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TRACTS 



AMEKICAN TEACT SOCIETY. 



ifttcral Scries. 




VOL. II. 



PRINTED BY THE 
AMERICAN TRACT SOCIETY, 

150 NASSAU-STREET, NEW YORK. 



CONTENTS. 



VOL. II. 

No. Pages. 

38. Early Piety ; or Miss Dinah Doudiiey. By Rev. John Griffin, 24 

39. Duties of Children, 16 

40. How Sin appears in Heaven. By Rev. E. Payson, D. D., 8 

41. A Persuasive to Public Worship. By Rev. Geo. Harder, . 8 

42. The Sin of Falsehood, 8 

43. Sleeping in Church, ........ 4 

44. " Give me thy Heart." By Rev. Daniel Dana, D. D., . 16 

45. The Christian Atonement, . . . . . . .16 

46. Subjects for Consideration, ...... 8 

47. To the Afflicted, 8 

48. To the Aged. By Rev. John Townsend, ... 8 

49. The Conversion of Rev. John Cowper. By Wm. Cowper, 

and Rev. John Newton, ...... 20 

50. The Swearer's Prayer, ....... 4 

51. The Misery of the Lost, 12 

52. A dying Mother's Counsel to her only Son, ... 4 

53. The African Servant, 20 

54. Conviction at the Judgment-Day, ..... 4 

55. The Well-spent Day. By Philip Doddridge, D. D., . . 12 

56. Blind Ellen, 4 

57. Duties to Relatives, ........ 8 

58. The Blaspheming Sailor Reclaimed, .... 8 

59. A Gift for Mourners. By Rev. John Flavel, . . .44 

60. Growth in Grace. By Rev. Thos. Goodwin, D. D., . 12 

61. On Purifying the Heart. By Rev. Thos. Goodwin, D. D., . 16 

62. Twenty-two Reasons for not being a Roman Catholic, . 28 

63. The Cottager's Wife, 28 

64. Conversation with an Infidel, ...... 8 

65. An amiable Youth falling short of Heaven, ... 4 

66. On Spiritual Declension. By Rev. C. P. Mcllvaine, D. D., 20 



4 CON TENTS. 

No. Pages. 

67. Advice to a Married Couple. By Rev. James Bean, A. M., 32 

68. Poor Joseph, 4 

69. Religion of the Closet. By Rev. Jas. Bennett, D. D., . 20 

70. Doctrines and Duties of the Christian Religion, . . 24 

71. The Bible above all Price. By Rev. E. Payson, D. D., . 20 

72. Sixteen short Sermons, ....... 20 



IVo. 38. 

EARLY PIETY; 

OR, 

THE HISTORY 

OF 

MISS DINAH DOUDNEY, 

OF PORTSEA, ENGLAND. 




My dear Children* — Godly parents are great bless- 
ings ; and good children are a great comfort to their par- 
ents. The Lord gave the woman of Shunem a little boy ; 
" And when the child was grown, it fell on a day that he 
went out to his father to the reapers. And he said unto his 
father, My head, my head ! And he said to a lad. Carry 
him to his mother." It is a good thing for a child to have 
a kind mother to go to when he is ill. 

* The number of children present when this address was de- 
livered, it is thought exceeded one thousand five hundred. 

-OL. II 1* 



2 DINAH DOUDNEY. 

"And when he had brought him to his mother, he sat 
on her knees till noon, and then died." You see little 
children may die as well as grown people, and die very 
suddenly too. The Lord who gives us our life, has a right 
to take it away when he pleases. Some children die at 
five years old ; some at six or seven ; and some grow up to 
be men and women ; Dinah was nine years of age ; this is 
all as it pleases God. He gives, and he takes away. Tlie 
Lord afflicted the Shunamite's child with a pain in tlie 
head, of which he soon died. His mother was a godly 
woman, and went to the prophet Elisha in her distress. 
She thought her child was gone to heaven, and that God 
knew what was best for her ; and therefore she did not 
murmur at what the Lord had done. When Gehazi the 
prophet's servant asked her, Is it well with thee ? is it well 
with thy husband '? is it well with the child ? she answered, 
It is well. 

Miss Doudney was very ill more than a year before her 
death. When she was first taken, she thought that she 
should die very soon. She said one day to her aunt, with 
whom she resided, (as her own mother was dead,) " When 
I am dead, I should like Mr. Griffin to preach a sermon to 
children, to persuade them to love Jesus Christ ; to obey 
their parents ; not to tell lies ; and tell them to think about 
dying, and going to heaven. I have been thinking," said 
she, " what text I should like him to preach from : 2 Kings, 
4 : 26. You are the Shunamite, Mr. Griffin is the prophet, 
and I am the Shunamite's child. When I am dead, I dare 
say you will be grieved, though you need not. The prophet 
will come to see you ; and when he says, How is it with 
the child ? you may say. It is well — I am sure it will then 
be well with me ; for I shall be in heaven, singing the 
praises of God. You ought to think it well too." 

Now, my dear children, I will prove to you that Dinah 



DINAH DOUDNKY. 3 

did not tliink and talk about heaven carelessly, as some 
children do, and that she did not talk about the hope of 
going to heaven in a light and trifling manner, without 
knowing what she was talking about. She examined the 
Bible, and asked a great number of questions of those who 
she thought could tell her the meaning of the word of God ; 
that siie might not be deceived. 

It is an awful thing to talk about heaven and never 
to enjoy it — to hope to go to heaven without knowing why. 
It is equally sad to hope to go to heaven without having 
Scriptural reasons for it. Even children, as well as grown 
people, should strive to be always ready to give a reason of 
the hope that is in them, with meekness and fear. 

1 . Dinah's religion began very early, and lasted till death. 
When she was between three and four years of age, her 
parents observed a remarkable tenderness of conscience. 
She was very much impressed with the thought, that God 
always saw all she did, and knew all she thought, and 
every word she spoke. She was never known to tell a 
lie ; if she did any thing wrong, she never denied it. 

Her mother died when she was about five years old. 
While she lay in her coffin, the servant carried Dinah into 
the room to see her mother ; but the sight so much affected 
her that she said, " I will never see my mother any more." 
The next day she was taken into the room again, and, turn- 
ing her head, she saw her mother. " O, I have told a lie," 
said she ; " I said I will never see my mother any more. O, 
shall I be forgiven ? Will the Lord pardon me ?" Her 
fi'iends endeavored to remove the distress from her mind, by 
telling her it was not wrong, as she did not mean it, and she 
did not go into the room of her own will. For many months, 
she often appeared uneasy about sinning against God in 
telling this lie. Frequently hanging about her uncle's neck 
and weeping, she said again and again, " Will the Lord for- 



4 DINAH DOUUiXEY. 

give me ? Do you think the Lord will forgive me ? Pray 
to the Lord to forgive me." 

After this, for many months, she was observed never to 
speak positively, and but a very few times during her life. 
It was her custom to say, I believe so — I think so — I think 
I will — or, I think I will not. 

From the time she was between five and six years of 
age, she used to take her books up with her at night ; and 
in the morning she taught her younger sister to read, which 
she did almost all herself. She then read a hymn and sung 
it, and went to prayer with her sister. Dinah did not only 
say the prayers she had learned, but used to pray out of her 
own heart for such things as she thought she and her sister 
stood in need of. She prayed that God would give her a 
new heart — that he would pardon her sins, and help her to 
love and serve Jesus Christ. 

Many children, who have godly parents to teach them, 
think about good things sometimes, and talk about them ; 
but this soon wears off, and they think no more about them. 
The older they grow, the less they feel concerned about 
religious things. But it was not so with Dinah ; the older 
she grew, the more she loved Jesus Christ, and prayed that 
she might serve him. 

O what a happy thing it would be, if you, my little boy, 
and you, my dear little girl, and all you dear children, 
loved Jesus Christ, and prayed to him, and served him, as 
Dinah did. Some of you never think about dying, and 
going to heaven. You are as old as Dinah was, and some 
of you are older ', yet you never prayed in earnest, that the 
Lord would give you a new heart — that he would forgive 
your sins, and make you holy children. Naughty children's 
hearts are like a cage of unclean birds. You would not, 
surely, like to bring ugly and unclean birds into a room to 
show your friends, with a cage full of uncleanness. And 



DINAH DOUDNEY. 5 

do you tliink the Lord would like to have tlie souls of chil- 
dren in heaven, without making them clean first ? That is 
an unclean heart which hidulges naughty tlioughts ; out of 
whicli come naughty words, and an obstinate temper ; wliit'h 
dislikes to read good books, and to pray to God. It was 
because Dinah thought her heart was in this manner un- 
clean, that she prayed to have a new one ; that is, instead 
of having bdd thoughts, to have good ones ; instead of hav- 
ing a bad temper, to have a kind, tender, obedient, and lov- 
ing temper. 

Pel haps some of you do pray to have a clean heart and 
a right spirit, as Dinah did. Well then, my dear children, 
continue to pray for it. When you ask. your kind father 
for bread, he does not give you a stone ; and if you ask 
him for meat, he does not give you the rod ; he gives you 
such things as you ask for, because he loves you, and knows 
you want these things. God is a great deal more kind than 
your father can be, and he has promised to give his Holy 
Spirit to them that ask him. Jesus Christ loves little chil- 
dren, and says, I love them that love me, and they that seek 
me early shall find me. 

But you, little boy, that told such a wilful lie the other 
day, if you should be ill and die, what do you think will 
become of you ? and you, little girl there, who stole the 
little maid's thimble, the other day, and then told a lie to 
hide the fault, what do you think will become of you ? 
That great boy tliere, who played truant some time ago, 
because he would not learn his book, nor say his cate- 
chism, and tlien told his mother he had been to school, 
what can we think will become of that wicked boy ? 

And that other great boy, whose father is dead, and he 
does not love nor obey his mother ; instead of going to a 
place of worship on a Sabbath day, he seeks the company 
of bad boys, and would rather go to play on a Sunday than 



(5 DINAH DOUDNEY. 

read his Bible. Though he has often made his mother 
weep, and heard her say, " You will break my heart if you 
go on in such wicked ways," yet he does not regard the 
tears, nor feel for the misery of his kind and tender mother. 
What, my dear children, do you think will become of such 
an awfully wicked boy as this ? O let us all pray that God 
would turn his wicked and cruel heart. 

That great girl there, whose mother is very ill, and she 
is not willing to wait* upon her, stays with other bad girls 
when she goes on errands ; grieves her mother, and makes 
her illness worse by her ill-temper, indolence, pride, discon- 
tent, and impertinent words. She does not love Christ, nor 
pray to God, and never loves to read her Bible. O naughty 
and hard-hearted girl ! Where do you think she will go 
when she dies ? Remember what one of the hymns says, 
which Dinah very often sung ; 

There is, beyond the sky, 

A heaven of joy and love ; 
And holy children, when they die, 

Go to that world above. 

There is a dreadful hell, 

And everlasting pains ; 
There sinners must with devils dwell, 

In darkness, fire, and chains. 

2. Dinah's religion was real, not feigned. It was not 
put on for the sake of making people think she was good. 
Her religion was not onl}^ in knowledge, it was the religion 
of the heart. 

She thought much about good things, and talked much 
about them. She asked a great number of questions about 
the fall of man ; the death of Christ ; and the experience 
of a Christian. She spoke much about the love of Christ, 
in coming into the world to save sinners. She said, " O 



DINAH DOUDNEY. 7 

what could induce him to come from heaven, to suffer in 
his life and death for sinners, and for sinner-me too !" 
When her aunt was talking to her, once, of the love of 
Christ, she said, " You have told me more than I ever 
knew before. Pray tell me more about Jesus Christ. O 
I wonder all the men and women in the world do not love 
Jesus Christ !" What hard hearts those children must 
have who do not love Jesus Christ ! He was nailed to tlie 
cross, by his hands and feet, that he might bear our sins, 
and save them that believe in him from everlasting burnings. 

3. This dear child was very much engaged in prayer. 
When in family worship, she was, from six years of age, 
always very attentive, and very serious. She knelt upright ; 
did not put her head in the chair as though she would go to 
sleep ; nor did she look about ; but kept her eyes shut, and 
endeavored to keep her thoughts employed upon the subject 
her uncle was praying about. 

Dinah took great delight in secret prayer. She used to 
go three or four times a day by herself for prayer, and per- 
haps oftener ; because she always contrived to go when she 
supposed it would not be known what she went for. Her 
friends sometimes asked her why she went up stairs by her- 
self so often. Though she did not boast of praying, she was 
not ashamed of it ; but said, " I have been to prayer." Her 
uncle once said, " I have been listening if I could hear you ; 
but I could not hear you say a word." She replied, " No; 
that woula be like tlie Pharisees, who pray in the market- 
places to be seen of men. Jesus Christ says we should 
pray in secret." 

She desired her minister to pray for her, saying, " The 
prayer of a righteous man availeth much." Very often 
she would go to prayer with a little brother and sister who 
were younger than herself; but this would not have been 
known if thoy had not tdld it, she did it so secretly. About 



g DINAH DOUDNEY. 

a year and a half before she died, when there was a great 
alarm of a French invasion, she said, " Well, these are 
praying times indeed." " Let us," said she to her brother 
and sister, " go and pray to the Lord." Her aunt could not 
listen, as she was then busy ; but when they came down 
stairs, she asked her what she had been praying for. She 
answered, " I have been praying to the Lord to be our de- 
fender and deliverer. If the Lord could raise up stripling 
David to slay Goliath, he can surely raise up men to con- 
tend with Bonaparte ! He that saved Daniel from the 
lions' den, and Shadrach, Meshach, and Abednego, from 
being burned in the fiery furnace, can easily find a way to 
deliver us, if we cry to him. Indeed," continued she, " if 
God delivered a city by a woman, he could even make such 
a little creature as I am the means of saving a nation, if he 
pleased." 

Do you, my dear child, ever go by yourself to pray that 
the Lord would bless you, and teach you by his Spirit to 
believe in Jesus Christ, and to love him ? Some of you 
never pray, but say bad words and tell lies. Some of you 
used to say the prayers your mother taught you when you 
were little ; but, now you are grown older, you have left 
them otf: you go to bed at night and rise in the morning 
without prayer. This makes me fear you are not fit to go 
to heaven. Remember, you must be born again — must 
repent of your sins, and believe in the Lord Jesus Christ, 
before you can enter into heaven. 

Perhaps your wicked heart may think there is time 
enough yet for you to think about dying and going to heaven. 
O, that is a wicked heart indeed that thinks so. Dinah was 
not ten years of age, and she is dead. A great number of 
children have died at your age. What an awful thing it 
will be, if you should die and not love prayer ! None ever 
entered into heaven that did not love prayer. God says 



DINAH DOUDNEr. y 

he will pour out his fury upon them that call not upon 
his name. 

4. Dinah took great delight in reading. She read a great 
ieal in books that speak of good things. The Bible she 
loved the most of all books. She always called it, not 
merely the Bible, but the Holy Bible. Indeed, she was 
never known to use the word Bible without putting the word 
Holy to it ; though no one in the family used that expres- 
sion. There were but very iew remarkable passages in the 
Scriptures that she did not remember and know where to 
find. She frequently sat for hours together with the Bible 
before her, reading chapter after chapter, and asking the 
meaning of those who she thought could explain it to her. 
She frequently gave her own thoughts, which have aston- 
ished those who heard her. 

The Book of Martyrs employed much oi her time. The 
language and death of those holy men made her wonder 
at the power of the grace of God. -'But," said she, "no 
wonder they could suffer so much for Christ, considering 
what he sutfered for them, l^ the Lord was with them, 
they could easily bear it all ; tor his presence with the 
three men in the furnace delivered them from the heat of 
the flames. Indeed," said she, "I should not wonder if 
some of the martyrs did not feel more than the three wor- 
thies did." 

She read a great deal in Bunyan's Pilgrim's Progress, 
and Mr. Shrubsole's Christian Memoirs. All the principal 
characters in those excellent books were perfectly familiar 
to her. Jane way's Token for Children she read with close 
attention, with much pleasure, and great profit. She 
pointed out the experience of those children which she 
thought most resembled her own, and which upon com- 
parison appears evidently so. The Life of Mr. Henry Dor- 
ney furnished this dear child with many a rich feast for her 
VOL. II. 2 



jQ UINAII DOUDNEY. 

mind. She seems to have received the whole of this excel- 
lently experimental book into her understanding and her 
heart. 

But as hymns expressed her feelings better than she 
could express them, she was very fond of reading, learning, 
and singing them. She often expressed the deep sense she 
had of the evil of sin, and of the wonderful mercy of God, 
by singing or repeating this hymn, especially the first verse : 

And are we wretches yet alive, 

And do we yet rebel ? 
'Tis boundless, 'tis amazing love, 

That bears us up from hell. 

As she was greatly concerned about the state of her soul, 
she wished very much to know whether she was a real 
Christian or not; and therefore greatly delighted in the 
whole of that hymn of Mr. Newton's, the fii'st verse of 
which she often repeated with great force of expression : 

'Tis a point I long to know. 

Oft it causes anxious thought. 
Do I love tlie Lord, or no ? 

Ami his, or am I not ? 

The state of her mind seemed to be well expressed in 
the following hymn, as she often sung it with evident 
seriousness and pleasure. 

Come, ye sinners, poor and wretched, 
Weak and wounded, sick and sore, 

Jesus ready stands to save you. 
Full of pity, joined witli power; 

He is able. 
He is willing, doubt no more, etc. 

How difTerent are some boys and girls from Dinah ! 
They have no love for reading ; they will make any excuse 
to neglect their books ; their parents arp under the necessity 



UlNAU UOUD.NKY. j^j 

of forcing them to read ; and even then they do not mind 
what they read. Young Timothy knew the Scriptures from 
a child. But these wicked children do not wish to know 
any thing about God, and Jesus Christ, and heaven. O, 
what a sad thing it is for a child to grow up and not to love 
the Bible ! Jesus Christ wept over Jerusalem, and said, 
" O Jerusalem, Jerusalem, how often would I have gathered 
thy children together, even as a hen gathereth her chickens 
under her wings, and ye would not !" When we think of 
your wicked tempers, naughty words, and sinful actions, we 
tremble for you. When it is considered how miserable you 
will be if you grow up in wickedness ; and what a trouble 
you will be to your parents ; and if you die so, how awfully 
miserable you will be in another Avorld — it is enough to 
make your parents and ministers weep over you ! O that 
you did weep for yourselves ! 

5. Miss Doudney was very fond of going to hear the 
word of God. Her illness prevented her going to public 
worship so often as she wished ; but while she was able, 
she was very glad to go. She rejoiced to hear the sermon 
to children on Good Friday. She heard it last Good Friday, 
and when she went home, she related almost the whole in 
tlie order it was delivered ; saying, " I hope this sermon 
will make a lasting impression on my mind ; it seems as 
though Mr. Griffin spoke particularly to me." She well un- 
derstood the meaning of that hymn, and frequently sung it : 

Lord, liow delightful 'tis to see 
A whole assembly worsliip thee ; 
At once they sing, at once tliey pray, 
They hear of heaven, and learn the way. 

1 have been there, and still would go ; 
'Tis like a little heaven below : 
Not all my pleasures and my play, 
Shall tcmi)t me to forget that day. 



12 



DIXAH BOUDNEY. 



write upon my mem'ry, Lord, 
The texts and doctrines of thy word ; 
That I may break thy laws no more, 
But love thee better than before. 

With thoughts of Christ, and things divine, 
Fill up this foolish heart of mine ; 
That, hoping pardon through liis blood, 

1 may lie down and Avake with God. 

When she was in the house of God, she listened atten- 
tively to hear what was said ; she did not look about, but 
kept her eyes fixed on the minister. Once she said, " I 
have been looking so long at the minister, that my neck 
aches so I cannot turn my head." Dinah did not smile at 
other children in the place of worship ; nor play with her 
fan, nor with her gloves, nor turn over the leaves of the 
books, as some careless children do. When we see chil- 
dren do such things in the house of God, we know they are 
not attentive to the minister ; and this makes us fear that 
they do not love God. If you do not love the house of God, 
can you think of going to heaven ? None go to heaven but 
such as love the service of God on earth. They who go 
there are continually worshipping him and singing his 
praises. Can you think, my dear children, that a holy 
God will suffer any to enter into heaven that do not love 
him, nor love his house, nor love to be with his people ? If 
you do not love the liouse of God below, you cannot be fit 
for the house of God above. Dinah delighted in the wor- 
ship of God in this world ; and therefore she hoped to enjoy 
the worship of God in the upper and better world. She 
often sung the following verse over and over again : 

Then shall I see, and hear, and know. 
All I desired or wished below ; 
And every power find sweet employ 
In that eternal world of joy. 



DINAH DOITDNKY. J3 

(j. Dinah had a great concern for the happiness of others, 
and possessed a great esteem for the people of God. When 
it was told lier that her father was going to marry again, 
she said, " If it be to one of God's people, I have no objec- 
tion." When a person died, or was particularly spoken of, 
she was very desirous to know if he was a godly person. 
It was a gi'eat grief to her to liear one profane the name of 
God, and she was evidently unhappy in the company of the 
wicked. 

When I asked her why she wished me to preach to 
children, after her death, she said, " Because I wish other 
children to think about heaven, to hate sin, and to love Jesus 
Christ. But particularly I wish you to caution them against 
disobeying their parents; but that they should do all they 
can to make them happy." She spoke a great deal to her 
brothers and sisters, and to her other young relations. The 
eldest of them says, " I shall never forget it as long as I 
live." To one of them that she thought needed admonition 
and reproof, she gave both with great tenderness. " You 
think I don't love you," said she ; " but I do love you well 
enough to dwell with you in heaven through all eternity." 
She loved the ministers of Jesus Christ because they taught 
her the way of salvation, and tried to save men from going 
to hell. The cruelty of Satan in " trying to pull men down 
into hell with him " often affected her heart very much, and 
made her pray " that the kingdom of Christ might speedily 
come all over the earth." Once she said, "I do love the 
ministers of Christ, and especially my own minister. I love 
him as much as I love my brother or my father." The 
night she died, she said, " I want for nothing but to shake 
hands once more with my minister, and to kiss my father;" 
a pleasure Avhich, from the lateness of the night, and her not 
being considered so near death, she did not enjoy. 

7. This dear child, for some considerable time before 

VOL. 11. 2* 



14 DLS'AH UOUDXEY. 

she died, loell understood lioio sinners are to he saved. She 
knew her own goodness could not save her, as God's law 
was holy, and she had broken it. She knew it was through 
faith in what Christ had done and suffered for sinners she 
was to be saved. Knowing that the law condemned her, 
she often spoke of the preciousness of Christ, and the efficacy 
of his blood, by which she was pardoned and accepted of 
God. In a new hymn book of Dr. Watts she had folded 
down the corners of the leaves to eight or nine hymns, in 
which she principally delighted ; entreating they might not 
be unfolded till after her death. One of these she often 
repeated and sung, as expressing her sentiments and ex- 
perience on this subject : 

No more, my God, I boast no more 
Of all die duties I have done ; 
I quit the hopes I held before, 
To trust the merits of thy Son. 

Now, for the love I bear his name, 
What was my gain I count my loss ; 
My fonner pride I call my shame, 
And nail my glory to his cross. 

Yes, and I must and will esteem 
All things but loss, for Jesus' sake ; 
O may my soul be found in him. 
And of his righteousness partake. 

The best obedience of my hands 
Dares not appear before thy tbrono ; 
But faith can answer tliy demands, 
By pleading what my Lord has done. 

8. Dinah was a very good-tempered, ajfectionate child, 
and very ohedient to her parents. Her kind disposition made 
her beloved by all who knew her. The grace of God 
teaches those who possess it to be good-tempered. Chil- 



DINAH DOUDNEY. J5 

dren who find fault and complain, are discontented, often 
fretful and angry, are not like Jesus Clirist. She did not 
I'efuse doing what she was desired to do. When she was 
bid to do any thing, she did not say, Do you do it, Eliza ; or, 
let William do it ; but was ready to perform whatever was 
desired. Her aunt does not remember that she was ever 
bid to do a thing twice. This was following the example 
of the Lord Jesus, who said, " My meat is to do the will of 
him that sent me." 

Dinah did not fret about fine clothes ; but thought more 
about the ornament of a meek and quiet spirit, which, in the 
sight of God, is of great price. Nor did she envy other 
children because they might have gayer clothes than her- 
self. Her thoughts were too much employed about better 
things, to be improperly concerned about these trifles. She 
begged that no expensive, fine things might be used at her 
funeral. Instead of hearse and coaches, she wished that 
six young men that feared God might carry her to church, 
and her minister walk before them. But such was the 
state of the weather, that this request could not be complied 
with. 

She was remarkably industrious. Before she was ill, 
she would play at innocent amusements with other children : 
she was taught that this was necessary for the cheerfulness 
of her spirits, and the health of her body. But she was 
veiy careful not to do it at improper times ; when it was 
against the will of her friends, or when she should be at 
school. When she was not at play, she would not be idle ; 
either work or reading kept her constantly employed. This 
was doing what is right : children should learn to be indus- 
trious, and to store their minds with useful knowledge. 
This is the way to grow up to be useful and happy. There 
are many promises to those children who love and obey 
their parents, and study to make them happy. If their 



16 DINAH DOUDNEY. 

father and mother die, the Lord will take them up, and be 
a father to the fatherless ; but if they be wicked, disobe- 
dient children, God will be very angry with them, and make 
them suffer for it. 

9. Dinah's death was very happy, and we have no doubt 
but with her " it is well." 

Some time before she died she had very gloomy appre- 
hensions of the horrors of the grave. She said, " I cannot 
bear the thought of lying in the cold grave ; my mind shud- 
ders at it." It was said to her, " You will rise again at the 
^reat day." " I know it," said she, " my body and soul 
will be united again, at the resurrection, yet I cannot get rid 
of the gloomy thought of the cold grave." However, this 
did not last veiy long ; after a few weeks' talking, reading, 
and praying about it, her mind was relieved. She was ena- 
bled to think more about the soul than the body. The 
resurrection of Christ, and the doctrine of the general resur- 
rection, through the teaching of the Holy Spirit, freed her 
mind from distress, and she could think of the grave without 
being uneasy. She frequently, at this time, sung and med- 
itated on the following verses : 

When from the dead he raised his Son, 

And called him to the sky, 
He gave our souls a lively hope 

That they sliould never die. 

What thougli our inbred sin requires 

Our flesh to see the dust ; 
Yet, as the Lord our Saviour rose, 

So all his followers must. 

She was at times in considerable distress, doubting wheth- 
er she should go to heaven when she died; because she 
was, in her own estimation, so great a sinner. She said, 



DINAH DOUDNEY. 17 

" If I were quite sure of going to heaven, I should wish to 
go immediately." Her aunt said, " Why go immediately ? 
is it not that you may be delivered from pain of body ?" 
She paused — and said, "It may be partly so;" but pausing 
again — she said, " It is not the only reason ; I principally 
wish to go to heaven that I may be happy with God." She 
often wished to be there, to be free from sin ; frequently 
singing the verses : 

But I shall share a glorious part, 
When grace hatli well refined my heart, 
And fresh supplies of joy are shed, 
Like holy oil to cheer my head. 

Sin, my worst enemy before, 
Shall vex my eyes and ears no more: 
My inward foes shall all be slain, 
Nor Satan break my peace again. 

Last Christmas twelve months, being very ill, she 
thought her death was very near. Her eldest sister having 
a party of young friends coming to see her at her mother's 
house, she was asked if she would like to go to Louisa's 
feast. " I am going to a better feast and to better compa- 
ny," was her answer. 

Her relations sometimes thought she was getting better, 
and might recover. Finding, at one time, she did not talk 
so much about good things as at some other times, they 
said, " Dinah, you do not talk of heaven and things of 
God, as you used to do." She blushed, and said, "I think 
more than I speak." Her affliction afterwards increasing, 
and the weather being cold, she could not retire for private 
prayer as before. This very much grieved her, and made 
her ask her uncle to pray that the Lord would pardon her 
neglect of private prayer. 



J 8 DINAH DOUDNEy. 

Some time before she died, the doctor intimated she 
would not live long. A few days after, she said, " The 
doctor frightened me when he said this would soon termi- 
nate in my death.'" It was said to her, " You are not afraid 
of death, Dinah ?" "No," said she, " I was afraid, but I 
am not now ; the Lord has taken away the fear of death. 
I believe the Lord is about to take me home soon. I think 
I shall not live out this week." The night before she died, 
she thanked her aunt for all her kindness to her in getting 
so many good things for her, and said, " I am as thankful as 
though I could have taken them all." 

The night before the morning on which she died, was 
nearly all spent in conversing with her sister and the 
young woman who sat up with her. She pointed out a 
number of hymns she wished them to read and sing, and 
was highly delighted with the following verses : 

' Jesus, the vision of tliy face 

Hatli overpowering charms ; 
Scarce shall I feel death's cold embrace, 
If Clirist be in my arms. 

Then wliile ye hear my heartstrings break, 

How sweet my minutes roll ; 
A mortal paleness on my cheek, 

And glory in my soul ! 

When the word glory was repeated, she broke out as in an 
ecstasy, " O yes, glory in the soul ; I shall soon have glory 
in my soul !" Soon after, she said, " I am as I never was 
in all my life." Her countenance appearing considerably 
affected, as though convulsed, lier aunt asked her if she was 
in much pain ; she replied, which were the last words she 
uttered, "I am quite easy." In a few moments her soul 



DINAH DOUDNEY. 29 

left this world of sin and affliction to join the church in a 
state of holiness and happiness in glory. 

Now, my dear children, while we are here telling you 
about Dinah, we hope she is in heaven, enjoying the pres- 
ence of God. If you could ask the angels, " Is it welU 
with the child?" they would say, "It is well." And if 
you could ask her, no doubt but she would say, '' It is well." 
O yes, it must be well to be with Jesus Christ, who takes 
the lambs in his arms, and carries them in his bosom. The 
body is like our clothes, which we can put off and yet be the 
same persons. Dinah's soul was herself, and your soul is 
yourself. Though her body is in the grave, she herself is 
in heaven. God is in heaven, you know, and it must be 
well to be where God is. To see God face to face, and to 
be like him in4ioliness, must be well indeed. How happy 
it must be, to be where there is no sin, no night, no cold, no 
hunger, nor any pain, nor any death ! Do you not suppose 
Dinah must think it well with her, to be able to talk with 
Abraham, and Moses, and David, and Paul, and the holy 
angels, and especially with Jesus Christ ? You cannot con- 
ceive how happy she is in singing the song of Moses and 
the Lamb, saying with a loud voice, " Worthy is the Lamb 
that was slain, to receive power, and riches, and wisdom, 
and strength, and honor, and glory, and blessing." 

Dinah's mother was a godly woman, and we have no 
doubt but she is gone lo heaven. She loved God and 
prayed in secret, and frequently prayed with another little 
girl, when she was as young as Dinah. But she grew up 
to be a good woman, and to be a kind mother of six chil- 
dren. Though she had so many little children, and an 
affectionate husband, she was willing to die. She said, 
" I must die, and why not now ? for however it may appear 
to us, God's time is the most convenient." As her death 
drew near, she appeared nearer in spirit to her God. She 



20 DL\AH DOUDXEY. 

spent much of her time in communion with him. On 
Thursday evening, March 27, 1799, she hoped to be gone 
befoi'e morning. At six o'clock she said, " I hope I shall 
be at rest before seven." This was not the case, as she 
did not take her farewell of these mortal shores until between 
one and two the next morning. She was quite sensible till 
the last minute, and truly happy in God. About half an 
hour before her departure, she said, " Come, Lord Jesus, 
come quickly." Slie paused — then said, " Jesus, my Lord, 
I know his name." Five minutes before she died, she said, 
" Strike, Lord, I am wholly ready." About three minutes 
before she breathed her last, she said, " A light, a light !" 
Her friends bringing a candle, she put it away, saying, 
"Not that light;" probably implying it was some divine 
communication to her soul that she meant. Perhaps we 
shall never know what that light was, till, like her, we come 
to the confines of immortal glory. 

My dear children, don't you think that Dinah's mother, 
who was so good a woman, would have been very glad, if 
she had been alive, to have seen her dear child die happy ? 
You cannot think what a pleasure it is to godly parents, 
when their children die, to see them die in the Lord. But 
O, what transports of joy must Dinah and her mother have 
felt, when they met in heaven, to spend an eternity to- 
gether in the presence of God ! There is joy in heaven 
among the angels of God, when a sinner repenteth. What 
joy, then, do you think Dinah's mother must feel, to 
consider that her dying prayers for her children were an- 
swered in one of them, and that the first that died entered 
into glory ! May she be the forerunner of all the other 
children ! May the Lord grant your parents may die like 
her mother ; and you all live and die like Dinah ! 

My dear children, why should you not be as much con- 
cerned about the salvation of vour soul, as this child was 



DINAH DOUDiN'EY. 



21 



about hers ? Your souls are as valuable to you as Dinah's 
was to her. What would it profit you, if you could gain 
the whole world, and lose your soul ? or what could you 
give in exchange for your soul ? You may die very young, 
as well as Dinah ; and why then not seek to enter into 
heaven, as well as other good children ? 

To love real religion, while you are young, is the way 
to be happy through life, to have a joyful death, and a glo- 
rious eternity. It is the way to make others happy, and to 
make wise and good men love you. Some of the greatest 
and holiest men, mentioned in the word of God, were truly 
godly while they were very young. You have read of the 
good prince Abijah, in whom tliere was some good thing 
found towards the Lord God of Israel while he was very 
young, even though he lived in a very wicked family. 
You know that "stripling David" feared and loved God 
when he was but a youth, and was raised from a shepherd 
to be a king. Josiah, the king of Israel, before he was 
sixteen years of age, sought to know the Lord God of his 
fathers. Samuel and Timothy loved the word and the 
house of God from their childhood. You have a great 
many encouragements to seek to know the Lord Jesus 
Christ, and to love and serve God. Good people love you 
and pray for you : your minister loves you dearly, and 
prays earnestly for you ; your parents love you, and if they 
are godly they pray for you ; but Jesus Christ loves little 
children better than any of us. 

Now, my dear little children, who were brothers, sis- 
ters, and cousins of Dinah, I hope you will long remember 
what she said to you, and what a good child she was. We 
have great reason to think she is gone to heaven. Do you 
think, if you were to die, you should go where Dinah is ? 
Do you think you are fit for heaven ? Some of you are 
older than she was, vet vou do not know so mucli about the 

vol.. II. ,3 



22 



DINAH DOUDNEY. 



word of God, nor think so much about good things, as she 
did. What an awful thing it would be, if, when you die, 
you should not go where she is. How would it pain you to 
see your dear sister, or cousin, in Abraham's bosom, and 
you shut out, where there is weeping and wailing and 
gnashing of teeth. Do, my dear young friends, think very 
seriously of this ; and may the Lord cause it to have a last- 
ing impression on your hearts ! 

That little boy, and that little girl there — one has a little 
brother, and the other a little sister, gone to heaven ; but 
I am afraid you do not think much about going to heaven. 
Remember, they that are going to heaven are the best off. 
If you should believe in Jesus Christ, and love him, you 
will go to heaven when you die, and then it will be well 
with you for ever ; but if you grow up in wickedness, and 
die without being made a new creature in Christ Jesus, you 
will never go where Dinah is, and where the holy angels 
and good men and women are. 

We may see from this child's religious experience and 
happy death, what the Spirit of God can do upon the hearts 
even of young children. Out of the mouth of a babe he has 
perfected praise. Wherever there is a real experience of 
the love of God, the Holy Spirit is the cause of it, whether 
it be in a child or a grown person. Surely nothing is too 
hard for the Lord ! He can as easily teach a child as a 
man. He may have taught this child such blessed things, 
in order to make some grown people reflect upon their 
condition. Perhaps there are soine present who are men 
and women, who have been taught by this child what they 
have not before known. Some are even fathers and moth- 
ers, who have never read their Bible so much, nor engaged 
so often in private prayer as Dinah did, in the short time she 
lived. What a reproof this is to such persons, that a child, 
not ten years old, should know more of divine things than 



DINAH DOUDNEY. 



23 



persons who are more than thirty or forty years of age. Is 
it not to be feared, that what Jesus Christ said of the Queen 
of Sheba, may be said of Dinah, she shall rise up in judg- 
ment against some of this generation and condemn them ? 
O that she and other good children may not rise up in judg- 
ment against any of you. There can be no doubt but many 
children who die in infancy will be happy in heaven ; while 
their parents, through wickedness and unbelief, will be shut 
out. But O, who can describe the anguish such parents 
will feel, to see their dear little infants in glory, and them- 
selves the companions of wicked spirits for ever and ever ! 

Miss Doudney's case shows us what a blessed advan- 
tage it is for children to have parents or relatives to teach 
them the fear of the Lord while they are young, and pray 
for them and with them. Godly parents may be the means 
of the salvation of their children. But O, how ought it to 
pain our hearts that so many dear children have parents 
who have not the fear of God before their eyes ! They 
know not how to teach their dear offspring the way of sal- 
vation. They have never known it themselves. If some 
of their children were ill, and were as thoughtful about 
good things as Dinah was, they would not know how to talk 
to them, nor how to pray for them, O that such parents 
would but consider their latter end, and the value of the 
souls of their children ! 

Dr. Cotton Mather had fifteen children, and lived to see 
the greatest part of them die in the Lord. When they were 
capable of understanding him, he would take them alone 
one by one, and after many affectionate admonitions to the 
child, he would pray with him, and make him the witness 
of the agonies and strong cries with which, on his behalf, 
he addressed the throne of grace. Go, ye fathers and 
mothers, and do likewise ; and the Lord fulfil all your pe- 
titions. 



24 DINAH DOUUiNEY. 

A child, eight years of age, once asked his father why 
he did not pray for him, as some good parents he had 
read of prayed for their children. The father, looking 
steadfastly at his dear boy, paused — then sighed — then 
wept — and, pressing the child to his bosom, said, " No 
wonder I have not prayed for you, my dear, I have never 
prayed for myself." " Then I will pray for you, papa," 
said the child. This was the means of the conversion both 
of the father and mother. Dear children, ask your parents 
to pray for you, and with you ; and if they will not, then 
each of you go by yourself, and pray for them. 

Ye godly parents and relatives who have been favored 
with such a blessing from your heavenly Father ! a child 
you dearly loved, blessed with such pleasing evidences of 
the gracious state of her soul, is now realizing more than 
has ever entered into your hearts to conceive. Rejoice, 
and wipe every tear from your eyes. Her light afflictions, 
which were but for a moment, are now exchanged for an 
eternal weight of glory. God has done great things for 
her, whereof you have cause to be glad. May your other 
children receive a double portion of Dinah's spirit. May 
other godly parents take encouragement from your mercies, 
and cry mightily unto God, giving him no rest, till he make 
their children a praise in the churches. May you, my dear 
children and young friends, remember your Creator in the 
days of your youth. Never forget that Jesus Christ said, 
" I love them that love me ; and they that seek me early 
shall find me." If you seek and find him, then, in all the 
circumstances of life — in the hour of death — in the day of 
judgment — and through eternity — you will have to say, 
with Dinah, It is well. 



PUBLISHED BY THE AMERICAN TRACT SOCIETY 



IVo. 39. 



DUTIES OF CHILDEEN. 




Of all the evils felt by the parent, there is not one 
which oppresses him more severely than the ingratitude 
and disobedience of his own children. Bear with us, then, 
dear children and youth, while we remind you of the duties 
you owe to your father and your mother : listen to our 
advice, and pray for the spirit of wisdom, for a childlike 
disposition, and for the grace of God, to enable you to obey 
and honor them in a manner consistent with your obliga- 
tion. Ah, how thoughtless, how depraved, how void of 
honorable and generous feeling must your minds be, if you 
can wantonly offend and grieve your parents ! Parents to 
whom you owe so much. You have been always dear to 



2 DUTIES OF CHILDREN. 

them ; they have tenderly loved you, watched over you by 
day and by nigiit ; sacrificing their ease and tlieir rest to 
promote your comfort and preserve you from evil. Your 
lawful wishes have been indulged to the utmost, and your 
real good has been the subject of their constant and fervent 
prayers to God ; yea, their very life and comfort have been 
suspended upon yours. And will you, can you forget all 
the endearing attentions of these kind, and, it may be, too 
indulgent parents ? Can you reward their many labors of 
love, their incessant and anxious solicitude for you, with 
nothing but constant ingratitude and disobedience ? It is 
an impeachment of your understanding; it indicates the 
want of humanity ; it is altogether a degrading, odious line 
of conduct, and is unworthy both of your head and your 
heart. 

The duties which children owe to their parents, form a 
part of divine truth under every dispensation of mercy 
given to the church. In the laws delivered by Moses, the 
Proverbs of Solomon, the Sermons of Christ, and the Epis- 
tles which liis first ministers wrote to the newly-planted 
churches, they are frequently introduced to notice. " Hon- 
or thy father and thy mother," is not only a distinct branch 
of the decalogue, but is sanctioned by the following tremen- 
dous appointment : " If a man have a stubborn and rebel- 
lious son, which will not obey the voice of his father, or- the 
voice of his mother, and that, when they have chastened 
him, will not hearken unto them ; then shall his father and 
his mother lay hold on him, and bring him out unto the elders 
of his city, and unto the gate of his place ; and they shall say 
unto the elders of his city, This our son is stubborn and 
♦ rebellious, he will not obey our voice ; he is a glutton, and 
a drunkard. And all the men of his citv shall stone him 



DUTIES OF CHILDREN. o 

with stone?, that he die : so shalt thou put evil away from 
among you, and all Israel shall hear, and fear." Deut. 
21: 18-21. 

Under both Testaments, obedience to parents is enforced 
upon gracious principles ; it is recommended by the mild 
and endearing persuasions of mercy. When, therefore, the 
apostle Paul cites the fifth commandment, he does not fail to 
notice that it is "the first commandment with promise." 

But the young reader will ask, " What are the duties 
which I owe to my parents ?" Among the first and most 
obvious, is a careful and constant endeavor to avoid what- 
ever has a tendency to grieve them. Not a look, nor a word, 
should escape from the child, which will create even a 
moment's pain ; but rather there should be every expres- 
sion of respect to their authority, and unreserved obedience 
to their commands. This is not exceeding the rule of 
Scripture ; for it is said in one place, " Children, obey your 
■parents in all things ; for this is well-pleasing unto the 
Lord." Col. 3 : 20. 

Children ought sincerely and tenderly to love their par- 
ents. This is indeed the first and most needful of all the 
duties which are denominated filial. It is in proportion as 
this is regular, active, and powerful, that the mind will 
be suitably affected towards every other duty. If love is 
either altogether wanting, or is weak and irregular in its 
exercise, then in all other duties you will be cold, defective, 
and irregular ; yea, it is to be feared, that in motive, man- 
ner, and end, you will come short. With love to their par- 
ents, children sliould mingle every sentiment of respect and 
esteem. So tlie Israelites were commanded : " Thou shalt 
rise up before tlie hoary head, and honor the face of the old 
man." Lev. 19: 32. If tliis conduct was suitable in its 



4 DUTIES OF CHILDREN, 

general application, how much more is it so in regard to 
that constant and becoming respect which a child owes to 
its aged father and mother. In short, this duty is so clear, 
so natural, and arises so evidently out of the relation in 
which you stand as a child, that the slightest, the most cas- 
ual deviation from it, is not only inexcusable, but highly 
criminal. Of all the follies and vices to which children are 
prone, there is none which we ought more pointedly to con- 
demn, or which we should more zealously endeavor to 
repi'ess, than that of treating age and infirmities with con- 
tempt and ridicule. Those parents who have either con- 
nived at, or indulged their children in these vicious habits, 
need not wonder, if in old age they themselves are treated 
with neglect and indignity by their own children ; it is nat- 
urally to be expected, and they will then most assuredly 
read their sin in their punishment. 

Children should be assiduous to promote tranquillity in 
the minds of their parents. As they advance in years, it 
becomes more requisite that they should be serene and com- 
posed ; they every day become less able to encounter the 
vexations and perplexities of human life ; you should there- 
fore study their peace, and thus help to make the conclusion 
of their days resemble the calm of a summer's evening. 
To do this efiectually, you must bear with their weakness 
and infirmities ; these increase with old age. Watch op- 
portunhies of lessening and alleviating the fatigue and irri- 
tation of mind which these naturally promote. If you 
cannot remove or lighten the evils which are common to old 
age, yet their only perceiving that you endeavor to do this 
as much as in you lies, will so please and animate their 
spirits, as to enable them to bear them with more fortitude 
and patience ; yea, it will excite them to praise God, that 



DUTIES OF CHILDREN. 5 

their age and increasing helplessness are so effectually 
counterbalanced by the kind offices and tender solicitudes 
of dutiful and affectionate children. 

It is the duty of children to ask counsel of their parents 
on all questions in which their own and their parents' 
interests are in any way involved, especially in what re- 
gards business or marriage. Who is so likely to give wise 
and suitable counsel as affectionate parents ? They have 
had experience, and that is a successful teacher. Their 
own happiness is involved in yours ; who then so likely to 
advise what is right ? Other advisers may be induced to 
leave your interest and happiness out of the question; they 
may be tempted to flatter you ; they may be influenced by 
interested motives, or governed by their prejudices and their 
passions. There is little danger of any of these evils aris- 
ing out of parental advice. Indeed, the counsel of parents 
is like that of Rehoboam's old men, wise and temperate, 
tending to safety, honor, and happiness. The counsel of 
youthful companions is too often like that of Rehoboam's 
young men, rash and intemperate, and such as leads to dan- 
ger, disgrace, and ruin. 

It may be, your aged parents are sinking into the grave, 
surrounded with poverty, and struggling against even want 
itself, and this in spite of all their industry and frugality. 
Such a scene would melt the heart of any individual who 
has a tender and feeling mind. What ought it to do in the 
bosom of a child ? A child, towards whom, it may be, these 
aged and poverty-stricken parents have manifested such 
kindness and generosity as ultimately to injure their own 
circumstances. And will you now hide your eyes from 
your own flesh ? The apostle enjoins it upon the young 
"to requite their parents." 1 Tim. 5: 4. Joseph, with 



Q DUTIES OF CHILDREN. 

the greatest cheerfulness, "nourished his father Jacob," 
and his brethren. 

We know some families, in which the younger branches 
are living in affluence, if not in extravagance and dissipa- 
tion, while the aged are disowned and counted as aliens ; 
yea, left perhaps to pine in obscurity and want. Let it not 
be so with you ; let it be your study and delight assiduously 
to comfort and soothe the minds of your aged parents, esteem- 
ing it your honor and happiness to be to them what Boaz 
proved to the aged Moabitess, " a restorer of life, and a nour- 
isher of old age." Ruth 4 : 15. For any thing we know, 
you may, a few years hence, stand more in need of that 
tenderness and sympathy yourselves, than any of those 
towards whom you have an opportunity of exercising them. 
Be guided, then, by the laws of your divine Master : " As ye 
would that men should do to you, do ye also to them like- 
wise." Luke 6 : 31. 

Disobedience to parents is a sin of such an odious nature, 
that the inspired writers have placed those guilty of it in 
the worst company possible. They are mentioned with 
murderers, fornicators, and haters of God. Rom. 1 : 30. 
They are classed with blasphemers, traitors, and perjured 
persons. 2 Tim. 3 : 2. Recollect what must attach to such 
characters ; what must be their portion ; ask if you are not 
in danger of being their companions in misery, as well as 
in sin : O come out from among them, and be ye separated. 
Be reconciled to your offended and injured parents. " Be ye 
reconciled to God." 2 Cor. 5 : 20. Express the language 
and temper of the publican, " God be merciful to me a sin- 
ner ;" and also of the jailer, " What shall I do to be saved ?" 

It is of some importance that you conduct yourself well 
towards your parents, because this affords a criterion to 



DUTIES OF CHILDREN. y 

your acquaintance, how you are likely to act in other con- 
nections, and is, of course, taken into the calculation of your 
general cliaracter. It has often been remarked, that the 
most dutiful children excel most in all other relative duties. 
The daughter who has habitually and tenderly loved, and 
cheerfully obeyed, her father, bids fair to make the mosf 
tender, affectionate, and domestic wife. The son who has 
discovered most anxiety and care to make his mother happy, 
is most likely to make a kind and affectionate husband. 
On the other hand, those young persons who are strangers 
to the sentiments and feelings which even nature should 
teach, and the Scriptures powerfully enforce, towards par- 
ents, are ill-prepared to exercise any of the relative duties, 
especially those which are peculiar to the conjugal state. 
In short, that female who is pert, contemptuous, and self- 
willed, as a daughter, will be still more so as a wife. The 
boy who is neglectful, morose, and imperious to his father, 
will be in many degrees worse, in all those respects, as a 
husband, a father, or a friend. This is a criterion of some 
weight, and is confirmed by history, observation, and expe- 
rience. 

Another thing wliich should enforce a steady attention 
to filial duties, is the effect which a conti'ary course of con- 
duct is likely to produce upon your own mind, when you 
arrive at maturity, and when your parents are placed, by 
death, beyond the reach of either kind or unkind treatment. 
How pungent the feelings of regret which have through 
life tormented some children, for their unnatural conduct 
towards tender and affectionate parents! The celebrated 
Dr. Johnson confessed to a friend of his at Litchfield, that 
a breach of his duty to his father lay with much weight 
upon his conscience for fifty years. 



Q DUTIES OI' CHILDREN. 

Again, give the measure of respect and obedience to 
your parents, which you would expect your children to 
render you if you were a parent yourself. Remember, God 
is righteous, and he often renders unto men the reward of 
their sin, even in this life. Has he not said, " With what 
^measure ye mete, it shall be measured to you again ?" 
Matt. 7 : 2. Many instances have occurred, in which those 
who have been disobedient to their parents, have been pun- 
ished in return by the most flagrant instances of disobedi- 
ence in their children. The page of history furnishes many 
remarkable anecdotes of this kind : we select one, the case 
of a father who was dragged by the hair of his head across 
a room by his unnatural son, to whom he said, " Drag me 
no further, for exactly to this spot I drew my father." How 
exact, how righteous, how tremendous are the retributions 
of divine Providence ! 

Filial duties may be recommended by many pleasing 
and interesting examples. When Jacob said to Joseph, " Do 
not thy brethren feed the flock in Shechem ? Come, and I 
will send thee unto them," Gen. 37 : 13, he might have 
pleaded in excuse the distance, the danger of the way, and 
the jealousy and unkindness which his brethren discovered 
towards him. But nothing of this is to be seen ; no cloud 
appears on his countenance ; no muttering proceeds from 
his lips ; but he looks, he thinks, he feels, he acts, like an 
obedient child, and says, " Here I am ;" expressing, in this 
reply, a prompt, a cheerful compliance with his father's 
will. Isaac, Samuel, Timothy, and many other venerable 
names in the Holy Scriptures, might be mentioned as in- 
stances of filial piety. Some of the most amiable and cele- 
brated characters of modern times have excelled in this 
heavenly conduct. Go then, youthful reader, and cherish 



DUTIES OP CHILDREN. 9 

the disposition, and walk in the steps of these excellent ex- 
amples of filial duty. 

Attend, ye female children, to the examples of female 
virtue, and of female folly, as exhibited in the page of holy 
writ ; and wherefore are these written, but for your instruc- 
tion and example 1 The one to allure you to every thing 
that is good, and the other to warn you of the danger of 
either neglecting or acting contrary to the wholesome and 
godly advice of your Christian parents, whose earnest de- 
sire and prayer to God for you is, that you might be saved. 

It is hardly ppssible to relate from the Holy Scriptures 
a more striking example of filial piety than that of Ruth. 
She was only daughter-in-law to Naomi, yet how studious 
to please in all things ; how prompt, cheerful, and exact in 
her obedience to her commands ! With what tenderness 
did she aim to soothe the troubled mind of Naomi, and sup- 
ply all the chasms made by bereaving providences in her 
domestic comfort ! How minute in performing all the need- 
ful offices of kindness, and how diligent to obtain for her a 
full supply of all her wants ! It is impossible but that, by 
all these tender solicitudes, she must have diminished the 
bitterness of which Naomi complained, and have smoothed 
the ruggedness of that path along which she was hastening 
to the grave. Go then, ye female children, and in the gen- 
tleness of your manners, the ardor of your affection, and the 
sincerity of your submission to your parents, soothe, encour- 
age, and comfort their hearts under the pressure of the many 
and increasing infirmities of old age ; and thereby lend them 
an additional staff on which to lean, as they totter along the 
rugged and dreary path of life towards the house appointed 
for all living. 

On the other hand, be warned by the instructive, but 

VOL. II. 4 



IQ DUTIES OF CHILDREN. 

awful example of Dinah, and others, who, by disobeying 
parental injunctions, disregarding the principles and duties 
which believing parents had inculcated, and, in spite of the 
most tender and energetic remonstrances, have associated 
with" the daughters of the land, and thereby miserably 
wounded the peace of their fond and aged parents, and filled 
their souls with sorrow, and reaped themselves nothing but 
shame and remorse. She stole perhaps from under the 
parental roof, either unperceived, or by some artifice, and 
would afterwards have justified her absence by some flimsy 
or false representations. She enters the gay circle with all 
the delight which the fascinating charms of pleasure afford 
to the gay and thoughtless heart ; but, lo ! she returns with 
the loss of her virtue, her honor, and her peace. Thus 
dearly do young people sometimes pay for their worldly 
pleasures, and their contempt of, and disobedience to, pa- 
rental authority and advice. We might fill a volume with 
such examples. 

But there is an instance of filial affection and duty which 
must not be omitted, and which exceeds all the examples 
which can be selected either from sacred or profane his- 
tory — Jesus himself. He who was the Son of God, the 
Lord of glory, of him it was said, in regard to his parents, 
that " He went down with them, and came to Nazareth, 
and was subject unto them." Luke 2: 51. Yea, one of 
the last expressions of his attention to the things of this 
present life, respected the aged, the weeping Mary, who 
stood by the cross, and sustained the most tremendous shock 
of which maternal feelings are susceptible, by witnessing 
the death of her own son. Amidst the variety and pressure 
of his own sorrows, at the very moment when he is occupied 
in the redemption of his people, even then he does not for- 



DUTIES OF CHILDREX. J J 

get, he does not neglect the duty which he owes to a mother. 
Solicitous for her ease and comfort, he says to his beloved 
disciple, " Behold thy mother !" The disciple fully entered 
into the solicitude of his divine Master, and " took her unto 
his own house." 

If the recital of remai'kable instances of filial duty and 
affection will not allure you to imitate their example, per- 
haps the recital of instances of a directly opposite kind may 
produce fear, and deter you from that disobedience which 
you have hitherto discovered ; and which, if longer contin- 
ued, bids feir very soon to finish the cares and anxieties of 
your aged and afflicted parents. Sacred history furnishes 
the young with many awful examples of disobedient chil- 
dren, whose folly and sin involved them in irrevocable dis- 
grace and ruin. The history of the two sons of Eli, 
Hophni and Phinehas, and also of the three sons of David, 
Amnon, Absalom, and Adonijah, illustrates and confirms 
this remark. They despised parental instruction and au- 
thority, they followed vain and lewd practices, they kept 
evil and profane company, and by these means they plunged 
daggers into the bleeding hearts of their parents. In short, 
of too many disobedient children, it is hardly too much to 
say, that they are " murderers of fathers, and murderers of 
mothers." 1 Tim. 1 : 9, But mark, ye disobedient chil- 
dren, their days were not long in the land of the living ; 
they all came to a miserable end ; they fell like untimely 
fruit. They died without honor, without peace, without 
the cheering, the well-founded hope of a blissful immortal- 
ity ; they died as every undutiful child may expect to die. 
Carefully read their history, and take warning by their ex. 
ample. Come to your heart-broken parents with the lan- 
guage of repentance and submission. They stand waiting 



12 DUTIES OF CHILDREN. 

with open arms to receive you ; and their hearts are yet 
full of the tenderest emotions of pity towards you. O, let 
them see the tear of repentance fall from your eyes ; let 
them hear those affecting accents fall from your lips, " Fa- 
ther, I have sinned against heaven, and in thy sight:" they 
will not only run to meet you, and fall on your neck and 
embrace you, but the joy of your return shall be to them 
as life from the dead. 

Are Bible precepts, are Bible examples, all lost upon 
disobedient children ? There remains yet one weapon more. 
We will send you to the unenlightened heathen, to learn the 
duties which you owe to parents. There may be a few 
tribes, a few individuals among the heathen, who are so 
totally void of natural affection, as to leave their aged fa- 
thers and mothers to be drowned by a flowing tide, to be 
devoured by beasts of prey, or to perish through want and 
neglect ; these instances are very few, and they are mon- 
sters in human shape. But shall the children of America 
imitate such a foul example ? If, then, Solon pronounces 
those ignoble and dishonorable who neglect the care of their 
parents even among heathen, how inexcusable, how criminal 
must they be, who fall into this sin, surrounded by the light 
and influence of the glorious Gospel of Jesus ! Who can 
read without admiration, the story of that justly celebrated 
female Xantippe, who nourished her sick and dying father 
Cymon, while in prison, with that breast of milk which 
nature and Providence furnished her for the use of her 
darling infant ? This action was so striking, that it obtained 
the honorable appellation of The Roman CharHt/. Who can 
read such peculiar, such devout expressions of filial affection 
and duty, without approving and admiring them, and secret- 
ly wishing to imitate them ? 



DUTIES OF CHILDREN. 13 

Reader, question yourself as to the manner and spirit in 
which you have conducted yourself towards your parents. 
It may be, that you have reason to be deeply humbled on 
this account. Instead of manifesting every expression of 
respect, submission, and 'obedience, have you not gone far 
into the contrary line of conduct, treating the most sensible 
and excellent parental advice with contempt ? Have you 
not, with a proud and obstinate spirit, followed your own 
foolish and wicked inclinations, and by your idle, changeable, 
and extravagant disposition, wasted that property which your 
parents procured by industry and frugality ? Has not your 
undutiful conduct in general embittered all their joys, caused 
many wearisome days and sleepless nights, fixed in their 
breasts deep anxiety and abiding alaiTn, as to what might 
be the final and dreadful issue of these evil courses, and all 
this at a time when their age and infirmities made an un- 
usual measure of repose necessary ; so that their spirits have 
sunk under the pressure of their woes, their gray hairs have 
gone to the grave with sorrow, and left you to the bitter 
reflection, that you have acted the part of a parricide ? 

If such has been the case, you are indeed an object of 
great pity. Your guilt is not of an ordinary cast ; you 
have sinned against nature ; you have sinned against the 
law and the Gospel ; you have sinned against the most im- 
perious obligations of gratitude : surely, you see the enormity 
of your crime ; surely, you feel how greatly you have of- 
fended God ! Were it possible for these parents to come 
back to life, would you not fly to prostrate yourself at their 
feet, and with shame and contrition implore their forgive- 
ness ? Ah ! their tender hearts granted you this, before they 
expired : it may be, you were far from them when they sunk 
into the arms of death ; but they did not, no ! they could not 



14 DUTIES OF CHILDREN. 

forget you ; their dying lips not only uttered the kind accents 
of pardon to their criminal and undutiful child, but they 
poured forth on your behalf the most devout and affectionate 
prayers to God, that his blessing might rest upon you. It 
may be, you did stand at the death-bed of your departed 
parents ; conscience compelled you to hasten to receive 
their last blessing. May it also compel you to a constant 
remembrance of their suitable advice, of their solemn in- 
junctions and exhortations, of their devout and affectionate 
prayers. May the Spirit of God give efficacy to these, 
draw you out of the snares of the world, and lead you into 
the paths of wisdom, whose " ways are ways of pleasantness, 
and all her paths are peace." Prov. 3 : 17. 

You that are the children of godly parents are under 
peculiar obligations to the duties which we are recommend- 
ing. Before you ever saw the light, they felt anxiety for 
you ; from the moment you first breathed the air, they have 
not ceased to watch over you, and to do you good. They 
have travailed in birth for your souls incessantly, and ear- 
nestly prayed for your present and everlasting happiness ; 
and while doing this, they have shed over you tears of sin- 
cere, devout affection ; in conversation, in temper, in action, 
they have instructed, admonished, and entreated you, and 
shown you the way to heaven. If you wander from the 
right way, if you go in the way of transgressors, and live 
and die estranged from the religion in which they have in- 
structed you, nor trust in the God to whom they have most 
solemnly dedicated you ; then, most assuredly, their tears, 
their prayers, their warnings, and example, will not only 
reproach you in affliction and death, but will inevitably rise 
up against you in the last day. 

We will cherish a hope, that the disobedient child, after 



DUTIES OF CHILDKEX. j5 

reading these plain, but friendly admonitions, will say to 
himself. Verily, I am guilty in this matter. I have been 
thoughtless in tha^ extreme ; I have slighted the most en- 
Jearing counsels, and the most faithful reproofs. I have 
studied my own foolish inclinations, and indulged my unruly 
passions. I have exemplified the character of the young 
man described by Solomon, Eccles. 11:9. I have walked 
in the ways of my own heart. I have walked in the sight 
of my eyes, and forgotten that awful truth, that for all these 
things, God will bring me into judgment. Oh ! yes, I have 
sorely grieved the heart of that father who labored early 
and late, who ate the bread of cai'efulness every day to 
procure for me, his rebellious child, food, raiment, and 
education ; I have deeply wounded the bosom of that fond 
mother, who with anxious solicitude watched over me by 
night and by day; who performed a thousand offices of 
kindness for my sake, and who sacrificed her very health to 
promote my welfare. Yes, I have multiplied the sorrows 
of the mother to whom I was under inexpressible obligations 
— to whom I owed nothing but love, gratitude, and obedience ; 
that mother whose heart yearned over me with such tender. 
ness, and whose affection to me, her ungrateful child, was 
such, that if it had been possible, she would have imparted 
to me her own soul. I well remember the tears, the pray- 
ers, the entreaties of these fond parents ; but, alas I my heart 
was callous to them all. I loved sin, I was ensnared by evil 
company. I was intoxicated by the love of pleasure, and an 
insatiable thirst after public amusements. Now, how readily 
would I confess to them my errors ; with what unfeigned 
submission would I ask their forgiveness, and implore their 
blessing ; I would, if it were possible, make them ample 
amends for the injury I have done. I would recall the sighs 



IQ DUTIES OF CHILDREN. 

I caused them to heave, the tears I forced them to shea, and 
all the pangs I occasioned them to feel. 

But it cannot be, it is too late, they are no more, and I, 
wretch that I am, helped to hurry them to the grave. I 
vi'ill, however, cherish one hope, which is, that in heaven 
they feel joy at least over one prodigal, and that prodigal, 
their once thoughtless and rebellious son. Eternal God ! 
Father of mercies, grant me that grace which shall justify 
them in saying, " This our son was dead, and is alive again ; 
he was lost, and is found." 



How shall tlie young secure their hearts, 

And guard their lives from sin ? 
Thy word the choicest rules imparts, 

To keep tlie conscience clean. 

When once it enters to the mind. 

It spreads such light abroad. 
The meanest souls instruction find, 

And raise their thoughts to God. 

'Tis like the sun, a heavenly light, 

That guides us all tlie day ; 
And tlu-ough the dangers of the night, 

A lamp to lead our way. 

Thy word is everlasting truth, 

How pure is every page ! 
That holy book shall guide our youth. 

And well support our age. Watt*. 



PUBLISHED BY THE AMERICAN TRACT SOCIETT. 



I¥o. 40. 

HOW SIN APPEARS IN HEAVEN. 



BY EDWARD PAYSON, D. D. 



If we would see our sins as tliey appear to God, that is, 
as they really are, we must endeavor to look at them as 
nearly as possible as He views them from his throne. We 
must place ourselves and our sins in tlie centre of that circle 
which is irradiated by the light of his countenance, where 
all his infinite perfections are clearly displayed, where his 
awful majesty is seen, where liis concentrated glories blaze, 
and burn, and dazzle, with insutferable brigiitness. And in 
order to this, we must, in thought, leave our dark and sin- 
ful world, where God is unseen, and almost forgotten, and 
where, consequently, the evil of sinning against him cannot 
be fully perceived — and mount up to heaven, the peculiar 
habitation of his holiness and glory. 

Let us then attempt this adventurous flight. Let us 
follow the path by which our Saviour ascended to heaven, 
and soar upwards to the palace and the throne of the great 
King. As we rise, the earth fades from our view ; now we 
leave worlds, and suns, and systems behind us. Now the 
last star disappears ; but a new light now begins to dawn and 
brighten upon us. It is the light of heaven, which pours a 
flood of glory from its wide open gates, spreading continual 
meridian day far and wide through the regions of ethereal 
space. Passing swiftly onward through this flood of day, 
the songs of heaven begin to burst upon your ears, and voices 
of celestial sweetness, yet loud as the sound of many waters 
and of mighty thunderings, are heard exclaiming, Allelujah ! 
for the Lord God Omnipotent reigneth ! A moment more, 
and you liave passed the gates : you are in the midst of the 
city, you are before the eternal throne, you are in the 
immediate presence of God, and all his glories are blazing 
around you like a consuming fire. Flesh and blood cannot 
endure it; your bodies dissolve into their original dust, but 
your immortal souls remain, and stand naked before the 
great Father of spii'its. With a voice which reverberates 



2 HOW SIN APPEARS IN HEAVEN. 

through the wide expanse of his dominions, you hear him 
saying, as the Sovereign and Legislator of the uri7erse, 
^'' Be ye holy ; for I, the Lord your God, am holy.'" And 
you see his throne surrounded, you see heaven filled by 
those only who perfectly obey this command. You see ten 
thousand times ten thousand and thousands of thousands of 
pure, exalted, glorious intelligences, who reflect his perfect 
image, and seem to be so many concentrations of wisdom, 
knowledge, holiness, and love ; a fit retinue for the thrice 
holy Lord of hosts, whose glory they unceasingly proclaim. 

And now, if you are willing to see your sins in their true 
colors, if you would rightly estimate their number, magni- 
tude, and criminality, bring them into this hallowed place, 
and here, in the midst of this circle of seraphic intelligences, 
with the infinite God pouring all the light of his countenance 
round you, review your life, contemplate your offences, and 
see how they appear. Recollect that the God in whose 
presence you are, is the Being who forbids sin — the Being, 
• of whose eternal law sin is the transgression, and against 
whom every sin is committed. Keeping this in mind, 

1. Bring forward your more gross and open sins, and see 
how they appear in the light of God's countenance. 

Have you been guilty of impious, profane, passionate, or 
indecent corrupting language ? How does such language 
sound in heaven — in the ears of angels, in the ears of that 
God who gave us our tongues for noble purposes 1 Bring 
forward all the language of this kind which you have ever 
uttered ; see it written as in a book ; and while you read it, 
remember that the eye of God is reading it at the same time. 
Then say, Is this fit language for an immortal being to 
utter ? Is this fit language for God to hear ? Especially, 
let every one inquire whether he has ever violated the third 
commandment, by using the name of God in a profane or 
irreverent manner. If he has, let him bring forward his 
transgressions of this kind, and see how they appear in the 
light of God's presence. Sinner, this is the Being whose 
adorable name thou hast profaned, and who, bending upon 
thee a look of awful displeasure, says, " I will not hold him 
guiltless that taketh my name in vain." O, what an aspect 
of shocking, heaven-daring impiety does this sin assume, 
when thus viewed ! 

Have you been guilty o? uttering what is untrue ? If so, 



HOW SIN APPEARS IN HEAVEN. 3 

biing forward all the falsehoods, all the deceitful expressions 
which you have ever uttered, and see how they appear in the 
presence of the God of truth, of that God who has declared 
that he abhors a lying tongue, and that all liars shall have 
their portion in the burning lake. O, what is it to stand con- 
victed of falsehood before such a God as this ! 

Have you been guilty of perjury or false sivearing ? If 
so, you may here see the awful Being whom you mocked, 
by calling him to v/itness the truth of a known, deliberate lie. 
And how, think you, does sucli conduct appear in his eyes 1 
How does it now appear in your own ? When you took tV.at 
false oath, you did, in effect, utter a prayer that his vengeance 
might fall upon you if what you swore was untrue. And 
will not that vengeance fall upon you ? O, be assured that 
it will, unless deep, timely repentance and faith in Christ 
prevent. Nor is the guilt of those who share the gain of 
perjury, and permit such as are employed by them to make 
use of it, less black and aggravated. 

Have you transgressed the command which says, " Re-# 
member the Sabbath day to keep it holy ?" Such transgres- 
sions, I am aware, appear very trivial on earth ; but do they 
appear so to Him who gave this command ? Do they appear 
so in heaven, where an everlasting Sabbath is observed ? 
Let those who have been guilty of such transgressions hear 
a voice from the glory around them, saying, I, to whom you 
are indebted for all your time, allowed you six days for the 
performance of your necessary labors, and reserved but one 
for myself, but one to be employed exclusively in worship- 
ping me, and in working out your own salvation. But even 
this one day you denied me ; when spent in my service, you 
considered it a weariness, and therefore employed it, either 
, wholly or in part, in serving yourself; thus proving yourself 
to be wholly unqualified to enjoy an endless Sabbath in my 
presence. 

Have you — we must propose the unpleasant question — 
been guilty of violating the command which forbids adultery, 
a-nd its kindred vices ? If so, bring forward these abomina- 
tions, and see how they look in heaven, in the presence of the 
holy angels, in the sight of that thrice holy God who has said, 
I will be a swift witness against the adulterers, and they shall 
have their portion in the lake of fire. 

Have you been guilty of fi-aud, injustice, or dishonesty? 



4 HOW SIN APPEARS IN HEAVEN. 

If SO, bring forward your dishonest gains ; hold out the 
hands which are polluted by them, and see h' w they look in 
heaven, in the presence of that God who has said. Let no 
man overreach or defraud his brother in any matter ; for the 
Lord is the avenger of all such. 

Have you been guilty of ijifemperance, either in food or 
drink ? If so, look at yourself, and see how a rational 
being, self-degraded to a level with tlie beasts, appears in 
heaven, in the society of pure angelic spirits, in the sight 
of that God who endued him with intellectual powers, and 
thus capacitated him for being raised to an equality with 
the angels. 

But these are by no means the only iniquities of which 
God takes notice ; for he has set our secret, sins, the sins of 
our hearts, in the light of his countenance. Let us then, 

2. Bring our hearts into heaven, and there, laying them 
open, see how they appear in that world of unclouded light 
and unsullied purity. 

* O, how do they appear ! What a disclosure is made 
when we lay open the human heart, with all its dark 
recesses, and expose its lurking abominations, not to the 
light of day, but to the light of heaven ! Even in this sin- 
ful world, the spectacle which such a disclosure would 
exhibit could not be borne. The man whose heart should 
thus be laid open to public view, would be banished from 
society ; nay, he would himself fly from it, overwhelmed 
with shame and confusion. Of this every man is sensible. 
Every man is conscious of many thoughts and feelings which 
he Vv'ould be ashamed to express to his most intimate friend. 
Even those profligate, abandoned wretches, who glory in their 
shame, scarcely dare utter to their equally abandoned asso- 
ciates every thought and feeling which arises within them.* 
And if this is the fact — if the heart, laid open to view, would 
appear thus black in this dark and sinful world — who can 
conceive the blackness which it must exhibit, when sur- 
rounded by the dazzling whiteness of heaven, and seen in the 
light of God's presence, the light of his holiness and glory ? 
How do proud, self-exalting thoughts appear, when viewed 
in the presence of Him before whom all the nations of the 
earth are less than nothing, and vanity ? How do self-will, 
impatience, and discontent with the allotments of Providence 
appear, when viewed as exercised before the throne of the 



HOW SIN APPEARS IN HEAVEN. 5 

infinite, eternal, universal Sovereign ? How do angry, en- 
vious, revengeful feelings appear in the eyes of the God of 
love, and in those regions of love where, since the expulsion 
of the rebel angels, not one such feeling has ever been exer- 
cised ? How do wanton, impure thoughts appear ? 

But we cannot pursue tlie loathsome, sickening enume- 
ration. Surely, if all the evil thoughts and wrong feelings 
which have passed in countless numbers through our heart, 
were poured out in heaven, angels would stand aghast at 
the sight, and all their benevolence would scarcely prevent 
them from exclaiming, in holy indignation, Away with him 
to the abode of his kindred spirits in the abyss ! To the om- 
niscient God alone would the sight not be surprising. He 
knows, and he alone knows, what is in the heart of man ; 
and what he knows of it, he has described in brief, but ter- 
ribly expressive terms. " The heart of the sons of men is 
full of evil, and madness is in their hearts." " The heart is 
deceitful above all things, and desperately wicked !" Thus 
our own hearts must appear even to us, if we view them in 
the light of God's countenance, and recollect that, in his 
sight, thoughts and feelings are actions, that a wanton look 
is adultery, and hatred murder. 

3. But let us take a view of our shis of omission. These 
are by far the most numerous, and by no means the leasf 
criminal, of which we are guilty. But before wo proceed, 
allow me to remind you once more where you are, and 
in whose presence you stand. Recollect all you have heard 
and seen of God's infinite perfections; of the works he has 
performed ; of the blessings he has bestowed upon us. Look 
at him once more, as he appears in the light of heaven, as 
he appears in the eyes of the angels and archangels around 
you, and then say what he deserves from his creatures. 
Does he not deserve all their admiration, love, reverence, 
confidence, gratitude, and obedience? O, does he not de- 
serve to be loved, and feared, and served with all the heart 
and soul, mind and strength ? This is what his law requires ; 
and can any requisition be more reasonable ? Can we with- 
hold our affections and services from sucli a Being without 
great and aggravated guilt ? Yet this is the Being from 
whom we have all withheld our afK ctions and services. 
Our whole lives present one unbroken series of duties neg- 
lected, of favors not acknowledged. And O, how do they 



g HOW SIN APPEARS L\ HEAVEN. 

appear, when we review them in the light of God's counte- 
nance ! When we see before us our Creator, our Preserver, 
our Benefactor, our Sovereign, and our heavenly Father; 
when we see in him, to whom all those titles belong, infinite 
excellence, glory, and beauty ; when we see with what pro- 
found veneration, with what raptures of holy, grateful affec- 
tion he is regarded and served by all the bright armies of 
heaven ; and then turn and contemplate our lives, and reflect 
how they must appear in his sight ; can we refrain from 
exclaiming with Job, " We have heard of thee by the hear- 
ing of the ear, but now our eyes see thee ; wherefore we 
abhor ourselves, and repent in dust and ashes ? I have sin- 
ned ; what shall I say unto thee, O thou Preserver of men ?" 
Must not each of us say with the Psalmist, " Innumerable 
evils have compassed me about ; my iniquities have taken 
hold upon me, so that I am not able to look up ; they are 
more in number than the hairs of my head ; and therefore 
my heart faileth me ?" Nay, more, when you see what 
God is, and how he is worshipped in heaven, and then look 
at the coldness, the formality, the want of reverence with 
which you have often approached him in prayer, and list- 
ened to his word, must you not feel conscious that, should 
he call you into judgment, you could not answer for one in 
a thousand of the miquities which have stained your holy 
things — your religious duties ? 

But the duties which we owe to God are not the only 
duties which we are required, and which we have neg- 
lected to perform. While his law requires us to love him 
with all the heart, it also requires us to love our neighbor 
as ourselves. And this general command virtually includes 
a great number of subordinate precepts — precepts which 
prescribe the duties of the various relations that subsist be- 
tween us and our fellow-creatures. And how far have we 
obeyed these precepts ? How far have we performed the 
duties which God requires of us, as husbands, as wives, as 
parents, as children, as masters, as servants, as citizens, and 
as members of the human family ? When we spread our 
lives before God, and look at them as they appear in the 
light of his countenance, can we fail to perceive that we 
have, in all these relations, been grossly deficient ; that we 
have left undone many, very many things, which we ought 
to have done, and that we are far from having discharged 



HOW SIN APPEARS UN HEAVEN. 7 

the duties of a single relation which we sustain ? O, how 
much more miglit we have done than we actually have 
done, to promote the temporal and eternal happiness of all 
with whom we are connected ! 

Nor do our sins of omission end here. There is another 
Being, whom we are under infinite obligations to love, and 
praise, and serve with supreme affection. This Being is the 
Lord Jesus Christ, our only Redeemer and Saviour. We are 
required, and sacredly bound to feel, that we are not our 
own, but his ; to prefer him to every earthly object, to rely 
upon him with implicit confidence ; to live, not to ourselves, 
but to him, and to honor him even as we honor tlie Father. 
Every moment, then, in which we neglected to obey these 
commands, we were guilty of a new sin of omission. Nor 
have we the smallest excuse for neglecting to obey these 
commands ; for he is most worthy of all which they require. 
Even the angels, for whom he never died, regard him as 
worthy to receive every thing which creatures can give. 
Much more, then, may it be expected that we, for whom he 
has done and suffered so much, should regard and treat him 
as worthy. But how grossly have we failed in performing 
this part of our duty ! How must the manner in which we 
have treated his beloved Son appear in the sight of God ? 
How does it appear to us, when we contemplate him as he 
appears in heaven ; when we see the place he there fills ; 
when we recollect that in him all the fulness of the Godhead 
dwells, and that to him are unceasingly ascribed wisdom, 
and strength, and blessing, and honor, and glory, and power ? 

Before I lay down my pen, permit me to ask whether 
you cannot now perceive the reason why your sins appear 
more numerous and criminal in the sight of God than they 
do in your own ? Are you not convinced that they are far 
more numerous and aggravated than you had supposed ? If 
not, you have not seen your sins in the light of God's coun- 
tenance ; for had you seen them in that light, they would 
have appeared, in some measure, to you, as they appear to 
God himself. Witness, for instance, the effect which a view 
of God's glory produced upon the prophet Isaiah. Though 
he was an eminently good man, yet when he saw Jehovah 
seated upon his eternal throne, and heard the surrounding 
seraphim exclaiming, Holy, holy, holy is the Lord of hosts ; 
the whole earth is full of his glory, — he cried out in amaze- 



8 HOW SIN APPEARS IN HEAVEN. 

ment, Woe is me ! for I am undone ; I am a man of unclean 
lips. In a similar manner would you have been affected, 
had you seen even but a glimpse of those glories which we 
have vainly attempted to exhibit. Can you not easily con- 
ceive that this would have been the case ? Can you not con- 
ceive that, were you really placed in heaven, before the 
throne of God, with all the light of his glory shining around 
you, all the majesty of his countenance beaming upon you, 
every glance of his omniscient eye piercing your heart — 
your sins would appear to you far more black and numer- 
ous than they now do ? If so, allow me to remind you 
that a day is approaching, in which you will be constrained 
to see your sins as they appear in the light of God's coun- 
tenance. When that day arrives, his eternal Son, the ap- 
pointed Judge, will be seen coming in the clouds of heaven 
with all his Father's glories blazing around him, and all 
the bright armies of heaven following in his train. Seated 
on a throne of resplendent whiteness, with a countenance 
from which the heavens and the earth will flee away, he 
will summon the whole race of men before him, and there 
cause their lives to pass in review, expose all their secret 
sins, lay open the inmost recesses of their hearts ; while the 
flood of pure celestial light which pours itself around, will, 
by contrast, cause their blackness to appear seven-fold more 
black. Then all disputes respecting the depravity of man- 
kind and the demerit of sin, will be ended for ever. Then 
no more complaints of the strictness of God's law, or of the 
severity of the punishment which it denounces upon trans- 
gressors, will be heard; for every mouth shall be stopped, 
and all the world stand guilty before God. But a convic- 
tion of sinfulness and guilt will then come too late ; for there 
is no available repentance beyond the grave. He that is 
found a sinner at the judgment-day, will continue a sinner, 
and be treated as a sinner, for ever. O then, dear reader, 
hasten to Jesus Christ, the atoning sacrifice for sin. He 
alone can cleanse you. Commit your soul to him by a 
living fitith, and through his righteousness you shall stand 
accepted in the day of his appearing. 



PUBLISHED BY THE AMERICAN TRACT SOCIETY. 



]Vo. 41. 



A PERSUASIVE 



PUBLIC WORSHIP 



BY REV. GEORGE BURDER. 




That the public worship of Ahniglity God is habitually- 
neglected by a great number of those who " profess and call 
themselves Christians," is a fact too obvious to need proof. 
The churches, in some places, are nearly deserted ; while 
the fields, the roads, and the public-houses, are crowded. It 
is a reasonable calculation, that in some considerable towns, 
at least half of the inhabitants absent themselves from the 
liouse of God. How awful is the idea, that supposing a 
town to contain twenty thousand people, no less than ten 
thousand of them live in the neglect of their duty. But, 
surely, "these things ought not so to be." 

VOL. II. 5* 



2 A PERSUASIVE TO 

Is it not reasonable that we should worship God ? In 
him we "live, and move, and have our being." And is it 
not right and becoming that we acknowledge our depend- 
ence ? Is God the only King and Governor to whom no 
homage should be paid ? As man is a social being, and dis- 
posed to unite with his fellow-men for civil purposes, it seems 
agreeable to reason and the nature of man, that human crea- 
tures should associate together in the service of God, to con- 
fess their sins, to implore his mercy, to obtain his grace, 
and to praise him for the blessings already received. 

This has hcen the general practice of the worshippers of 
the true God, in all nations of the world, and in every age 
of it. We read of Cain and Abel, the sons of Adam, appear- 
ing before God, and, probably, at the head of their families, 
with their different offerings. In early days, every father 
of a family acted as its priest. The history of the Bible, 
which is the oldest in the world, fully shows that Noah, 
Abraham, Joshua, and all the ancient worthies, thus wor- 
shipped the God of their fathers. And when a great part 
of the world had corrupted themselves by idolatry, God was 
pleased to restore the true worship by a revelation of his 
will to Moses. A variety of regulations Avere ordained by 
God himself, and for many ages observed by the Jews. The 
divine presence and glory were frequently manifested as 
tokens of his approbation ; and when, at any time, they neg- 
lected his service, teiTible calamities befell them, as marks 
of his displeasure. 

Our Saviour himself frequented public worship, in the 
temple and other places. He gave directions for the right 
performance of it, "in spirit and in truth." He plainly in- 
timates, in the Lord's prayer, that we should pray tvith and 
for others, by teaching us to say, " Our Father" — " Give 
us our daily bread" — "Forgive us our trespasses," etc. 
Jesus Christ, having finished the work he came to perform, 
ascended up into heaven, but promised shortly to send down 
his Holy Spirit. While the disciples waited for this gift, 
" they continued daily, with one accord, in prayer and sup- 
plication." It was when they were thus employed that the 
Holy Ghost descended, and by his heavenly influence ena- 
bled them to preach "Christ crucified" to the multitude, 
with amazing success. The first Christian converts abound- 
ed in the acts of pulilic worship — " they continued daily, 



PUBLIC WOKSHIP. 3 

with one accord, in the temple." In early times they cer- 
tainly met together by daybreak on the Lord's day, to sing 
praises to Christ as their God and Saviour. Tiie Lord's 
Supper was administered very frequently ; and the history 
of tiie church sliows, that, from that time to this, the public 
worsiiip of God has always been attended by the great body 
of professed Christians of all denominations. It is, there- 
fore, a new thing, that those who bear that sacred name 
sliould desert the house of God. 

Public worship is strongly recommended hy the many 
great advantages derived from it. Hereby a friendly inter- 
course is maintained between the ditierent ranks of society. 
These are too apt to dislike each other ; and their different 
situations keep them at a distance ; but in the house of God, 
" the rich and the poor meet together ; the Lord is the 
Maker of them all." By uniting in the same expressions 
of humility, prayer, praise, and attention, a union of spirit 
and interest is promoted ; they learn to care fir each other ; 
" to bear one another's burdens, and to fulfil the law of 
Christ." 

Nor is it an advantage of small importance to the lower 
ranks of mankind, that the habit of attending public worship, 
and a laudable desire to appear with decency befjre others, 
excite diligence, produce cleanliness, and are consequently 
conducive to health ; while it is too obvious, that the slothful 
man, who disregards the Sabbath and the worship of God, 
often neglects the care of his person, and is covered with 
filth and rags. 

Morality is also promoted by public worsiiip. Tlie ser- 
vices of God's house have a direct tendency to produce and 
increase that " fear of God, which is the beginning of wis- 
dom." Persons do not usually proceed to extreme lengths 
in open iniquity, who meet every week to confess their past 
sins, to pray for mercy, and to hear from the pulpit the 
conunandments, threatenings, and promises of God. Look 
around you, and you will observe that atrocious and des- 
p(>rate sinners usually abandon the worship of God altogether ; 
for, according to an old saying, " Praying will make a man 
leave off sinning, or sinning will make a man leave off 
praying." 

Divine worship is well calculated to prevent an exces- 
sive love of the world. People who are busily employed all 



4 A PERSUASIVE TO 

the week in worldly affairs, find their hearts too prone to 
"cleave to the dust." It is therefore of great use to be 
directed, on the Lord's day, to the great objects of faith ; to 
be reminded of the vanity of the world, the uncertainty of 
life, the approach of death ; and to have our views extended 
towards the eternal world, and the different states in which 
saints and sinners will ere long be for ever fixed. 

But the greatest advantage of public worship is, that 
thereby we obtain a knowledge of " the glorious Gospel 
of the blessed God." Jesus Christ, the great Head of the 
church, has commanded that his Gospel should be preached 
to every creature ; and a command to preach it, certainly 
includes a command to hear it. The Gospel signifies good 
news, "glad tidings of great joy, to all people;" namely, 
that " God so loved the world, that he gave his only begot- 
ten Son, that whosoever believeth in him should not perish, 
but have everlasting life." The Gospel is a proclamation 
of God's mercy, through Christ, to sinners ready to perish. 
" Therein the righteousness of God, by faith, is revealed to 
faith ;" even that righteousness which Christ wrought out 
by his obedience and death : a righteousness such as the 
law demands ; such as we are destitute of j but such a one 
as we must have, or perish. This righteousness is held 
I forth to sinners ; and becomes the righteousness of every one 
who sees his need of it, and is enabled to trust in it for his 
own acceptance with God. 

The same Jesus, who commanded this Gospel to be 
preached, has promised to be with those who preach it, 
to the end of the world. He has also declared, that wher- 
ever two or three meet in his name, he will be in the midst 
of them. These promises should induce us all to be dili- 
gent hearers of the word. Our Saviour has said, "Blessed 
are they who hear the word of God, and keep it." Paul 
says, "It is the power of God unto salvation;" it is the 
grand instrument which God has appointed, and which he 
blesses, for the purpose of regeneration, or making us new 
creatures. Hereby the ignorant become " wise unto salva- 
tion." Hereby sinners are brought to repentance. " Faith 
Cometh by hearing, and hearing by the word of God;" and 
it is by faith that the heart is purified, the conscience 
cleansed, affliction softened, and holiness promoted. 

These are some of the great advantacj^es which attend 



PUBLIC WORSHIP. 5 

the worship of God. What an enemy, then, to himself, 
is that person who wilfully and habitually neglects the 
service of God, and thereby renounces them all — and for 
what ? What equal advantages can be proposed ? Is a 
walk, or a ride in the country, or a visit to a friend, or 
any amusement whatever, of equal value ? Certainly not. 
These are short-lived pleasures at best ; but the blessings 
derived from the service of God are solid, spiritual, and 
everlasting. It is thus that the soul is formed for the 
worship of God above, and prepared to join the general 
assembly of the church triumphant. 

These arguments seem of sufficient weight to convince 
any man who believes the Scriptures, that the public 
worship of God is a " reasonable service." How is it, then, 
that thousands in this Christian country dare to live in the 
neglect of it ? Those who reflect upon it, must certainly 
form some excuses, which appear plausible to themselves, 
and serve to still their consciences. But it is highly proba- 
ble that the greater part of those who neglect this duty, 
never reflect upon the subject ; but give themselves up 
to a careless, thoughtless temper. Such, however, would 
do well to consider their ways. Man is a rational being ; 
and it is his duty to consider his relation to his Creator, the 
duty he owes him, and his own personal safety, in reference 
to the eternal world whither he is hastening. If, indeed, 
any have drunk the deadly poison of infidelity, we need not 
wonder at their defection, nor that " they set their mouth 
against the heavens, and defy the Holy One of Israel;" 
but it may be charitably hoped that their number is com- 
paratively small, and that the greater part rather forget God 
than defy him ; that they deceive themselves by vain ex- 
cuses, which, upon reflection, they may be willing to lay 
aside. Indeed, the infidelity of some ought to be an 
argument with others to confess Christ crucified before 
men. Now is the time for us to show " who is on the 
Lord's side ;" nor can they be thought his friends, who 
are unwilling to avow it, by uniting in his public service. 

Having, then, your hearts disposed by inward and pri- 
vate worship and communion with God, neglect not the 
assembling of yourselves in the outward temple of the 
Lord's house. " Enter into his gates with thanksgiving, 
and into his courts with praise." Mingle your prayers 



6 A PER6UASIVK TO 

and praises with your assembled brethren. The devout 
flame will thus be kindled from heart to heart. By a more 
than human sympathy, each will assist his fellow-worship- 
pers. Each will offer up his incense from the golden censer 
in his own heart ; whilst the whole ascends in one fragrant 
cloud to the throne of grace, and is returned upon the humble 
worshippers in showers of divine benignity and love. When- 
ever you ai'e about to enter the temple of the Lord, pause a 
moment at the threshold. Consider that the Lord is in his 
holy temple. Reflect upon your numberless wants, weak- 
nesses, and imperfections, and your own absolute inability 
to supply or relieve them. Leave all earthly cares and 
anxieties behind you. Bring nothing, but a sense of your 
sins, and an earnest desire of being relieved from the guilt 
and dominion of them. If, during the service, some ray of 
divine light should dart into your breast, some touch of 
divine love should deeply affect your heart, keep silence 
before the Lord. Whilst he is speaking to your hearts, 
improve the blessed moment of sweet communion, and you 
will then taste and see how gracious the Lord is, and, from 
your own happy experience, be enabled to declare, that it is 
good for you to be there. 

It may be proper here to consider some of those objections 
which are frequently urged by way of excuse for neglecting 
the public worship of God. 

One says, " / can serve God just as ivell at home hy 
reading a good hook, as if I went to church.'' It is to be 
feared, that many who make this objection do not employ 
much of their time in reading, especially in reading religious 
books. That some parts of the Sabbath should be spent in 
reading and retirement, is certainly right, and very com- 
mendable ; but one duty is not to displace another. We 
have already seen that Christ has appointed public worship ; 
and if you are a Christian, you must obey his laws. It is 
not for you to set up your private opinion against the au- 
thority of heaven. To despise the ministers and ordinances 
of God, is to despise him ; and no pretence of serving him 
as well another way, will be admitted. If you carefully 
examine your own heart, you will probably find that it is 
sinful sloth, prejudice, and self-conceit, that keep you away. 

Another objector cries, " I do not see that people who go 
to church so much, are any better than their neighbors." If 



PUBLIC WORSHIP. 7 

they are not, it is their own fault ; for they have better 
means of improvement, and ought to excel. , " But who 
art thou that judgest another man's servant ? To his own 
master he standeth or falleth." Perhaps he might be much 
worse, if he did not go to church ; and probably you would 
be much better if you did — for you will surely admit that 
there is room for amendment. But your neighbor's con- 
duct is not the rule of your duty. Leave him to God, while 
you obey the divine command. 

Another absents himself, because he does not like the 
preacher: his voice, his manner, or h>s conduct offends. 
You would do well seriously to consider, how far your 
dislike of the minister is well founded. Perhaps you never 
prayed for him in your life ; how then could you expect to 
profit by his ministry 1 But if you have sufficient reason to 
dislike his doctrine because it is unscriptural, or his life, 
because it is immoral, you are at liberty to attend else- 
where. " Take heed " what, and " how you hear." " Prove 
all things," and "hold fast that which is good." 

Mean apparel is an ohjection of thousands more. The 
poor ai'e ashamed to appear among their well-dressed neigh- 
bors. But remember, " the Lord seeth not as man seeth ; 
man looketh at the outward appearance, but the Lord look- 
eth at the heart." If you " worship him in spirit and in 
truth," your service will not be less acceptable because of 
your mean attire. The poor man may be clean, and then 
no one will despise him whose opinion is worth minding. 
Wait then upon God. It is his blessing that maketh rich ; 
he can prosper the work of your hands, enable you to pro- 
cure the comforts of life, or raise up charitable friends to 
assist you ; and nothing is more likely to procure them, than 
your steady and serious attention to public worship. Good 
men will observe, pity, and help you. 

Too many plead the incumbrances of young children as 
an excuse ; and many poor women are not at church for 
years together. But scarcely any ought to be wholly hin- 
dered by a family. The father, or an elder child, where no 
servant is kept, should stay at home by turns ; or neighbors 
might do this friendly office for one another occasionally. 
Some contrivances of this kind will be made, if there is an 
inclination : for other purposes they are made. 

But, indeed, the vnnt of inclination is the greatest hin- 



3 A PERSUASIVE TO PUBLIC WORSHIP. 

drance of all, and the true objection of most. But what 
does this discover ? It shows the want of the fear and love 
of God. It shows the power of a carnal mind, " alienated 
from the life of God." It proves a person to be in a state 
of nature, and a child of wrath. " O, consider this, ye that 
forget God, lest he tear you in pieces, and there be none to 
deliver !" 

Take in good part these plain hints, these faithful cau- 
tions, dictated by a sincere desire to promote your present 
and eternal welfare. Duty to God, your own best interest, 
the influence of example, and the good of your country, all 
invite you to the house of God. Delay no longer, and how- 
ever long you may have neglected his service, and forsaken 
your own mercies, let the very next Sabhath Jind you in a 
Christian assembly. May God incline your heart to his 
service, which is perfect freedom ! May his churches be 
crowded with sincere worshippers ; may they echo with his 
praises ; may they resound with the glad tidings of salva- 
tion ; and thus may thousands be made "joyful in his house 
for ever !" And O, that eveiy reader may sincerely add, ' 
Amen and Amen. 



How pleasant, how divinely fair, 
O Lord of Hosts, tliy dwellinofs are ! 
With lon^ desire my spirit faints 
To meet th' assemblies of tliy saints. 

My flesh would rest in thine abode, 
My panting heart cries out for God ; 
My God, my King, why should I be 
So far from all my joys and thee ? 

Blest are the souls who find a place 
Within the temple of thy grace ; 
There they behold thy gentler rays. 
And seek thy face, and learn tliy praise. 



FDBLISHED BT THE AMERICAPf TRACT SOCIETY. 



iVo. 42. 



THE 



SII OF FALSEHOOD. 



Dare to be true — nothing can need a lie ; 

The fault that needs it most, grows two thereby. 

HERBEKT. 

When Pompey, the Roman general, was desired not to 
set sail in a tempest that would hazard his life, he replied, 
" It is necessary for me to sail, but it is not necessary for 
me to live." Surely, it becomes a Christian, with equal 
magnanimity, to say, " I must speak truth, and I can leave 
the event with the God of truth." 

How amiable is the character of Verxjs ! By a long 
course of integrity, and an invariable adherence to truth, 
he has so established his reputation, that his word is relied 
on equally with his bond ; and all who know him, take 
pleasure in dealing with him. When he sells, he never 
unjustly commends his own goods; and when he buys, he 
scorns to depreciate the value of another's. His promises 
are always made with caution, and fulfilled with punctuality ; 
and if he is called by duty to make oath before a magistrate, 
he never equivocates nor prevaricates, but regards it as a 
most sacred obligation. As he abhors falsehood himself, he 
never countenances it in his servants, or his children ; nor 
will he suffer the fashionable vice of denying that any of liis 
family are at home, because it may be inconvenient to be 
seen. This consistency of conduct has gained him the 
entire confidence of all who know him, and a peace and 
serenity within his own bosom still more valuable. 

VOL. II. 



2 THE SIN OF FALSEHOOD. 

On the other hand, Mendax verifies the sayhig, " The 
bread of deceit is sweet to man ; but afterwards his mouth 
shall be filled with gravel." Prov. 20 : 17. He is in per- 
petual anxiety of mind ; his imagination is ever on the rack 
to invent new falsehoods, that he may conceal former ones ; 
his memory not being competent to the recollection of all his 
deceptions, his folly is continually exposed to those with 
whom he stands connected, and his character is so com- 
pletely ruined, that he cannot be believed even when he 
speaks the truth. In short, he is a torment to himself, an 
object of contempt to others, and an abomination to the 
Lord ; -while they that deal truly are his delight. " The 
lip of truth shall be established for ever ; but a lying tongue 
is but for a moment." Prov. 12 : 19. 

Though the man who uses falsehood should escape de- 
tection from his fellow-creatures, yet how will he stand 
before the all-seeing God, who knows our secret thoughts, 
and whose "judgments are true and righteous altogether?" 
Psalm 19 : 9. God has marked the sin of lying with the 
strongest terms of reprobation, and couples those who are 
guilty of it with the most notorious of simiers. The law is 
made for murderers, for liars, for perjured persons. 1 Tim. 
1:10. " All liars shall have their part in the lake which 
burneth with fire and brimstone." Rev. 21 : 8. There 
shall in no wise enter the heavenly city " any thing that 
defileth, or viaketh a lie.''' Rev. 21 : 27. The Lord hateth 
a lying tongue. Prov. 6 : 16, 17, 19. "He that speaketh 
lies shall perish." Prov. 19: 5, 9. He has given us on 
record some awful manifestations of his wrath against it, 
particularly in the instances of Ananias and Sapphira, who 
were instantly struck with death, though they appear to have 
told pait of the truth, in saying they had sold the land for so 
much, when in fact they had sold it for more ; a conduct 
which many deem sufficiently correct, who seem to study 
how far they mav swerve from the direct line of truth with- 



THE Sm OF FALSEHOOD. 3 

out saying what is absolutely contrary to it ; but God has 
commanded us to walk, not on the edge, but " in the midst of 
the paths of judgment;" and has marked the contrary con- 
duct, in the above, as well as in other instances, with severe, 
but just punishment. See Acts, chap. v. 

But some may object, that lies are necessary in their 
business, and that without the use of them their families 
must starve. Let such remember, that the same God, who 
strictly enjoins us to speak the truth, has done it not only 
for his own glory, but for our happiness; and has given 
ample promises of all needful things to those who put their 
trust in him. " Commit thy way unto the Lord ; trust also 
in him, and he shall bring it to pass." Psalm 37 : 5. " Your 
heavenly Father knoweth that ye have need of all these 
things ; but seek ye first the kingdom of God and his right- 
eousness, and all these things shall be added unto you." 
Matt. 6 : 32, 33. "Godliness is profitable unto all things, 
having promise of the life that now is, and of that which 
is to come." 1 Tim. 4 : 8. And he has said, " A poor 
man is better than a liar. The getting of treasures by a 
lying tongue is a vanity tossed to and fro of them that seek 
death." Prov. 19 : 22, and 21 : 6. 

The plea which is made by many, that they never lie to 
the injury of others, will not avail at the bar of a just God ; 
as the breach of a known law is a direct impeachment of the 
wisdom of the law-giver, and leaves the liar without excuse, 
even though his lies be told in jest. Matt. 12 : 36, 37 ; a 
practice which should be utterly avoided ; since, with this 
sin, as with all other sins, the beginning may appear small, 
but when once committed, it gathers strength by every 
repetition, and unless stopped by divine grace, will end in 
our utter destruction. 

It would be a concern of less moment, were the practice 
of lying confined to those who are pursuing no higher ob- 
jects than the things of the present evil world ; but the 



4 THE SIN OF FALSEHOOD. 

professors of Christianity are apt to fall into this sin by- 
using strong expressions of obligation, or of friendship, 
where only common gratitude or civility is intended — un- 
founded excuses, or evasive answers, to cover some neglect 
or imprudence, or from a fear lest the men of the world 
should suspect that they are religious. By such conduct they 
give great occasion to the enemies of the cross to blaspheme, 
while they behold this gross inconsistency in their walk, who ■ 
profess to be followers of that holy Jesus, in whose mouth 
guile was never found, and who is himself emphatically 
styled, THE TRUTH. John 14 : 6. 

If we would preserve veracity, we should be persuaded 
in our own minds, that no circmnstance whatever can make a 
lie lawful. We should accustom ourselves to a sober, modest 
way of speaking, and avoid all those modes of speech that 
border upon falsehood. Some persons affect to be certain 
of every thing they speak, and pronounce all that they say 
with the highest assurance ; but those who frequently assert 
doubtful matters with such a positive air, prove that they have 
not so much tenderness of conscience, and such a religious 
fear of lying, as a Christian ought to have. Others are always 
endeavoring to surprise the company with strange things and 
prodigies, and all this out of the vanity of their hearts, seek- 
ing applause and admiration. This sort of affectation often 
betrays a person into falsehood, and insensibly allures him 
to say things that are neither true nor credible. Some per- 
sons, when they discourse of common things, always speak 
in strong and superlative language, such as prodigious, in- 
comparable, infinite, by which they commonly exceed the 
bounds of truth, as well as render themselves ridiculous in 
the eyes of every person of sense. 

And not only when we relate matters of fact, but when 
we express our sentiments of the characters of men, let us 
be just to the truth. Brotherly love generally requires us, 
in speaking of a blemished character, to use the softest terms 



THE BIN OF FALSEHOOD. 5 

the matter will bear, and silence often becomes us best ; but 
no pretences of love or charity are sufficient to excuse us, 
if we speak a falsehood. Again, in speaking of a bright 
character, or paying civilities to others, let us not be lavish 
beyond the truth. Sins of complaisance may be applauded 
by men under the name of goodbreeding ; but the ear of God 
takes a just and strict notice of the softest and smoothest 
falsehoods. 

We should be especially careful how we repeat what we 
have heard, lest we inadvertently exaggerate ; a practice 
which is sometimes attended with serious consequences, 
especially if our neighbor's character be concerned. 

As a further means of preserving veracity, we should 
guard against the violence of our passions ; for this will 
much endanger the veracity of our lips. Passion will carry 
our judgment beyond the truth, and thus lead us to extrava- 
gance of language, even contrary to the present judgment 
of the mind. 

We should consider to whom the practice of lying assim- 
ilates us. " Ye are of your father the devil, and the lusts of 
your father ye will do ; he abode not in the truth, because 
there is no truth in him. When he speaketh a lie, he 
speaketh of his own ; for he is a liar, and the father of it." 
John 8 : 44. He tempted our first parents by asserting a 
direct lie, persuading them that God had not spoken the 
truth, but would be less severe in the punishment of sin 
than his words declared : an insinuation which he persists 
in to this day, with a fatal influence over the minds of all 
who have not the fear of God in their hearts. It is among 
the earliest manifestations of that depravity which we all 
inherit from the first Adam, that children, as soon as they 
attain the use of speech, " go astray, speaking lies," Psalm 
58 : 3 ; and as they advance in life, it becomes in a lesser 
or greater degree habitual, except the Lord, in sovereign 
mercy, shine into their hearts by the renewing influences 

VOL. 11. 6* 



6 THE SIN OF FALSEHOOD. 

of the Holy Spirit, which is the only effectual remedy 
against this, or any other sin. He is the Spirit of truth, 
whose office it is to guide into all truth ; and he is promised, 
as a free gift, to them that ask him : " A new heart also will 
I give you, and a new spirit will I put within you, and 
cause you to walk in my statutes ; and ye shall be my peo- 
ple, and I will be your God." Ezek. 36 : 26-28. 

When the heart is thus renewed, the man sees an im- 
portance in truth to which he was before a stranger ; he 
loves TRUTH in every view of it. The Scriptures, which 
are the word of truth, become his delight, and as God's law 
is the truth, he brings his heart and conduct to the test of 
it, which induces him, who hitherto thought himself right- 
eous, to " loathe himself, in his own sight for his iniquities." 
Thus he " knows the truth, and the truth makes him free " 
from the bondage of sin ; he being enabled to believe the 
record that God has given of his Son, who, when we were 
liable to just condemnation, took upon him our nature, and 
submitted to the death of the cross, to " put away sin by the 
sacrifice of himself." Heb. 9: 26. 

The Lord sanctifies the believer through the truth, and 
he becomes, in a measure, assimilated to God. As the Lord 
desireth truth in the inward parts, so the renewed man de- 
lights in it from the heart : he chooses the way of truth ; the 
law of truth is in his mouth. He walks with God in peace 
and equity, and finds his truth a defence against every spir- 
itual enemy ; and though, by the influence of Satan or the" 
world, he sometimes falls, he repents of his sin, with a gen- 
uine desire to forsake it ; and having " an Advocate with 
the Father, Jesus Christ the righteous," he is humbled at 
the throne of grace, under the burden of remaining deprav- 
ity ; and finding the promise realized, that " they that wait 
on the Lord shall renew their strength," he goes forth with 
fresh vigor to the \\'arfare, till he becomes more than con- 
queror, through Christ that loved him ; and obtains, by faith, 



THE SIN OF FALSEHOOD. 7 

a glorious prospect of life and immortal bliss, in that heav- 
enly state where nothing false can enter, but all will be 
truth, harmony, and love. 

Reader ! are you a parent, or the head of a family ? 
Urge upon your children and servants the necessity and 
advantage of speaking the truth at all times ; and having 
made it the subject of prayer in your retirement, lead them 
to the throne of grace, for that strength which alone can 
make them firm in the cause of truth ; and as their souls 
are intrusted to your care, we entreat you to watch over 
them with a tender solicitude. Be especially careful lest 
they find in your conduct any example of swerving from 
truth, even in trivial things, as example is universally found 
to be more prevalent than precept. 

Children ! our dear young friends, we pray you to con- 
sider how much you would sin, were you to give way to 
the temptation to tell lies, as you see many children do ; for 
though you may deceive your parents or teachers, you can- 
not hide any thing from God, who sees and knows all things ; 
and if you live and die in the love of lying, or any other sin, 
he will surely punish you for ever in hell. Young as you 
are, you may die before you are one day older ; but you 
are not too young to pray, and God loves to hear children 
pray. Call earnestly upon him to pardon you, for the sake 
of Jesus Christ, who is the Saviour of sinners, and who has 
said, "Suffer little children to come unto me, and forbid 
them not, for of such is the kingdom of heaven." Ask him 
for grace, that you may always hate lying, and watch against 
it ; and that you may speak the truth during the remainder 
of your life. 

Servants! let not the desire of concealing any thing 
from your master or mistress induce you to fall into the sin 
of lying ; for whenever you do, it is increasing the fault, by 
adding another to it ; venture, therefore, upon no practice 
that needs a disguise, or an excuse ; and then you will not 



8 THE SIN OF FALSEHOOD. 

be so often under the temptation to speak falsehood. It 
will have a great tendency to establish your character as 
good servants, if you are never known to tell a lie ; and 
whatever may be the character of your superiors, they 
will be nmch better pleased with the open confession of a 
fault, than if you attempt to cover it by denial. You should 
also recollect that your very thoughts are known to your 
Master who is in heaven, and that you must one day render 
an account to him. 

Before his righteous tribunal we must all appear, " that 
every one may receive the things done in his body, accord- 
ing to that he hath done, whether it be good or bad." 2 
Cor. 5 : 10. Let us therefore study to fill our respective 
stations with faithfulness to the trust he has committed to 
us, " as they that must give account, that we may do it with 
joy, and not with grief." Heb. 13 : 17. 

Let tliose who bear tlie Christian name, 

Their holy vows fulfil ; 
The saints, the followers of tlie Lamb, 

Are men of honor still. 

They hate the appearance of a lie. 

In all the shapes it wears ; 
They love the truth ; and when they die, 

Eternal hfe is theirs. 



PUBLISHED BY THE AMERICAN TRACT SOCIETY. 



TVo. 43. 



SLEEPING IN CHURCH. 



WHY PEOPLE SLEEP DURING PUBLIC "WORSHIP ON THE SABBATH. 

1 . They have served themselves and the world too faith- 
fully during the week. Nature cannot bear every thing. 
It cannot usually bear more than six days' labor in a week. 
And where people do seven days' work in six days, nature 
cries out for help. She becomes exhausted, and wants 
repose. Multitudes, in anticipation of the Sabbath, weary 
themselves out on Saturday by doing nearly two days' work 
in one day. And no wonder they are drowsy on the Sabbath. 

2. They do not take sufficient time for sleep on Saturday 
night. They reserve their lawsuits, their shopping, and 
their extra affairs for Saturday afternoon. Thus, in addi- 
tion to being unusually fatigued, they are up till 11 or 12 
o'clock, or later, that evening. The natural consequence 
is, they are sleepy on the Sabbath. 

S. They think that they cannot help sleeping in church. 
They look upon their sleepy disposition as an infirmity. 
Thinking that they cannot help it, they do not try to help it. 

4. They take too easy a posture. Some people take 
care to place themselves in a comfortable position to sleep 
in. They brace themselves in a corner of the pew, so that 
they need not fall, or make too low bows, while they are 
sleeping. Others use for a pillow their arm, or a book, or 
the top of the slip before them, or a post, or the shoulder of 



2 SLEEPING IN CHURCH. 

another. Thus they show that they expect to sleep. And 
they generally succeed. . 

5. They do not interest themselves in the religious exer- 
cises of the occasion. ■ If they cared enough about the preach- 
ing to follow the train of remark, they would feel no dispo- 
sition to sleep. 



IT IS IMPROPER AND WICKED TO SLEEP IN CHURCH. 

1. Because it shows great disrespect to God. Those 
who go there, go professedly to worship, not to mock, God. 
When men go to pay their respects to their superiors, do 
they get to sleep in their company ? When Esther went 
into the presence of Ahasuerus to present an important 
petition, did she fall asleep ? If she had fallen asleep, do 
you think the king would have said to her, " What is thy 
petition, and what is thy request ; it shall be granted, to the 
half of my kingdom ?" And when men come into the audi- 
ence-chamher of the King of kings, professedly to present 
their petitions and show their respects, how does He look 
upon their falling asleep ? And how contemptuous and dis- 
respectful does it appear in the sight of God, to see guilty 
men, to whom his authorized ambassadors are delivering his 
message, getting to sleep under the sound of the ambassa- 
dor's voice ! 

2. It shows disrespect to the place of worship. Jacob 
exclaims, " How dreadful is this place ! this is none other 
but the house of God, and this is the gate of heaven." Who 
could sleep in such a place ? House of God f House ded- 
icated to his service. Not a dormitory — a house to sleep 
in ; but a sacred place — a temple — a house in which to wor- 
ship the true Jehovah — the antechamber of heaven. Yes, 
the gate of heaven., through which devout worshippers enter 
heaven to breathe its life-giving atmosphere, and to feast 



SLEEPING IN CHURCH. 3 

upon its sacred delights. Here true Christians " come to 
mount Zion, the city of the living God, the heavenly Jeru- 
salem," and here they meet " an innumerable company of 
angels, and the general assembly and church of the first- 
born, and God the Judge of all, and the spirits of just men 
made perfect, and Jesus the Mediator of the new covenant." 
And can any one treat such a place with so much disrespect 
as to sleep there ! O, tell it not. 

3. It shows great disrespect for the minister. Christ 
told his ministers, " He that despiseth you, despiseth me ; and 
he that despiseth me, despiseth him that sent me." And 
how can men more clearly show that they despise the min- 
ister than by going to sleep under his preaching ? 

4. It shows disrespect for the audience. Would it not 
be so esteemed on other occasions ? 

5. It shows disregard for religion. Religion is the busi- 
ness which calls men to the Lord's house. To sleep when 
this business is transacting, is evincing a great unconcern 
about it, or disregard of it. 

6. It shows a very great disrespect for one's self. If a 
man had much respect for himself, would he be caught in 
such an awkward predicament, in such a place, and on 
such an occasion, and in such company ? 

7. It sets a bad example. This is self-evident. 

8. It is presenting the body a dead sacrifice to God. 

9. It is offering a vain oblation. 

10. It is offering the sacrifice of fools. 

CONSEQUENCES OF SLEEPING IN CHURCH. 

1. Those who do it lose their time and labor in coming 
to church — pity to do so much for nothing. If sleep is their 
object, thev can get that without so much trouble. 

2. They exert a bad influence nn others. Sleeping in 



4 SLEEPING IN CHURCH. 

meeting is contagious. Where one sleeps, many learn how, 
and soon catch the disorder. Thus some pews, or corners 
of the church, might appropriately be called the sleepy pews, 
or the sleepy corner. 

3. It forms or sti*engthens a bad habit. The oftener one 
permits himself to sleep in time of public worship, the more 
is he disposed to sleep. So that this habit, like every other 
bad one, strengthens by indulgence. 

4. It disheartens the minister. After he has labored 
hard during the week to prepare to give to each of his 
hearers a portion in due season, to see them have so little 
appetite for the food which he has made ready, as to fall 
asleep while he is dispensing it to them, is truly discourag- 
ing. He is ready to ask, What, can ye not watch one hour 
in a whole week ? So short a time to be together to wor- 
ship God and prepare for heaven, and that short time be 
slept away ! 

5. Sleepers disturb the devotions of others. This they 
do by their indecorous appearance, or by their loud breath- 
ing. 

6. They give others a bad impression respecting their 
religious character. 

7. They endanger their souls by insulting God, for he 
will not be mocked. 

Remark. No sleeping in eternity, and all who are 
going there should be watchful here. 



PUBLISHED BY THE AMERICAN TRACT SOCIETIT. 



]¥o. 44. 



"GIVE ME THY HEART." 



BY REV. DANIEL DANA, D. D, 

MY SON, GIVE ME THY HEART.— PROV. 03 : 26. 

Solomon, the wise and magnificent king of Israel, ar- 
rayed in royal robes, and dispensing justice from the throne, 
is an interesting object of attention. Nor does he appear 
less engaging, or less venerable, when, descending from the 
throne, and losing the monarch in the man, he exercises 
the office of a spiritual instructor and guide. Are not our 
reverence a'nd affection even increased, when we see him 
become the monitor of children and youth, and vent the ful- 
ness of a father's heart in exhorting them to be wise, and to 
be happy ? 

But behold, a greater than Solomon is here ! It is not 
merely an affectionate human parent, claiming the love and 
obedience of a dear son. Solomon speaks, not so much in 
his own name, as in the name of the King of kings — the 
glorious Jehovah. It is He, the king and venerable Fa- 
ther of the great family of man, who here addresses every 
individual of his rational human offspring, in language 
such as this : " Ye creatures of my power ; ye children of 
my family ; objects of my constant care and compassion ; 
remember your Creator, your Father, and your God. Ex- 
pand your souls to the Supreme Good. Let your best and 



2 " GIVE ME THY HEART." 

purest affections be mine. Choose me as your portion. 
Love me as your Friend. Delight in me as your happi- 
ness. Reverence my authority ; adore my wisdom ; trust 
my grace ; lean upon my arm ; resign yourselves, your 
all, to my service and disposal. And you especially, the 
younger members of my family, just rising into existence, 
give me your hearts. To your kind Parent, and your guar- 
dian God, devote the flower and prime of your affections, 
and your earliest obedience. In the fair morning of life 
choose my service as your business, and the enjoyment of 
me as your bliss." Such is the tender and gracious ex- 
hortation of the blessed God : an exhortation Avhich most 
powerfully addresses the reason, the conscience, and the 
sensibilities of every human being. 

But the present design is, to bring it home, if possible, to 
the bosoms of the young. Let us then, after stating a few 
arguments which illustrate the general obligation of giving 
the heart to God, subjoin some considerations which press the 
duty with peculiar force on youth. 

The obligations which bind every human being to give 
the heart to God, are numerous and infinitely strong. 
Among the variety of arguments which the subject presents, 
let the following receive a serious attention. 

1. The Being who requires of us all, that we give him 
our supreme affections, is in himself infinitely worthy of 
them. If power and majesty fill us with reverence ; if 
purity, justice, and truth, engage our esteem and admira- 
tion 5 if goodness and compassion attract our love ; has not 
the glorious Jehovah, who possesses all these attributes in 
perfection, the strongest possible claims that we should 
revere and adore him, that we should admire and love him, 



"GIVE ME THY HEART." 3 

with our whole heart ? And does it not betray an awful 
perversity of taste and feeling, that we should often be so 
strongly attracted by some faint shadows of excellence in 
creatures, and at the same time be so cold and dead to the 
real and transcendent loveliness of the Creator ? This 
leads us to observe, 

2. The relation in which God stands to us as our 
Creator, presents us an obvious and commanding motive to 
give him our hearts. At his command, we rose from our 
primitive nothing to existence. He has given us bodies, 
curiously and wonderfully made ; admirably furnished with 
various limbs and organs, all adapted to some important use. 
He has given us souls of still more curious and admirable 
construction ; souls, which are capable of knowing, loving, 
and enjoying their Creator ; souls, which shall survive their 
frail tenements ; yea, which shall survive the wrecks of 
time and the dissolution of nature, and run parallel, in dura- 
tion, with the everlasting God himself. 

3. The blessed God is also our most gracious Preserver 
and Benefactor ; and, on this account, he most justly claims 
our warmest and best affections. He has supported and 
protected us ever since we have been in existence. He 
constantly follows us with more than a father's tenderness 
and compassion. He feeds and clothes us ; he guides and 
guards us. He saves us from innumerable dangers, seen 
and unseen ; and when the shafts of death are constantly 
flying around us, his all-gracious hand turns them aside 
from our bosoms. Who of us can name the day, the hour, 
the moment, in which he has not been sustained by the arm 
of God, shielded by his providence, and fostered by his 
bounty 1 

His mercies are far more numerous than our moments. 



4 "GIVE ME THY HEART." 

They are greater even than our sins. For oh, what amaz- 
ing obstacles of disobedience and rebellion have been tri- 
umphed over in their display- ! And can we withhold our 
hearts from such a Preserver and Benefactor as this ? Shall 
the numberless and constantly repeated blessings, which he 
showers down upon us, leave us still unpenetrated, unmelted, 
insensible, unthankful ? Shall bur lives, spared by his pa- 
tience and comforted by his love, be filled with nothing but 
disobedience, neglect, and rebellion against him ? Bear 
witness, heaven and earth, what horrid, what unnatural in- 
gratitude is this ! But, 

4. The catalogue of mercy is not yet closed. Its 
crowning act is yet untold. Think of the glorious Jehovah 
as looking down upon a guilty and rebellious race, with the 
tenderest benevolence and pity. Think of him as not spar- 
ing his ow^N Son, his only-begotten Son, that he might 
spare, and bless, and save lost, perishing, hell-deserving sin- 
ners. Think, oh, think of the love of Jesus ! " Should all 
the love," says one, " of all the men that ever were, or shall 
be on the earth, and all the love of the angels in heaven, be 
united in one heart, it would be but a cold heart, to that 
which was pierced with a soldier's spear." Think of that 
crucified Redeemer, with all the inestimable blessings which 
his blood has purchased, as freely offered to you. Think of 
him as kindly knocking at the door of your hearts ; as ten- 
derly pleading for admission ; as presenting before you par- 
don, peace with God, and life immortal, upon the easiest 
possible terms. Yea, think of him as earnestly inviting and 
entreating you, by all his humiliations, toils, and sufferings, 
by all his tears and blood, that you would open your hearts 
to him, and be his, and be happy forever. 

Can you remain unaffected by such astonishing consider- 



"GIVE ME THY HEART." 5 

ations as these ? Do these mysteries of mercy, which fill 
angelic minds with wonder ; which resound, and will forever 
resound, through the celestial arches, awaken no lively sen- 
timents in your breasts ? Can you trifle with the conde- 
scensions of God, and with the dying agonies of Jesus ? 
While viewing his cross, do you not feel your inmost hearts 
melted with godly sorrow, and fired with humble, grateful 
love ? Are you not irresistibly constrained to yield up your 
bodies and spirits, all you have, and all you are, to your re- 
deeming God ? Then stand astonished at your own deprav- 
ity and hardness. Never, never more lay claim to grati- 
tude, to sensibility, to any of the tender or generous emotions 
of the human soul. 

5. God is the only adequate object of our affections ; and 
therefore we are under obligations to devote them entirely to 
him. How poor and sordid are all the objects and enjoy- 
ments of the World ! How incapable of satisfying the vast 
desires of an immortal mind ! Say, ye who wear away 
your lives in pursuing the wealth, the pleasures, or the dis- 
tinctions of the world, and are often flushed with the hope 
of finding happiness in these things, are you not as often 
disappointed ? Do you not find, amid them all, a void in 
your breasts, which they are wholly incompetent to fill ? 
Does not something within you continually whisper that hap- 
piness is not to be found here ? Even amid your short in- 
tervals of delusive enjoyment, are you not often haunted by 
the reflection, that you must soon bid an eternal adieu to 
these objects of your idolatry ? Does not the idea that you 
must shortly be separated from all which your hearts hold 
dear, and come into the presence of your Judge, frequently 
gnaw, like a worm, at the root of all your happiness ? 

Even the pleasures o£ friendship, which are among the 

VOL. II. 7* 



(J "GIVE ME THY HEART." 

sweetest and noblest of the present life, are in many respects 
unsatisfying. We are apt to expect in a friend a perfection 
of which human nature is, in its present state, incapable. 
Hence ensues bitter disappointment, whenever the pleasing 
illusion vanishes. Often are our just and reasonable ex- 
pectations concerning a friend cruelly defeated. We find, 
to our inexpressible mortification, that our affections have 
been fixed on an unworthy object. Or if the object of our 
attachment is all we wish, how short the period of enjoy- 
ment. Soon, perhaps in an unexpected hour, will the mes- 
senger of death, impartial and inexorable, snatch them from 
our pained bosoms, or us from theirs. O, how strongly do 
all these considerations urge us to give our hearts to that 
condescending and glorious Friend, of whom we cannot 
possibly form too high an idea ; who will never disappoint, 
but far exceed our most exalted apprehensions ; who, as 
our acquaintance with him increases, will constantly mani- 
fest new beauties of character, new tokens of kindness ; a 
Friend from whom (O, delightful thought !) we can never be 
separated ; and who, at the hour of death, will receive us 
to an intimacy unspeakably more endearing and blissful 
than we have ever known before. 

6. The heart is what God requires and will accept. His 
language to every son and daughter of the human family is 
this : " Thou shalt love the Lord thy God with all thy 
heart." This is his first, his chief, his indispensable com- 
mand. Outward homage, the mere for7n of obedience, 
however fair, cannot please the God of heaven. He re- 
quires the heart — the whole heart. He will be satisfied 
with nothing less. And he has repeatedly assured us that 
the sincere and humble homage of the heart is pleasing and 
acceptable in his sight. What an animating consideration ! 



"GIVE Me THY HEART." 7 

Will the all-glorious Jehovah, the supreme Lord of earth 
and heaven, take a gracious notice of worms of the dust ? 
Will He, whom myriads of spotless seraphs profoundly and 
unceasingly adore, condescend to look from his celestial 
throne, and invite the children of the fallen human family 
to give him their hearts ? Will he deign to assure them 
that this will be an acceptable tribute ; that he will think 
himself honored by it ; and still more, that he will gra- 
ciously reward them with a share in his kindest friendship 
and love ? The condescension is wonderful indeed ! Where, 
in the whole compass of human thought, can there be found 
considerations more calculated to operate upon every ingen- 
uous mind ? What arguments can possibly be conceived 
more powerful to persuade us, as rational beings, to give our 
hearts to God ? 

But we are to consider this great and comprehensive 
duty in its peculiar reference to the young. The tender 
appellation, "My son," which introduces the inspired pas- 
sage at the head of this address, and which occurs so often 
in the Proverbs of Solomon, clearly intimates that the writer 
had a very pai"ticular regard to youth. He was anxious 
that they, more especially, should, without a moment's de- 
lay, give their hearts to God, and enjoy the blessedness of 
religion. Doubtless he had a lively view of the snares, 
temptations, and perils, so peculiarly incident to their period 
of life, and so pressingly urging them to take shelter under 
the Almighty wing. Perhaps, too, the tenderness and sus- 
ceptibility of their age inspired a pleasing hope, that the 
counsels and exhortations which might be lost on those more 
advanced in life, might, with them, meet with attention, and 
with success, • 



8 "GIVE ME THY HEART.' 

Come, then, beloved youth, listen to an affectionate and 
inspired Monitor. Attend to the counsels of heavenly wis- 
dom, and heavenly love. Seriously ponder some of those 
numberless arguments, which invite and urge you to give 
your hearts to God. 

1. Consider, that God himself enjoins this on you, very 
particularly and expressly. He enjoins it with all the au- 
thority of a Sovereign, and all the tenderness of a Father. 
How solemn and affectionate the command, " Remember 
now thy Creator, in the days of thy youth, while the evil 
days come not, nor the years draw nigh, in which thou 
shalt say, I have no pleasure in them." "Come, ye chil- 
dren," says David, speaking in the name, and by the au- 
thority of God, " hearken unto me ; I will teach you the 
fear of the Lord." And what a melting exhortation does 
the Holy Spirit put into the mouth of the same venerable 
man, when, bowing under the weight of years, he was just 
about to resign his throne and crown ! " And tliou, Solo- 
mon, my son, know thou the God of thy father, and serve 
him with a perfect heart, and with a willing mind. If thou 
seek him, he will be found of thee ; but if thou forsake him, 
he will cast thee off for ever." Similar exhortations are 
found scattered, in great numbers, throughout the whole 
Scripture. Since, then, God has been pleased so frequently 
and expressly to enjoin it on the young to devote themselves 
to his fear and service without delay, their obligations to do 
this must be peculiar ; and peculiar their guilt, if they 
refuse. If they would not treat infinite excellence with dis- 
regard, and infinite authority with contempt, they must 
devote to their God their first years; the fresh, unwasted 
vigor of their faculties and their affections. 

8. God has frequently signified, in his word, that youth- 



" GIVE ME THY HEART." 9 

ful religion is peculiarly pleasing and acceptahle to him. " I 
love them that love me," says the divine Redeemer ; " and 
those that seek me early sliall find me." What a gracious 
notice did he take, in the days of his flesh, even of young 
children, when he said, " Suffer the little children to come 
unto me, and forbid them not, for of such is the kingdom of 
God." How kindly did he receive to his arms those little 
ones which were brought to him, and lay his hands on them, 
and bless them ! 

These, and other passages of similar aspect, show that 
the blessed God takes a peculiar pleasure in the religion 
of youth, and of children ; that he smiles, with singular 
complacency, on their early dedication to him ; and that he 
is ready to assist, with his gracious influence, their first 
serious attempts in his service. Surely, these are animating 
and inspiring thoughts. Has the glorious God condescended 
to give such a kind encouragement to the young to seek 
him without delay — to give him their hearts without reserve ? 
Their language then should be, " Thy face, Lord, will we 
seek. To thee will we unreservedly devote our hearts, 
ourselves, our all." They should earnestly implore the 
Father of mercies, that he would take entire possession of 
their hearts, form them by his grace, and fill them with his 
love. 

3. God is infinitely deserving of our earliest affection and 
obedience. Since he is a Being transcendently glorious and 
amiable, he indispensably claims our supreme, our earliest, 
and our constant regard. There is no moment of our ex- 
istence, in which we are not bound by the strongest obliga- 
tions to love him with all our hearts. Why then should the 
payment of that tribute, which is every moment due, be for 
a single moment delayed ? What can be more natural, than 



10 "GIVE ME THY HEART." 

for the child to fly to the arms of his parent, and repose on 
his bosom all his tenderest thoughts and affections ? And 
should not the offspring of the God of heaven, every moment 
watched by his care, and nourished by his bounty, devote 
to their heavenly Parent and Benefactor the fair mornmg 
of their existence — their earliest love, and earliest obedi- 
ence ? His adorable perfections, and the relations which 
they bear to him, render him infinitely worthy of this tribute. 
And every moment they withhold it, they rob the supreme 
Jehovah of his due. They practically deny that he has any 
property in them — any sovereignty over them. 

4. In youth, the affections are warm and tender. The 
mind is peculiarly susceptible of impressions ; and the 
heart is powerfully attracted to those objects which ap- 
pear sublime, beautiful, and lovely. How melancholy, that 
at this golden period it should entertain no lively sense of 
the excellence of the blessed God ; that it should feel no 
ardent desires and aspirations after the Supreme Beauty, 
and the Supreme Good ! O, my young friends ! can you be 
content to pursue the objects and enjoyments of the world 
with such a lively relish ; and yet have no warm and vig- 
orous affections to give to your God ? Can you feel your- 
selves captivated by human, fading charms ; and yet be 
insensible to the transcendent excellence of the Being of be- 
ings ? Shall the kindness of an earthly friend attract and 
rivet your gratitude ; and can you treat the bleeding love 
of Jesus with thankless indifference ? Cold and insensible 
indeed is that heart, which is a stranger to religion. It is 
lost to the best feelings, the sweetest and the noblest sensi- 
bilities, which can possess the human bosom. 

5. It is much to be feared that those who pass over the 
season of youth without religion, will be strangers to it for 



"GIVE ME THY HEART." jj 

ever. We would not limit the grace of heaven. Nor would 
we drive the aged sinner to despair. He is in the hand of 
God ; and with God, nothing is impossible. Yet the mel- 
ancholy apprehension just suggested, is but too well con- 
firmed by the ordinary course of the divine dealings with 
mankind. Indeed, it perfectly corresponds with the nature 
of the case. The period of youth is most exempt from 
worldly cares, anxieties, and engagements. It affords, of 
course, the best opportunities for giving a vigorous and un- 
distracted attention to the things of religion, and for devoting 
all the ardor and energy of the soul to the love and service 
of God. But when persons have once plunged into the 
solicitudes and employments of the world, they have ordina- 
rily little time or thought to bestow upon the one thing need- 
ful. And too often is it the case, that if it have been 
neglected till this anxious and busy period, it is neglected to 
the last. 

Besides, the longer persons have lived destitute of seri- 
ous religion, the more disagreeable and difficult it becomes 
of course. In youth, the conscience is comparatively ten- 
der, and alive to the discharge of its office. The heart is 
then more susceptible of serious impressions. And there is 
reason to believe that the monitions of the Holy Spirit are 
ordinarily more frequent and powerful. But a long contin- 
uance in sin naturally hardens the heart. It stupefies the 
conscience, and renders its reproofs and remonstrances more 
feeble, and more unfrequent. God has said, " My Spirit 
shall not always strive with man :" — an awfully alarming 
declaration ! Woe to the man, the woman, the child, from 
whom the Spirit of God, long resisted and provoked, has 
finally withdrawn ! Hence ensues, in a fearful degree, that 
hardness of heart, that blindness of mind, and insensibility 



12 "GIVE ME THY HEART." 

of conscience;^ which are but the too certain indications of 
approaching, destruction. 

6. All opportunities for attending to religion, besides the 
present, are totally uncertain. Nothing is more common 
than procrastination in this great concern ; yet nothing is 
more dangerous ; nothing more frequently fatal. That 
" convenient season " never present, yet ever in imagination 
near, has lured thousands on to their eternal ruin. The 
young are but too generally prone to expect a long life, and 
to flatter 'themselves that they will have sufficient opportu- 
nity to secure religion hereafter, though the present should 
be neglected. Vain flatteries ! Delusive expectations, 
often ! For how often has the giddy, unprepared youth 
been summoned into eternity, just as he was laying the 
deepest plans, and indulging the fondest expectations of 
worldly happiness ! O, the unutterable folly, guilt, and 
wretchedness of such a case ! Be warned, then, ye careless 
youth, who have hitherto neglected religion, and neglect it 
no longer. As you value your immortal souls, as you 
would not pluck down ruin on your heads, procrastinate no 
farther the all-important business. 

" Youth is not rich in time ; it may be poor. 
Part with it as with money ; sparing, pay 
No moment, but in purchase of its worth ; 
And what its worth, ask death-beds — they can tell." 

7. Let the infinite, indescribable blessedness of religion, 
recommend it to your immediate choice. Think what it is 
to come to God as a Friend and a Father; to receive his 
blessing ; to be admitted to a place in his family, and in his 
heart. Think what is his happiness, whose sins are par- 
doned ; whose conscience is at peace : who possesses 



" GIVE ME THY HEART." I3 

" What nothing earthly gives, or can destroy, 
The soul's calm sunshine, and tlie heart-felt joy." 

Think of that sublime communion with heaven, which is 
the privilege of every real Christian — a communion in which 
he finds, not merely a pledge, but a prelibation of immortal 
glory. Think what sources of consolation are his, who has 
Omnipotence for his guard, infinite wisdom for his guide, 
boundless mercy for his support, and the unfailing inherit- 
ance of heaven for his portion. In a word, think of that 
hour at which nature recoils, and which so often appalls the 
heart of the stoutest and most abandoned sinner ; and think 
what it is to enjoy, in that hour, a sweet peace, a holy calm 
and fortitude of soul ; perhaps a humble joy and triumph. 
Surely such, and such alone, are truly blessed. It is here 
that real happiness is found ; and not in those wretched and 
transitory objects for which the multitude sigh. And will 
you shrink from this happiness ? Will you thrust it from 
you, when offered, and mercifully pressed on your accept- 
ance ? Can you bear the thought of continuing uninter- 
ested in such blessings for a single moment ? Above all, 
can you bear to hazard for a single moment their everlast- 
ing loss ? 

8. Remember, my dear youth, that it is not your own 
happiness alone which is concerned, but the happiness of 
many around you ; perhaps of thousands and millions yet 
unborn. 

Need you be reminded of the tender anxieties of your 
parents on your behalf ? Need you be told how much, how 
very much of their comfort depends on you ? Probably 
you may be instrumental, either to impart joy to their dying 
pillow, or to bring down their gray hairs with sorrow to the 



24 "GIVE ME THY HEART." 

grave. But look into a wider sphere. Should you rise into 
life destitute of the fear of God, you will be incumbrances 
on society, and too probably its pests and corrupters. Your 
evil example may ruin others. You may be the unhappy 
instruments of leading thousands down, with yourselves, to 
the regions of endless despair. The thought is full of in- 
supportable horror. 

Think, on the other hand, how great must be your 
honor and happiness, to rise up, and be blessings to all 
around you ; ornaments to society ; pillars in the Church 
of God; instruments of preserving and perpetuating, in a 
thankless world, the name and religion of Jesus ; of diffus- 
ing the saving light of his Gospel among thousands and 
millions whom you will never see. Do not these sublime 
objects penetrate and rouse your inmost souls ? Do not your 
youthful bosoms burn with a generous ambition thus to 
approve yourselves the friends of God and man — the bene- 
factors of the present, and of future ages ? 

And now, beloved youth, suffer me to ask you one seri- 
ous, all-interesting question. Have you ever given your 
hearts Lo the blessed God ? Have you ever devoted to that 
Being, who is transcendently glorious in himself, and who 
has been to you the best of fathers and of friends, your 
tenderest and most exalted affections ? If you have not ; 
if, to this moment, you have never felt one sentiment of 
genuine love to the God who made you ; if, in refusing 
him your hearts, you have refused him every thing which 
he will accept ; if your lives, which have been so crowded 
with 'the evidences of his compassion and care, have been 
spent in a series of disobedience and rebellion against him ; 
O, how shall I address you? Must not your own hearts 
condemn you ? Must not the very thought of such unnat- 



" GIVE aiE THY HEART." 15 

ural, aggravated guilt, fill you- with horror ? Say, is not 
that Being worthy of your best affections whom all the 
angels in heaven adore — the Being who called you into 
existence, and holds you in life ; the Being from whose 
kind hand comes every blessing you have, or hope for — 
the Being who, notwithstanding all your ingratitude and 
disobedience, bears with you with astonishing patience, per- 
mits you to walk his earth, and breathe his air ? — nay, more, 
who incessantly guards you by night and day, and visits 
you every moment with numberless blessings ? — nay, more 
than this, the Being who has given his own beloved Son to 
die for rebel men ; and who, through him, offers pardon, 
peace, life, and immortal glory, to the very chief of sinners ? 
O, think how umiatural, how monstrous it is, to treat with 
disregard and neglect such a being as this ! 

Think, too, how wretched must be your condition, while 
you continue in this state of mind. Such a temper must 
pollute and poison every source of enjoyment. And how 
miserable must you be in the season of affliction, if you 
have no refuge in God — no heart to come like children, and 
pour out your sorrows at the throne of grace. And, alas ! 
what preparation have you to die ? Where, if this hateful 
disposition remains unsubdued, must you spend your eter- 
nity 1 Where, but in the company of those rebellious and 
miserable spirits in whose guilt you have participated ? 

Reflect, at the same time, on the infinite and innumera- 
ble obligations which bind you to make an immediate, an 
entire, and everlasting surrender of yourselves to the ever- 
blessed Jehovah. Stand astonished at that long-suffering 
mercy of his, which waits, even now, to receive, to bless, to 
save you for ever. Let that mercy melt your hard hearts, 
and irresistibly reclaim you from all your guilty wanderings. 



IQ " GIVE ME THY HEART." 

Return, ye prodigals, to your Father's house. His arms 
are open, his heart is open to receive you. Are you guihy ? 
He will pardon you. Are you naked ? He will clothe 
you. Are you polluted ? He will cleanse you. He will 
bless you in time ; he will sustain you in death ; and in the 
regions above, he will give you to inherit joys, large as your 
desires, and immortal as your souls. 



Among the deepest shades of night 
Can there be one who sees my way ? 

Yes ; God is like a shining light, 
That turns the darkness into day. 

When every eye around me sleeps, 
May I not sin without control ? 

No ; for a constant watch he keeps 
On every thought of every soul. 

If I could find some cave unknown. 
Where human feet have never trod, 

Yet there I could not be alone ; 
On every side tliere would be God. 

He smiles in heaven ; he frowns in hell ; 

He fills the air, tlie eartli, the sea : 
I must within his presence dwell ; 

I cannot from his anger flee. 

Yet I may flee — He shows me where ; 

Tells me to Jesus Christ to fly : 
And while he sees me weeping there. 

There 's only mercy in his eye. 



PUBLISHED BY THE AMERICAN TRACT SOCIETT. 



]¥o. 4^. 



THE 



CHRISTIAN ATOIEMENT. 



It is now more than eighteen hundred years since Jesus 
of Nazareth appeared among the Jews in the land of Judea. 
The character of this remarkable person was altogether 
singular ; such as never, since the fall of man, had been 
exhibited on earth. It was not, like that of the best of men, 
a mixture of good and evil. It was perfect innocence — un- 
spotted purity. " He was holy, harmless, undefiled, and 
separate from sinners." " He did no sin, neither was guile 
found in his mouth." His bitterest enemies — for he had 
many, who hated him without a cause — could never convict 
him of sin : — the judge, while he gave him up to the suffer- 
ings which their malice panted to inflict, pronounced him 
guiltless, and washed his hands from his blood; and the 
traitor, who sold him into their power to gratify his sordid 
avarice, hanged himself, from remorse of conscience for 
having, as he confessed, " betrayed the innocent Mood." 
Perfection of outward character indicates perfection of in- 
ward principle. 

He whose whole life was without blemish, was without 
blemish also in heart. The omniscient and holy God saw, 
in the soul of Jesus, the perfect purity of his law, without a 
spot of imperfection. 

VOL. II. Q* 



2 THE CHRISTIAN ATONEMENT. 

This remarkable person, thus perfectly innocent, was 
yet distinguished by a life of poverty, reproach, and various 
sufferings, terminating in a death, painful, ignominious, and, 
according to the Jewish law, accursed ; he appears, also, to 
have been the subject of such deep and secret agonies in his 
mind, as could not be accounted for, by either the prospect 
or the immediate pressure of any of his outward sufferings. 

That he was a sufferer, is a matter of indisputable histori- 
cal fact. But the fact is a very strange one. Do you admit 
the innocence of Jesus ? I do not mean his innocence merely 
of the crimes falsely laid to his charge by his enemies, but 
the sinless perfection of his character. If you do, how will 
you account for his sufferings ? How will you reconcile 
the idea of suffering and death with that of innocence, under 
the government of " the righteous God who loveth right- 
eousness?" There is no analogy, or parallel case with 
which to compare it. That in the ordinary course of Divine 
Providence, the good sometimes suffer, while the wicked 
prosper, is true ; but it is not enough. When we speak of 
the good, in reference to our fellow-men, we use the term 
not in an absolute, but a comparative sense. We do not 
mean the innocent, for " all have sinned, and come short 
of the glory of God ;" and when any of the human race 
suffer affliction, it is still infinitely less than their iniquities 
deserve. In short, the idea of suffering, in our notions of 
the government of a just and holy God, is inseparable from 
that of guilt. If it were not that all have sinned, none could 
suffer or die. 

The sufferings of Jesus, we must therefore presume, 
were not on his own account ; that is, for any evil in him- 
self. What, then, was their cause ? What the purpose 
they were designed to answer ? 



THE CHRISTIAN ATONEMENT. 3 

The idea of their being intended as a mere example of 
patience and fortitude, or as a simple attestation of his sin- 
cerity, will never satisfy the mind of any one who duly 
considers the confounding view of the government of God, 
which is presented in the agonies of perfect innocence, con- 
templated even apart from the dignity of the sufferer. For 
the claims, in this respect, of Jesus of Nazareth, were not 
less singular than the beauty of holiness displayed in his 
character. He called liimself the Christ, the Messiah, or 
Anointed of God. John 4 : 25, 26 ; 10 : 24, 25 ; Matt. 16 : 
16, 17, etc. While he usually took the designation of the 
Son of man, a title which itself implies a peculiar eminence 
above the sons of men in general, he yet spake of himself as 
having come down from Heaven, and being still in Heaven, 
John 3:13; as having existed before the days of Abraham, 
and that, too, in terms corresponding to those which are em- 
ployed to express the self-existence of Jehovah, John 8 : 58, 
with Exod. 3 : 14 ; as being the Son of God, by which his 
enemies understood him, and without his contradicting them, 
to make himself equal with God, John 5 : 17, 18, etc. ; as 
being one with that God whom he denominated his Father, 
which they justly interpreted as declaring himself God. 
John 10 : 30-38 ; 14 : 8-11. All that he said of himself 
besides, he confirmed by many and splendid miracles, which 
infallibly proved that his claims were not founded in pre- 
sumption, but that God was with him. John 3:2; 6 : 
36, etc. 

What, then, shall we make of all this ? The idea of 
such a person as this, suffering unto death, in the manner 
before described, must appear, when duly attended to, a 
most stupendous and overwhelming thought. Weigh it 
seriously in your mind, and then proceed to consider with 



4 THE CHRISTIAN ATONEMENT. 

me the explanation which the Scriptures give of this mys- 
terious event ; the reason there assigned for the sufferings 
and death of this wonderful person. 

Hear his own account of the matter, expressed in terms 
which are in themselves sufficiently plain, and which accord 
with the language of all the inspired writers on the same sub- 
ject. " The Son of man is come to seek and to save that 
which was lost." Luke 19 : 10. " As Moses lifted up the 
serpent in the wilderness, even so must the Son of man be 
lifted up ; that whosoever believeth in him should not perish, 
but have everlasting life." John 3 : 14, 15. " I am the liv- 
ing bread which came down from heaven. If any man eat 
of this bread, he shall live for ever. And the bread that I 
will give is my flesh, which I will give for the life of the 
world." John 6 : 51. "The Son of man came not to be 
ministered unto, but to minister, and to give his life a ransom 
for many." Matt. 20 : 28. "He took the cup, and gave 
thanks, and gave it to them, saying, Drink ye all of it ; for 
this is my blood of the new covenant, which is shed for 
many for the remission of sins." Matt. 26 : 27, 28. 

There is a perfect harmony between this language and 
that of the prophets who foretold his sufferings, and the 
apostles who proclaimed their accomplishment. " He was 
wounded fpr our transgressions, , he was bruised for our in- 
iquities ; the chastisement of our peace was upon Him, and 
with his stripes we are healed. All we like sheep have 
gone astray ; we have turned every one to his own way ; 
and the Lord hath laid on Him the iniquity of us all. Thou 
shalt make his soul an offering for sin. He bare the sin 
of many." Isa. 53 : 5, 6, 10, 12. " Messiah shall be cut off, 
but not for himself." Dan. 9 : 26. " Behold the Lamb of 
God, that taketh away the sin of the world !" John 1 : 29. 



THE CnRISTIAN ATONEMENT. 5 

Such was the language of ancient prophets, and of his im- 
mediate forerunner, John the Baptist. 

The testimony of the apostles is the same, in numberless 
passages of their writings. " Being justified freely by his 
grace, through the redemption that is in Christ Jesus: 
whom God hath set forth to be a pi'opitiation, through faith 
in his blood." Rom. 3 : 24, 25. " When we were yet 
without strength, in due time Christ died for the ungodly." 
Rom. 5: 6. "Christ died for our sins, according to the 
Scriptures." 1 Cor. 15 : 3. " He hath made Him who 
knew no sin to be sin for us, that we might be made the 
righteousness of God in him." 2 Cor. 5 : 21. "In whom 
we have redemption througli his blood, the forgiveness of 
sins, according to the riches of his grace." Col. 1 : 14; 
Eph. 1:7. " Christ also hath loved us, and hath given 
himself for us an offering and a sacrifice to God for a sweet- 
smelling savor." Eph. 5:2. " Who gave himself for us, 
that he might redeem us from all iniquity." Tit. 2 : 14. 
" Who needeth not daily, as those high priests, to offer up 
sacrifice, first for his own sins, and then for the people's ; 
for this he did once, when he offered up himself." Heb. 7 : 
27. " Now once in the end of the world hath he appeared 
to put away sin by the sacrifice of himself" Heb. 9 : 26. 
"Christ was once offered to bear the sins of many." Heb. 
9: 28. "Ye were not redeemed with corruptible things, 
as silver and gold ; but with the precious blood of Christ, 
as of a lamb without blemish and without spot." 1 Pet. 1 : 
18, 19. " Who his own self bare our sins in his own body 
on the tree." 1 Pet. 2 : 24. " Christ also hath once suffer- 
ed for sins, the just for the unjust, that he might bring us 
unto God." 1 Pet. 3:18. " The blood of Jesus Christ his 
Son cleanseth us from all sin." 1 John, 1:7. " He is the 



Q THE CHRISTIAN ATONEMENT. 

propitiation for our sins, and not for ours only, but also for 
the sins of the whole world." 1 John, 2:2. " Unto Him 
that loved us, and washed us from our sins in his own blood." 
Rev. 1:5. " Thou wast slain, and hast redeemed us to 
God by thy blood." Rev. 5 : 9. 

In such expressions as these, which run through the 
whole New Testament, and especially in the frequent refer- 
ences made to the ancient sacrifices, the idea of substitution, 
atonement, propitiation, is plainly and decidedly held forth, 
as affording the reason of the sufferings and death of Jesus 
Christ. The utmost stretch of human ingenuity cannot 
frame a consistent interpretation of these and many other 
similar passages of Scripture, without admitting that the 
death of Christ was a true and proper sacrifice for sin — that 
his blood was the blood of atonement. 

What, then, do you ask, is the meaning of atonement ? 
The question is one of great importance. Let the follow, 
ing considerations respecting it be attended to with due 
solemnity of mind. 

The very word atonement conveys some idea of its na- 
ture. It signifies properly the being at one, in a state of 
concord, friendship, or agreement ; or the bringing into this 
state of agreement, the effecting of this union ; and hence, 
by an easy and natural figure, the means by which such 
union is effected. It implies, then, the idea of a previous 
state of separation, of distance, and, in some respect or other, 
of hostility between two parties. In the transcendently 
important instance of atonement now under consideration, 
these parties are, the everlasting God, and his creature, 
man. Of such parties, the former must necessarily be right, 
and the latter wrong. The offence cannot be mutual. It 
must be all on one side. The undivided guilt must lie with 



THE CHRISTIAN ATONEMEIVT. 7 

« 

the creature. It is the sin of man that has separated be- 
tween him and his Maker, deprived him of the approbation 
and complacent love of the holy God, and laid him under a 
righteous sentence of condemnation and wrath. 

This being the state of all, the race being depraved and 
guilty in its origin, and all having sinned and come short 
of the glory of God ; the offending creature cannot, without 
the most flagrant presumption and impiety, come forwai'd to 
treat for life with his justly offended Creator. In this mat- 
ter, the sinner can have nothing to say. It is his to tremble 
and submit. If there is any way of escape, any means of 
deliverance, any ground of pardon and acquittal, that way, 
those means, this ground, must be appointed by the Sover- 
eign whose authority he has violated, by the Judge whose 
holy law has sentenced him to death ; and such appointment 
the offended and dishonored Sovereign is, in no respect, 
bound to make : if it is made, it must be the effect of infinite 
and free mercy. 

The atoneinent revealed in the Gospel, as having been 
made by the sacrifice of the Son of God, is an appointment 
answering perfectly to this description. It is the result of 
pure grace, of mere mercy, in behalf of creatures, guilty, 
unworthy, and, but for such interposition, irremediably lost. 

The atonement being appointed by God himself, neces- 
sarily leads us to view it as the effect, not the cause of his 
love to sinners. It is of essential consequence that this 
remark should be kept in mind. When we speak of the 
death of Christ as an atonement, or as rendering the Divine 
Being j^ropitious to sinners, we should beware of supposing 
that any thing is meant by these expressions, like the pro- 
duction of a change in the Divine nature or character, as 
if the blessed God needed a motive to pity, an inducement 



Q THE CHRISTIAN ATONEMENT. 

to be merciful, a price for love and grace. Far from our 
minds be such a thought ! Jehovah is eternally, immutably, 
infinitely compassionate and merciful. To suppose an 
alteration produced by the mediation of Christ, from pre- 
vious vindictive cruelty to compassionate kindness, is un- 
scriptural and absurd. But the case stands thus : While 
God is infinite in love, he is infinite also in holiness, justice, 
and truth. His character is infinite goodness, perfect ex- 
cellence. Every part of his conduct is the result of this 
infinite goodness, harmonizing in all its parts ; his blessed 
nature being one and immutable. When he executes the 
demands of justice, he does not violate the claims of mercy ; 
when he extends mercy, he can do it no otherwise than in 
consistency with the glory of justice. 

Now, as a righteous Governor, Jehovah is displeased 
with the violation of his authority ; while, from the infinite 
benignity of his nature, he is at the same time inclined to 
forgiveness. The grand question, then, comes to be — How 
may such forgiveness be extended to the guilty, so as to 
satisfy the claims of infinite justice, and thus to preserve, in 
its full dignity, the character of the Governor, with the 
rights of his government, and the sanctions of his law ? It 
is obvious, that the rendering God, in this view, propitious, 
refers not to the production of love,, but to the mode of its 
expression. How love may be expressed in such a way as 
that, in the very expression of it, holiness and justice shall 
be also and equally conspicuous. 

When God is said to be displeased with any of his crea- 
tures, he regards them, not as creatures, but as sinners. 
He has no pleasure in the death of him that dieth ; but he 
necessarily hates sin ; and the punishment of it is required 
both by the glory of his righteousness, and by the general 



THE CHRISTIAN ATONEMENT. 9 

good, which sin tends to ruin. It is in this view that God 
is said to be " angry with the wicked every day," Psalm 
7: 11 ; "to have his face set against them that do evil," 
Psalm 34 : 16 ; " to hate all the workers of iniquity," Psalm 
5:5; " to reveal his wrath from heaven against all ungod- 
liness and unrighteousness of men," Rom. 1 : 18, etc. And 
when God forgives, he is spoken of as " turning from the 
fierceness of his anger, and taking away all his wrath," 
Psalm 85 : 3 ; " having his anger turned away," Isa. 1*2 : 1 ; 
" not retaining his anger for ever, because he delighteth in 
mercy," Mic. 7 : 18 ; pacified towards the objects of his 
forgiveness, for all that they have done. Ezek. 16 : 63, etc. 
This is propitiation, or atonement : and the Scriptures 
universally declare that it is in Christ Jesus, on account of 
his humiliation, obedience, sufferings, and death, that Jeho- 
vah is thus propitious or well-pleased ; because this work 
of Christ, containing a full display of his holiness, justice, 
and truth, in connection with his mercy, renders the exercise 
of this last perfection towards guilty creatures, in their par- 
don and acceptance, consistent with the eternal glory of all 
the former. 

The strict letter of the divine law requires the personal 
punishment of the offender. " The soul that sinneth, it 
shall die." Ezek. 18 : 4, 20. "Cursed is every one that 
continueth not in all things written in the book of the law 
to do them." Gal. 3 : 10. The law, then, pronounces 
sentence of death on the offender, while it makes no pro- 
vision, as in the very nature of the thing, indeed, it could 
not, for a remedy ; gives no hint of the possibility of his 
escaping the punishment which is due to him as a trans- 
gressor. The glorious sjnrit of the law, however, is as 
essentially preserved, the great end of retributive justice as 



10 THE CHRISTIAN ATONEMENT. 

fully answered, and the authority and honor of the divine 
government as completely secured, by the infliction of the 
righteous penalty in the person of a substitute, of sufficient 
dignity, voluntary in the undertaking, and publicly acknow- 
ledged in this character by the offended Sovereign, as if it 
were inflicted on the guilty criminals themselves. 

Nay, when we contemplate, as in the case before us, the 
dignity of the Sufferer as mjinite, these ends appear an- 
swered, not merely as fully, but in a degree even infinitely 
greater. In the sufferings and death of the divine Jesus, 
the truth of God, in fulfilling his threatenings against sin, 
and his justice in executing its righteous punishment, are 
manifested, in a way unspeakably more impressive and 
affecting than if vengeance had fallen, to its full extent, on 
the miserable transgressors themselves, who, as the effect 
of his death, by believing on him, escape perdition, and 
obtain everlasting life. It is thus, then, that we see God 
just in justifying the ungodly : clearing the sinner, but not 
his guilt ; blessing him with pardon and life, yet " taking 
vengeance of his inventions ;" freely, fully, and eternally 
forgiving, yet in suclr a way, on such a ground, that the act 
of forgiveness itself declares the sin which he pardons to be 
" the abominable thing which he hates :" — in a word, as 
occupying that unspeakably sublime, and, to us sinners, 
inexpressibly interesting character, " The just God and the 
Saviour." 

Consistent with these observations, is the particular view 
given by the apostle Paul, in the third chapter of the Epis- 
tle to the Romans, respecting the great design of the atone- 
menlj'or propitiatory sacrifice of Christ: "whom God hath^ 
set forth a propitiation, through faith in his blood, to declare 
his righteousness for the remission of sins that are past, 



THE CHRISTIAN ATONEMENT. H 

through the forbearance of God ; to declare at this time his 
righteousness ; that he might be just, and the justifier of him 
who bclieveth in Jesus." Rorn. 3 : 25, 26. Obsei've the 
expression. . Christ was set forth as a propitiation, to declare 
God's righteousness, that he might be just in justifying the 
believer in Jesus. It is intimated, that all the sins which 
had been forgiven in the ages preceding the fulness of time, 
were remitted with a prospective reference to what was then 
to be done ; to the atonement which was then to be made. 
The righteousness of God, in such forbearance and forgive- 
ness, was at that time declared ; the ground on which it had 
all along been extended to sinners being then fully exhib- 
ited : and the same is the ground on which he is still just in 
justifying the ungodly. 

But how, are you ready to ask, is it consistent with di- 
vine justice, that the innocent should be made to suffer for 
the guilty ? If, by the innocent being made to suffer for the 
guilty, you mean that the substitute is involuntary, having 
no power to choose, but enduring, against his will, suffer- 
ings arbitrarily inflicted ; I answer, that the case, with 
regard to the great atonement spoken of, is far otherwise. 
The Son of God was a voluntary Surety, a willing Sufferer ; 
his nature being such, indeed, that no suffering could possi- 
bly be inflicted upon him by the will of another, apart from 
his own free choice. " Though he was in the form of God, 
and thought it not robbery to be equal with God, he made 
himself of no reputation, and took upon him the form of a 
servant, and was made in the likeness of men : and being 
found in fashion as a man, he humbled himself, and became 
obedient unto death, even the death of the cross." Phil. 
2 : 6-8. He is represented as saying, " Lo, I come : I de- 
light to do thy will, O my God ;" which loill was the "offer. 



J2 THE CHRISTIAN ATONEMENT. 

ing of his body once for all," as a sacrifice for sin. Heb. 
10 : 7, 10, with Psalm 40 : 7, 8. " I am the good Shep- 
herd : the good Shepherd giveth his life for the sheep. J 
lay down my life for the sheep : no man taketh it from me, 
but I lay it down of myself." John 10 : 11, 15, 18. 

Consider, farther, that if an atonement was to be made 
at all, it could be made by no other than a being uniting 
perfect innocence to this sovereign power over his own life. 
The slightest degree of guilt would have more than disquali- 
fied him who was chargeable with it, for atoning for the sins 
of others ; it would have rendered an atonement necessary 
for himself. Do you admit the innocence, the sinless per- 
fection of the character of Jesus ? If you do, before you 
ask, Is it consistent with justice that the innocent should suf- 
fer ybr the guilty? answer the question. Is it consistent with 
justice that the innocent should suffer at all? There is no 
disputing against matters of fact. Here is the innocent suf- 
fering : and unless it isybr the guilty, in the way of voluntary 
substitution, how is the strange fact to be accounted for ? 
Some suflicient purpose it must have been intended to an- 
swer : and what purpose can be imagined more worthy of 
the God of unbounded goodness and unspotted purity, than 
the salvation of guilty creatures in a way that should glorify 
to the uttermost both these parts of his character ? 

Taking the matter, then, in this light, think, my fellow- 
sinner, what a view is here exhibited of the love and mercy 
of the blessed God ! The Scriptures dwell much on this. 
" Scarcely for a righteous may will one die ; yet peradven- 
■ ture for a good man some would even dare to die. But God 
commendeth his love towards us, in that while we were yet 
sinners, Christ died for us." Rom. 5 : 7, 8. " Herein is love, ' 
not that we loved God, but that he loved us, and sent his Son 



THE CHRISTIAN ATONEMENT. 13 

to be the propitiation for our sins." 1 John, 4 : 10. What 
a heart must that be — and yet such is the heart of every one 
of us by nature — how " desperately wicked," how impen- 
etrable to eveiy holy and generous sentiment of affection and 
gratitude, that is capable of rejecting the offers of this as- 
tonishing mercy of the God of heaven ! Lay to heart, I 
pray you, that pointed question, " How shall we escape, if 
we neglect so great salvation ?" Heb. 2:3. A question 
which strongly intimates, not only that to escape is in this 
case impossible, but also that to expect to escape is beyond 
measure unreasonable. 

The evil of sin is here set before you in a most affecting 
and impressive light ; and the utter impossibility of its pass- 
ing unpunished under the government of the righteous God, 
is ascertained beyond the possibility of a doubt. Remem- 
ber, then, that you are guilty, and that with this sin-aveng- 
ing God you have to do. Remember, that if He should 
mark iniquity, you could not stand ; for, having sinned, you 
are condemned already by the sentence of his righteous law. 
By no exertions of yours, by no attempts which you may 
make to serve and please God, while you believe not on 
Christ, is it in your power to mend the matter. To try by 
any such means to 7iiake your peace with God, is a vain and 
fruitless task ; and one, too, that is highly presumptuous and 
dishonoring to God, because it implies that he who is infi- 
nitely holy can be satisfied with the works of a sinful and 
polluted creature. Renounce this idle hope. It can never 
stand. 

" Christ is our peace." The work on which our peace 
with God must rest, is that to which I have been directing 
your attention, the perfect obedience and atonement of the 
Son of God ; a work finished by him, so long ago as when 

VOL. II. 9* 



24 THE CHRISTIAN ATONEMENT. \ 

he bowed his head and gave up the ghost on Calvary ; a 
work, therefore, in which no sinner ever had, or ever can 
have, any part, either of the performance or of the honor. 
This is the work in which Jehovah is well-pleased ; and on 
account of which he freely bestows on the chief of sinners 
all the blessings of eternal life. Here rests for ever the de- 
light of the eternal God : here the infinite fulness of his mer- 
cy is treasured up. Deceive not yourselves with the expec- 
tation that this mercy can be found anywhere else j or that 
God will ever, even to eternity, bless a guilty creature with 
his favor, except in Christ Jesus his beloved Son. 

But while mercy is to be found nowhere else, here it is 
set before you free in its exercise, and boundless in its ex- 
tent. " The wages of sin is death : but the gift of God is 
eternal life, through Jesus Christ our Lord." My object is 
not to lead you to despair of mercy, but only to despair of 
it where it cannot be found ; by excluding your hope from 
the law, or from any view you can take of your own char- 
acter, to shut you up, by a blessed necessity, to the free 
grace of God, revealed in the Gospel of his Son. 

As sinners we are lost, and by the law our case is des- 
perate. If we knew no more, this would be a dreadful 
truth indeed. But why refuse to admit the worst respecting 
our state, when there is an all-sufficient remedy ? Why 
cling for hope to the law, whose voice to every transgressor 
is nothing but cursing and condemnation, when we may 
have "good hope, through grace?" Why be reluctant to 
confess ourselves justly condemned, when a free and full 
pardon is offered to us of all our sins ? Why vainly deny 
our helplessness, and inability to do any thing to commend 
ourselves to God, when Christ, we are assured, died for such 
as are withoui strength? 



THE CHRISTIAN ATONEMENT; 15 

Alas ! sin has made us proud ; even that which ought 
to cover us with shame, and seal our lips in speechless self- 
abhorrence, has made us proud and high-minded ; and this 
pride it is, that makes us loth to own ourselves so com- 
pletely undone and destitute, as to be dependent on mere 
mercy. May God, in infinite compassion, subdue this pride 
in your soul, and make you willing to be a debtor for your 
salvation to mercy alone, to receive it as his gift, without 
money and without price ! 

In no other way will God bestow it ; but in this way, he 
is ready to confer it on the chief of sinners, for the sake of 
his Son. To him he has given testimony ; having, by his 
resurrection from the dead, declared himself satisfied with 
the work of salvation which he had finished ; pronounced 
his righteousness perfect, his atonement all-sufticient ; and 
having revealed this record concerning his Son, it is his 
sovereign appointment that " he who belie veth shall be 
saved." No one can conceive it to be right, that the 
efficacy of the blood of Christ should extend to those who 
despise it. But he who believes in the blood of Jesus, as 
the blood of an all-sufficient atoning sacrifice, and seeks 
forgiveness and life, solely on the footing of the merits of 
this atonement, as a guilty, and otherwise ruined and hope- 
less sinner, shall in no wise be cast out. " We are ambas- 
sadors for Christ," says one of his apostles, " as though God 
did beseech you by us : we pray you in Christ's stead, be ye 
reconciled to God ; for he hath made him who knew no sin 
to be sin for us, that we might be made the righteousness 
of God in him." 2 Cor. 5 : 20, 21. 

If this atonement be thus the ground of your hope, let 
me conclude, by reminding you, that your obligations to 
divine mercy will necessarily excite you, as " not your own, 



IQ THE CHRISTIAN ATONEMENT. 

but bought with a price," to " glorify God in your body and 
in your spirit, which are God's," 1 Cor, 6 : 20 ; to " live 
to Him who died for you and rose again." 2 Cor. 5 : 1.5. 
" If the blood of Christ, who through the eternal Spirit 
offered himself without spot unto God, has purged your 
conscience from dead works," you will " serve the living 
God." Heb. 9 : 14. You will love what he loves, and 
hate what he hates ; shun with vigilance whatever he con- 
demns, and pursue with ardor whatever he approves. You 
will delight in communion with him. A present sense of 
his favor, with the hope of perfect freedom from sin, and of 
the full and everlasting enjoyment of the divine image and 
the divine love, will be the grand solace of your cares, and 
the source of your chief joys. 

Depend upon it, you have no interest in Jesus as a Sav- 
iour, if you are not subject to him as Lord. You have no 
true and solid hope of being with him and like him hereafter, 
if you are not now, under the influence of this hope, " puri- 
fying yourself, even as he is pure." 1 John, 3: 3. "He 
gave himself for sinners, that he might redeem them from 
all iniquity, and purify unto himself a peculiar people, zeal- 
ous of good works." Tit. 2 : 14. " This, then, is the mes- 
sage which we have heard of him, and declare unto you, 
that God is light, and in him is no darkness at all. If we 
say that we have fellowship with him, and walk in darkness, 
we lie, and do not the truth : but if we walk in the light, as 
he is in the light, we haTe fellowship one with another, and 
the blood of Jesus Christ, his Son, cleanseth us from all sin." 
1 John, 1 : 5-7. 



PUBLISHED BT THE AMERICAN TRACT SOCIETY. 



i¥o. 46. 



SUBJECTS FOR CONSIDERATION. 



EXTRACTED FROM REYNOLDS'S COMPASSIONATE ADDRESS. 



1. Consider yourselves. What! know you not your- 
selves ? Are you so intent upon things without, that you can 
never look within ? Do you not see a great variety of crea- 
tures lower than you, and made for your use ? What else are 
the birds of the air, the beasts of the field, and the fishes of 
the sea 1 Are you not much better than they ? Are you 
not furnished with greater excellencies and powers ? And 
who made you to differ ? Who gave you knowledge, and 
judgment, and conscience ? Who put the sheep and oxen, 
and other cattle, in subjection to you ? Was it not some 
great Creator and Disposer of all things ? Was it not some 
great Lord that is good to man, and prepared him a well- 
furnished world to dwell in ? Who made these cu,rious 
bodies 1 the head to govern and guide the movements of the 
members ; the stomach to receive the food, and convert it 
into nourishment ; the lungs to breathe ; and the heart to 
admit the blood and pour it out again into all the members 
and limbs ? How wonderfully are you made ! Who form- 
ed this soul that gives life and motion to the body ; that 
knows, judges, and remembers ; that is capable of noble 
services, and of great joys and miseries ? O, foolish and 
unthankful men ! that forget themselves, and their Creator. 
Alas, how insensible have you been all this while ! How 
have you lost your thoughts, and minds, and souls, amidst 
the cares, and vices, and noise of the world ! How dead 
and lost have you been to your Maker, and to all the love 
and service that you owe him ! 

2. Consider God. How great and glorious he is that 



2 SUBJECTS FOR CONSIDERATION. 

made you, and ordained all these things ! He is indeed the 
high and lofty One that inhabits eternity : so vast is he, 
that the heaven of heavens cannot contain him : so glorious, 
that the purest, brightest angels cover their faces before 
him ! Look up to the heavens, and consider the wisdom 
and power that shine there ! Behold the firmament which 
hangs over our heads ! This glorious sun that shines by 
day ; these thousands of stars that adorn the heavens at 
night ! Look around upon the earth ; what riches and 
stores are there ! Grass and herbs for the cattle ; birds and 
cattle for men ; seas and rivers to water the earth ! " O, 
that men would praise the Lord for his goodness, and for 
his Wonderful works to the children of men !" How sad 
it is, that your hearts are turned away from God ! That 
you have no more delight in him, or desire after him ! 
How sad it is, that you should live so estranged from the 
God who alone can make this world a comfort to you, and 
prepare you therein for the enjoyment of a better ! 

3. Consider the Divine Law. Has God made you rea- 
sonable creatures, and do you think he has given no laws 
for your direction ? Does he not justly expect honor and 
worship from you, and has he not taught you how to wor- 
ship him 1 Do you not find the commands of God in your 
Bible ? Yet when did you learn or study the law of God ? 
When did you think of the things that are commanded and 
forbidden there ? When did you find that God's law is ex- 
ceeding broad ? that it reaches the thoughts, and judges 
the secrets of the heart 1 Alas, how little have you loved 
your duty ! Do you think God has forgotten his laws as 
much as you have ; and that he will never call you to an 
account for your ignorance, stubbornness, and disobedience ? 
Surely the Judge of all the earth will maintain his law, and 
will do right. What ! will you bid defiance to the Majesty 
of Heaven ? Will you scorn his wisdom, and goodness, 
and power 1 What ! will you trample upon his mercy, 
and patience, and love ? Will you dare his vengeance, and 



SUBJECTS FOR CONSIDERATION. 3 

provoke him to his face ? Poor souls ! think what you are 
doing. Do you think God does not hate sin, and that he 
will not be avenged on all the workers of iniquity ? How 
much guilt is there in one sin ! And how much more in a 
whole life of sin ! • And how much more if you live and die 
without repentance ! 

4. Consider the office of Conscience. It will make you, 
some time or other, consider ', it will not always be silenced. 
Have you no conscience 1 Would you have the world to 
know you have none ? Have you no inward shame for any 
thing you say or do 1 Can you live without conscience ? 
Have you no fear of God ; no reflection on yourselves ; no 
regard to the law of God ? Can you contentedly commit 
adultery and whoredom, or cheat, or steal, or break the 
Sabbath, or swear, or get drunk, or fall into a passion ? 
What hearts have you ! how unfit to live among mankind ! 
Does conscience never accuse you ? If you have no con- 
science, how much worse are you than the brutes ! and 
that because you are likely to do much more mischief. If 
you have a conscience, what is its language 1 Does it not 
tell you that you have souls to be saved, and work to be 
done, for eternity ? Does it not tell you that death is coming, 
and that you are unready, and know not what will become 
of you for ever ? Did you never feel the pangs of a guilty 
conscience ? If you ever did, consider how enraged it would 
be, if God should open conscience more, and set your sins 
in order before your eyes, and make you feel the weight of 
them ! What a troubled conscience would you then have ! 
It would give you no rest day nor night ; it would be a 
constant torture to you, and as a worm that never dies ! 
Oh, stand in awe of your conscience ! See that it be recon- 
ciled to God, and cleansed from dead works, that you may 
truly sei've the living God. 

5. Consider the World you inhabit. It is a sinful world, 
continually breaking God's laws ; the fear and love of God, 
aims and designs for God, are rarely to be found : ungodli- 



4 SUBJECTS FOR CONSIDERATION. 

ness everywhere reigns. Can we wonder, then, that God 
is angry with such a world as this, and that he sends woes 
and plagues ? We find some complain of poverty and wants ; 
some of sickness and pains ; others of shame and reproaches ; 
some are wronged and oppressed ; almost all have their cross- 
es, disappointments, and vexations, in one kind or other ; and 
death at last infallibly comes and cuts down all. And should 
we be fond of such a world as this ? A failing, withering 
world ; a vain, vexatious, dying world ! Will you not seek 
a better world than this ? Will you sell your souls for this ? 
What shall it profit you to gain such a world as this, and 
then lose your own souls, and perish for ever ? Oh, what 
need have you to be saved from this present evil world, and 
to set your hearts and hopes upon a better ! 

6. Consider the nature of the Christian Religion. It is 
the way of serving and pleasing God, which is established 
in and by Jesus Christ, and which is taught us in the New 
Testament. Do you take care to learn your religion from 
thence ? Or have you no religion ? If you have none, are 
you not hypocrites ? for do you not profess some religion or 
other ? If you have no religion, sure you have no con- 
science ; and, if no conscience, what are you ? If you 
have any religion, where is it ? From whence do you learn 
it ? From the customs and commands of men ? From your 
parents and education ? Alas, what are customs 1 Always 
good ? Is education always agreeable to the word of Christ ? 
Do you pretend to be Christians, and yet not know what 
Christianity is, and what it means ? Are you strangers to 
the religion you pretend to, and by which you hope to be 
saved ? Do you think that a religion you do not understand 
will do you any good ; or that it is enough to have the name 
of religion, when you have none of the power and practice ? 
How easily do poor sinners delude their own souls, and 
cheat them into eternal darkness ! 

7. Consider the Bible. The book that God has sent you, 
to teach you the way to heaven, and happiness, and himself; 



SUBJECTS FOR CONSIDERATION. 5 

the book that is to make you good and wise ; yea, wise to 
salvation ; the book that contains the law of God and Gospel 
of Christ : the law is expressive of your obligation ; the Gos- 
pel is the way in which you are to be pardoned, and saved, 
and accepted with God. There you are told what God has 
done in the world ; how he had dealt with man when he had 
made him good and happy ; what he designed by sending 
his Son, and what the Son of God has done to redeem and 
recover lost sinners to- God. There you learn how holy 
men have walked with God, and have been blessed by him ; 
and how evil men have offended him, and have been pun- 
ished. There you are taught how to believe and repent, 
and overcome the world, and be eternally happy. O, bless- 
ed book ! how is it slighted and despised ! O, wicked world ! 
that will not value, and study, and learn the book of God, 
the word of truth, and word of salvation ! Oh, the patienc9 
of God, that so bears with the world which disregards and 
forsakes his law and covenant, his will and grace, discover- 
ed to perishing mankind ! 

8. Consider the Lord Jesus Christ. How often do you 
speak of him ; yet how little do you know him ! What, 
know you not Christ ? Is he the head and Author of your 
religion, and yet you know him not ? Are you called by his 
name, called Christians, and yet know not who Jesus Christ 
is ? What do you tliink of him ? What are his excellen- 
cies ? or has he none in your eyes ? What do you think 
of his person, his offices, work, and design ? What do you 
think of his taking our nature, and coming into our world ? 
What do you know of his life and death, of his miracles, 
and righteousness, and Spirit ! What do you know of his 
dying for our sins, and for our redemption ; of his rising 
from the dead, and going up into heaven, and sending down 
his Holy Spirit ? What do you know of his reigning and 
interceding in heaven, and of his designing to come again to 
judge the whole world ? O, blind neglecters of your own 
souls, that will not know and remember him that came to 

VOL. IT. 10 



Q SUBJECTS FOR CONSIDERATION. 

redeem and save mankind ! How will you look him in the 
face when he comes again? He now stands before you, 
calling, inviting, encouraging you to come to him. He says, 
" Why will you not have compassion on your own souls ? 
Can your hearts endure, or can your hands be strong, in the 
day of wrath that is approaching ? It is but a little while 
before your hopes and presumptions Avill forsake you, and 
leave you eternally iniserable ; look unto me, and be ye 
saved ; come unto me, and I will ease you of your sins and 
sorrows, tears and burdens, and give rest to your souls ; 
come, I entreat you, delay not, put me off no longer, eternity 
is at the door." 

9. Consider what Repentance and Conversion are. It 
may be you have often heard the name, but little know the 
thing : do you know what it is to be new-born, or born from 
above ? to have a heart and mind renewed by the Spirit of 
God ? Know you not that you have need that a great change 
should be made upon your hearts and consciences, before 
you can be fit to enter into heaven ? Do you not know what 
repentance is : that it is a turning with your whole heart 
from sin to God ? See you not that you must be entirely 
altered in temper and spirit, before you can love God and 
Christ with all your mind and strength ? Do you not per- 
ceive how vain and foolish, how carnal and worldly, and 
corrupt you are ? Do you not see that you have need to be 
new creatures : to have new hearts, new spirits, new affec- 
tions ; that you may be such as the word of God requires, 
and such as may be prepared for death, and appearing be- 
fore God 1 How long will you continue in your sins ; in 
the love and practise of sin ? How long will you live ene- 
mies to God, without conversion, or turning to the living 
God ? Turn ye ! turn ye ! Why icill ye die ? 

10. Consider Death. It is coming : it will be well if it 
does not seize you before you have duly thought of it. Will 
it not come and divide your soul from the body ? Will it 
not com.e and cut down the body, and lav it in the cold earth ? 



SUBJECTS FOR CONSIDERATION. 7 

O, deluded sinners ! Who has bewitched you, that you 
should not prepare for a messenger that is coming to carry 
you shortly into another world ? How would I weep for 
dying mortals, that will not think whither they are going. 
O, wicked, tempting world ! that will not suffer men to look 
and prepare for death. O, cruel sin and flesh ! that lull 
souls asleep, till they are landed in endless darkness and 
despair. Dear friends, awake ; rouse up sense and reason, 
and bethink you where you will be in a little while. How 
many funerals do we see, and how many mourners go about 
the streets ! In how few days must your faces be changed, 
your eyes and lips be closed, this warm and active body 
stretched out as a cold, dead corpse, confined in a coffin, and 
laid in a dark grave out of sight ! And will you then be 
proud, and vain, and gay, and worldly, as you are now ? 
Dear brethren, think of death, and make all wise and holy 
preparation for it. 

11. Consider the Day of Judgment ! That awful day, 
when all mankind must be doomed to their eternal state and 
abode. O, blessed day ! The most blessed that ever came, 
to some ; the most doleful that ever was, to others. Who 
can tell the sorrows or joys of that day ? A day, which, 
one would think, should continually keep the world in awe. 
How will ye, guilty sinners, look the Judge in the face ! 
What will ye do, when the archangel's voice and trumpet 
shall open your graves, and startle you there, and draw you 
forth to appear before all the world ? How will ye be able 
to behold all that company ? How will your consciences 
then bear you out ? How will you endure to have your 
names called over, your accounts demanded, your talents 
of time, and holy means, and mercies, reckoned for ? What 
account can you give of what you have been doing in the 
body, ever since you were born ? How will you bear the 
Judge's voice, and the eternal sentence he will pronounce, 
O ye that forget that day ; ye that will not remember that 
the Lord is coming to judge the world in righteousness ? 



8 SUBJECTS FOR CONSIDERATION. 

12. Consider what Hell is f Consider it, that you may 
not go thither. O, what tongue can tell, or heart conceive 
the sharpness, and severity, and length of its torments ? 
There is. the abode of sinful angels and impenitent men. 
And how great is the power of God's wrath, and the weight 
of his fury ! How dreadful must his justice and indigna- 
tion be ! The worm is there that will never die : the fire 
is there that will never be quenched : there are weeping 
and wailing, and gnashing of teeth : there pains and stings 
of conscience : there horror, confusion, and despair I Lord, 
ever save us from that place of torment. Sit down, poor 
mortals, and think, what if you should be in hell before this 
month is ended ? And why not you as well as many others 
already ? What do you more than they ? How little care 
do you take to prevent damnation ? Awake, all you that 
have souls to be saved ! Beware of running into the woes 
and flames of hell. 

13. Consider what Heaven is! But who can tell the 
joys and pleasures that are there ! O, that you were willing 
to go and see, and taste them : you will find at last, that it 
was well worth all your pains and care. There are all the 
springs of life, and peace, and bliss ; there dwells the eter- 
nal God, in whose presence is fulness of joy for evermore : 
there dwells the Lord Jesus, who will fill you with happi- 
ness by the light of his countenance : there dwell the happy 
angels, and there the holy souls that are gone from the 
world, who are now made perfect, and will make you joyful. 
If all this affects you not ; if heaven and its inhabitants are 
despised ; if your own interests are thus cruelly slighted ; 
alas, what will you do ? Yet, once more, be entreated to 
think a little on these things ! Are they not things fit and 
worthy to be thought of ? Will not the meditation of them 
do you good? Will it not tend to make you better and 
wiser ; more fit for death and a better world ? The Lord 
help you to understand and seek the things that make for 
your eternal peace, before it be too late. 



IVo. 47. 

TO THE AFFLICTED. 



It is natural for you to desire the removal of that which 
troubles you, and for this purpose to use all suitable means. 
Happy will you be if you are equally concerned to improve 
the season of affliction, so as to be the better for it ever after- 
wards. Be entreated, then, to attend to some serious inquiries, 
and thus obey the divine word : " In the day of adversity, 
consider." Eccl. 7 : 14. 

1 . Has this affliction led you to proper thoughts of shi ? 
Men in general think lightly of it, and especially in a state 
of outward ease and prosperity ; but when they feel the 
punishment of sin, in the disorders of their frame, and in dis- 
tressing losses, then their thoughts become serious and sad. 
Jeshurun, that is, the people of Israel, prospered, and for- 
sook God ; they were brought low, and then they sought 
after him. Thus, it may be, you are afflicted, that you 
may be effectually taught that it is an evil and bitter thing 
to depart from a holy God. 

2. "Have I inquired" — we recommend you to say — 
" into the special cause of this particular affliction ? Was I 
not a stranger to God and to his grace, and was not this trial 
intended to bring me to the knowledge of himself? Have I 
concurred in this gracious design, or have I not rather op- 
posed it ? Have I been a backslider, and has the Lord used 
these painful means to restore me ? O, let me then adore 
his goodness, that he hath not in anger said, ' Let him 
alone — he loved idols — after idols let him go.' Is the Lord 
preparing me for any great exertions in his service ? Is he 
preparing me for a wider field of usefulness ?" Those that 
are remarkably tried and tempted, are often thus prepared 
to assist and comfort others. The Lord gives them the 
tongue of the learned, that they may be able to speak a 
word in season. 

3. Has this affliction humbled you, by affecting you with 

VOL. IL. W' 



2 TO THE AFFLICTED. 

a sense of your own depravity in particular ? In a time of 
temporal ease, plenty, and comfort, we are prone to think all 
is well, and to put far from us the work of self-examination. 
Providence hedges up our path, and smites us with the rod : 
we then reflect on our ways ; and if we view them as we 
ought, the sight humbles us ; and we know that humility 
leads to honor. 

4. Has this affliction endeared to you the Saviour, our 
Lord Jesus Christ? His glory is infinite. He is the chief 
of ten thousand, and altogether lovely. For our sake, he 
once became a man of sorrow and acquainted with grief. 
All the angels worship him. The prophets and apostles 
celebrate his glories in the highest strains of devotion and 
gratitude. But nothing leads men to prize him like an 
experimental acquaintance with their need of him. A view 
of the enormity and aggravation of our sins, particularly in 
the time of affliction, should induce us to fly to the atone- 
ment. The whole need not a physician, but they that are 
sick ; and in proportion as we feel our disorder, will the 
good physician be esteemed. 

5. Have you, under this trial, been led to see your need 
of the aids of the Holy Spirit, and the supports of his grace ? 
What are you without this knowledge ? What is affliction, 
if the divine Spirit do not sanctify it, but the beginning of ruin ? 
The Spirit of God is emphatically styled the Comfoiter. O ! 
cease not to pray for the abundant communication of his grace. 

6. Have you been led to converse more with the Scrip- 
tures ? Affliction is often the best of commentators ; it 
explains many a hard text, and opens many a precious 
promise. Have you compared the state of your heart with 
the word of God ? Have you been enabled to live upon the 
promises ? Can you say with Jeremiah, " Thy words were 
found, and I did eat them ;" and with David, "They are 
sweeter to my taste than honey, or the honey-comb. O, 
how precious are thy words unto me ?" 

7. Have you learned patience and submission under the 



TO THE AFFLICTED. 3 

hand of God in these sufferings ? It often happens that 
persons who have been little tried, repine and murmur — 
they are like the bullock unaccustomed to the yoke ; but 
when trained and disciplined, they find that tribulation 
worketh patience ; patience, experience ; and experience, 
hope ; even hope that maketh not ashamed. How is your 
heart wrought upon in this respect ? Do you complain, or are 
you able to say, " Father, not my will, but thine be done ?" 

8. Have you learned in your affliction to be thankful for 
past mercies ? While we enjoy the comforts of life, we are 
generally too insensible of our obligations to Providence. 
It is the removal of our comforts that makes us feel their 
value. Thus sickness teaches the worth of health, and pain 
the value of ease. Thus, in a state of banishment from 
Zion, David learned to think and speak with peculiar fer- 
vor of its privileges, and particularly of the preciousness of 
the divine word. And thus the Prodigal Son knew not the 
sweetness of his father's bread, till he longed for the husks 
which the swine did eat. As affliction shows us the value 
of our mercies, so, when sanctified, it moderates our desire 
and use of them. It teaches us their importance, so as to 
make us thankful ; while, at the same time, it shows us the 
insufficiency of all blessings, merely temporal, to confer 
supreme happiness. 

9. Have you learned a lesson of sympathy and compas- 
sion towards others ? " Thou shalt not oppress a stranger," 
says the Jewish law ; " for ye know the heart of a stranger, 
seeing ye were strangers in the land of Egypt." Ex. 23 : 9. 
Affliction is profitable indeed, when it melts the heart into 
sympathy and affection. In this case, others reap the benefit 
of it as well as those who are exercised thereby. Has afflic- 
tion produced this happy effect in you ? 

10. Have you been led to see more of the vanity of the 
world, and all its enjoyments ? Alas, what are flatteries, 
what are titles, what are amusements, to one agonizing with 
pain ! Miserable comforts, indeed ! And especially if the 



4 TO THE AFFLICTED. 

heart be wounded with conviction of guilt, then the very 
things in which we may have delighted in the hour of 
health and prosperity, become our torment. The hand of 
sickness writes vanity on every enjoyment below the sun. 

11. Have you been led to think more seriously of death 
and eternity ? Sickness renders death, as it were, visible, 
points to his terrific form, and shows his empoisoned dart. 
The mind is then abstracted from all the objects which used 
to divert its attention, and the eye of contemplation is fixed 
upon the eternal world. Then all the business, and all the 
pleasures of the present world, appear but a " dream — an 
empty show ;" and those objects which once seemed distant 
and uninteresting, are now the only important realities. 

Finally. How stand you preimred for your everlasting 
state ? Suppose this affliction should terminate in death, 
are you prepared for that infinitely important change ? 
Suppose, this night tliy soul should be required of thee, how 
wouldst thou appear before God 1 Is thy soul well assured 
of her pardon through the Redeemer's blood ? Hast thou 
the evidence of a work of grace upon thy heart ? Art thou 
prepared to unite in the enjoyments of the blessed ? Would 
heaven be a heaven indeed to thee? If so, then art thou 
equally prepared to live or die : then thou mayest say, with 
a good man, " If I live, God will be with me : if I die, I shall 
be with God." Or as a great apostle said, " For me to live, 
is Christ;" that is, all my hopes, and desires, and enjoy- 
ments, centre in him ; but " to die " — to enter into his 
immediate presence, and to be for ever with him — this " is" 
everlasting "gain." 

Is the afflicted reader recovering through the good hand 
of God upon him ? let him say with David, " What shall I 
render unto the Lord for all his benefits towards me ?" Let 
him be persuaded to take with him words, and turn unto the 
Lord, and say, 

" thou God of mercy, with thee are the issues of life 
and death. Perfect that which concerneth me and mv 



TO THE AFFLICTED. 5 

'health, and let my remaining days, whether few or many, 
be devoted to thy service. I was brouglit low, and thou 
hast helped me. Accept, in the name of Jesus thy dear 
Son, the tribute of praise which now I brmg. Suffer me 
not to fall into those snares and sins, which in time past have 
been so injurious. Lord, I accept the punishment of my 
iniquity ; may I never return to sin and folly. Thou Iiast 
said, ' The heart is deceitful, and desperately wicked :' to 
this humiliating declaration of thy word I cordially sub- 
scribe. O, do thou hold up my goings in future, that my 
footsteps may not slide. May I redeem lost time, and, with 
redoubled vigor and diligence, perform my duty in the 
station which thou hast allotted me. Never let me cease to 
feel my entire dependence on thee for life, breath, and all 
things, temporal and spiritual. Before I was afflicted, I 
went astray ; now. Lord, I desire to keep thy word. Grant, 
in thy mercy, that sin may be imbittered ; that the glorious 
Saviour may be rendered precious ; that I may find the 
ways of wisdom to be pleasantness, and her paths peace ; 
and that, by the assistance of thy Holy Spirit, I may do 
those things only which are well-pleasing in thy sight. And 
after having served my generation according to thy will, 
may I fall asleep in Jesus, and be gathered to thy people to 
sing thy praise in glory everlasting." Amen. 

Now, the man that prays as he ought, will endeavor to 
live, as he prays. Lamentable is the fact, thai many derive 
no spiritual benefit from their afflictions, but rather grow 
worse and worse ; so Pharaoh, king of Egypt, after he had 
been visited with ten plagues, was hardened in his heart ten 
times more. Tribulation worketh patience, when God bless- 
eth it ; otherwise, through the corruption of human nature, 
it worketh impatience. Affliction of itself never changed 
any man's heart. " Though thou shouldest bray a fool in 
a mortar among wheat with a pestle, yet will not his fool- 
ishness depart from him." Prov. 27 : 22. Many, indeed, 
are those, of whom Jehovah says, " In their affliction they 



(J TO THE AFFLICTED. 

will seek me early ;" but their " goodness is as the morning 
cloud, and as the early dew it goeth away." Hos. 5 : 15 ; 6 : 4. 

When the profligate sinner is laid on the bed of languish- 
ing, his conscience being awake, he is filled with remorse ; 
he sends for the minister ; he makes free and open confes- 
sions ; he desires to be prayed for ; he solicits the company 
of godly people ; he thinks of his wicked companions, and 
the crimes in which he united, with horror ; he despairs of 
salvation j nevertheless, if God will spare his life, he vows 
amendment. But unless the powerful grace of the Spirit of 
God change his heart, what is the issue ? Divine mercy 
spares the rebel. He rises from his bed, and frequents, 
perhaps, for a few following Sabbaths, the house of God ; 
but he soon becomes irregular, he soon admits, as before his 
illness, the influence of trifling excuses. At length, he for- 
sakes the house of God entirely. His convictions wear off, 
sin revives, old companions prevail, new temptations offer, 
and he plunges again into sin. The last state of that man 
is worse than the first. Beware lest thou come into the 
same condemnation ; resolve, but not in thine own strength ; 
put all thy trust in God ; and whether he remove thy afflic- 
tion, or continue it, entreat him to sanctify and save thy soul. 

You well know, says Rev. Mr. Hervey to an afflicted 
friend, that all afflictions, of what kind soever, proceed from 
God. " I form the light, and create darkness ; I make 
peace, and create evil ; I the Lord do all these things." 
Isa. 45 : 7. They spring not from the dust ; are not the 
effects of chance ; but the appointment of an all- wise, all- 
foreseeing God, who intends them all for the good of his 
creatures. This, I think, is the fundamental argument for 
resignation, and the grand source of comfort. This should 
be our first reflection, and our sovereign support. He that 
gave me being, and gave his own Son for my redemption, 
he has assigned me this suffering. What he ordains, who 
is boundless love, must be good : what he ordains, who is 
unerring wisdom, must be proper. 



TO THE AFFLICTED. 7 

This reconciled Eli to the severest doom : " It is the 
Lord ; and though grievous to human nature, and much 
more grievous to parental affection, yet it is unquestionably 
the best. Therefore I humbly acquiesce, I bow to the aw- 
ful decree, and say from my very soul, Let him do what 
seemeth him good." 1 Sam. 3 : 18. 

This calmed the sorrows of Job, under all his unparal- 
leled distresses : " The Lord gave me affluence and pros- 
perity ; the Lord has taken all away ; rapacious hands and 
warring elements were only his instruments ; therefore I 
submit, I adore, I bless his holy name." 

This consolation fortified Christ at the approach of his 
inconceivably bitter agonies : " The cup, which not my im- 
placable enemies, but my Father, by their administration, 
has given me, shall I not drink it ?" 

It is your Father, my dear friend, your heavenly Father, 
who loves you with an everlasting love, that has mingled 
some gall with your portion of life. Sensible of the benefi- 
cent hand from which the visitation comes, may you always 
bow in patient submission ; and acknowledge, with the ex- 
cellent, but afflicted monarch Hezekiah, " Good is the word 
of the Lord concerning me." 2 Kings, 20: 19. 

All afflictions sent on the people of God are designed for 
blessings ; to do us good at the latter end, however they 
may cross our desires, or disquiet our minds at present. 
" Happy," says the Spirit of inspiration, " is the man whom 
God correcteth," Job 5 : 17 ; and that because his merciful 
chastenings, though not joyous, but grievous, " yield the 
peaceable fruits of righteousness unto them that are exer- 
cised thereby." Heb. 12 : 11. God's ways are not as 
our ways. The children whom we love, we are apt to treat 
with blandishments and caresses, and too often to indulge to 
their hurt, if not to their ruin. But the Father of spirits is 
wise in his love, and out of kindness severe. Therefore it 
is said, " Whom he loveth he chasteneth, and scourgeth 
every son whom he receiveth." Heb. 12: 6. Would you 



8 TO THE AFFLICTED. 

not, my dear friend, be a child of that everlasting Father, 
whose favor is better than life ? Affliction is one sign of 
your adoption into this inestimable relation. Would you not 
be an " heir of the inheritance, incorruptible, undefiled, and 
that fadeth not away ?" Affliction is your path to this 
blissful patrimony". " Through much tribulation we enter 
into the kingdom of God." Acts 14: 22. Would you not 
be made like your ever-blessed Redeemer ? He was " a 
man of sorrows, and acquainted with grief;" and every 
disciple must expect to be as his master. 

Should you inquire what benefits accrue from afflictions ? 
Many and precious. They tend to wean us from the world. 
When our paths are strewed with roses, when nothing but 
music and odors float around, how apt are we to be enam- 
oured with our present condition, and forget the crown of 
glory — forget Jesus, and everlasting ages. But affliction, 
with a faithful, though harsh voice, rouses us from the sweet 
delusion. Affliction warns our hearts to rise and depart 
from these inferior delights, because here is not our rest. 

Afflictions tend to bring us to Christ. Christ has un- 
speakable and everlasting blessings to bestow, such as the 
world can neither give nor take away ; such as are suffi- 
cient to pour the oil of gladness into our souls, which will 
rise above the waves of any earthly sorrow. But are we 
not, my dear friend, are we not most unhappily indolent and 
inattentive to these blessings, in the gay hours of an unin- 
terrupted prosperity ? It is very observable, that few made 
application to our divine Redeemer, in the days of his abode 
with us, but the children of affliction. The same spirit of 
supineness still possesses mankind. We undervalue, we 
disregard the Lord Jesus, and the unspeakable privileges 
of his Gospel, while all proceeds smoothly, and nothing 
occurs to discompose our tranquillity. But when misfor- 
tunes harass our circumstances, or sorrows oppress our 
minds, then we are willing, we are glad, we are earnest, 
to find rest in Christ. 



No. 48. 



THE AGED. 



BY EEV. JOHN TOWNSEND, 

BERMONDSEY. 



Aged Fkiend — One who sincerely wishes youi* highest 
good, now addresses you upon that subject, which, of all 
others, is the most important. The number of your days is 
very nearly accomplished, and the things which should now 
occupy your attention, and with which you should be most 
familiar, are death, judgment, and eternity ; awful subjects 
indeed ! He that is old should be, in his own estimation, a 
dying man : he should realize something of the spirit of the 
apostle, when he says, "I die daily." He should esteem 
himself just at death's door, and stand prepared to hear this 
solemn address : " Set thine house in order ; thou shalt die, 
and not live." Instead of this, how many aged persons are 
there in whom there is every sign of a speedy dissolution, 
who, in understanding, in inclination, and conduct, are yet 
children, entirely occupied with the trifles of time, and alto- 
gether unmindful of their souls and eternity ! Is this your 
unhappy case? 

Suffer, then, the word of exhortation. This Tract comes 
to you with the most friendly design ; receive it as from the 
Lord, read it with attention, and as you read it, kneel down 
and entreat him to impress it upon your heart, that it may 
prove a real, and a lasting blessing to your soul. Remem- 
ber, you will soon stand before the judgment-seat of Clirist, 
there to answer for the deeds done in the body, whether 

VOL. ir. 11 



2 TO THE AGED. 

they be good, or whether they be evil. It will then avail 
you nothing to cry with the wicked Balaam, " Let me die 
the death of the righteous, and let my last end be like his ;" 
and nothing to seem righteous in the eyes of men. You 
must have on "the wedding garment;" you must be "born 
again;" you must be holy. Such only are ready for the 
Lord's coming ; all others will be excluded when the 
bridegroom cometh, and the door is shut. In vain will they 
then say, "Lord, Lord, open unto us." 

It is not only requisite to remind you of what is before 
you, but I recommend you carefully and frequently to look 
back upon the way which you have already come. This 
was the injunction laid upon Israel of old : " And thou shalt 
remember all the way which the Lord thy God led thee 
these forty years in the wilderness." The Lord had so 
discovered to them his lioliness and justice in chastening 
them for sin, and such rich grace and mercy in the forgive- 
ness of it, that they might, with great propriety, have de- 
termined to "sing both of mercy and judgment." 

Come then, my aged friend, look back upon the way 
which you have come ; trace the leadings of God ; call to 
your remembrance what he has done for you in a way of 
mercy, and how frequently he has spoken to you in his 
judgments. You have been the subject of his constant 
care and unmerited bounty. In your experience, from 
day to day, how many wants have been supplied, how 
many fears dispelled, how many dangers escaped, and how 
many deliverances wrought ! If you would reckon them 
up in order, they are more than can be numbered. Ask 
now your own heart what good effect the boundless mer- 
cy of God has produced upon your soul. Do you not know 
that God, in all these dispensations, has been calling you to 
seek him, trust in him, and love him as the only substantial 
good ? " Or despisest thou the riches of his goodness, and 



TO THE AGED. 3 

forbearance, and long suffering ; not knowing tliat the good- 
ness of God leadeth thee to repentance ; but, after thy liard- 
ness and impenitent heart, treasurest up unto thyself wrath 
against the day of wrath and revelation of the righteous 
judgment of God, who will render to every man according 
to his deeds ?" How have you acted towards your kind 
Benefactor through all the years that he has spared you ? 
Have you thought upon him 1 Have you feared ajid loved 
him ? Have you revered his holy name ? Have you kept his 
Sabbath ? Have you attended his ordinances ? Have you 
made his word your guide, and his glory yf)ur chief concern ? 
If you have not, ought not your consience to smite and re- 
proach you to-day, as one of the most ungrateful of mortals, 
especially when you recollect how frequently, and how sol- 
emnly you have resolved, in the day of your affliction, that if 
God would spare and deliver you, you would fear and serve 
him till your dying day ? Perhaps, on the contrary, you have 
served the world and sin with more eagerness than ever. 

Does this Tract find you ignorant of yourself, ignorant 
of God and of the Holy Scriptures, and with all your might 
rushing forward in the company and in the spirit of those 
who are crowding the broad road which leadeth to destruc- 
tion ? Yes, to this day, it may be, you are a stranger to 
godly sorrow for sin, and to the saving power of that Gos- 
pel in which the forgiveness of it is preached through the 
Saviour's atoning blood. You have neither seen your own 
deformity in the glass of God's holy law, nor the beauty of 
the Lord Jesus Christ, as shining in the blessed Gospel, 
through the beholding of which men " are changed into the 
same image, from glory to glory, even as' by the Spirit of 
the Lord." No, you continue to bear the "image of the 
earthly." Your thoughts, your cares, and your pursuits, 
are earthly and sensual ; hence, you live in the neglect of 
prayer and reading the Holy Scriptures, make your atten- 



4 TO THE AGED. 

tion upon the worship of God give place to your carnal 
indulgences and to your worldly interests, and are almost 
as ignorant and careless, as to every thing that concerns the 
salvation of your never-dying soul, as a poor, unenlightened 
heathen. 

Ah, poor sinner ! humiliating and affecting as this picture 
of human nature appears, is it not your own likeness? 
And is it really possible, is it actually true, that you have 
lived so many years to so little purpose, and that in a Chris- 
tian country, surrounded with the light of revelation, and the 
faithful preaching»of the Gospel of Jesus Christ — nay, more, 
professing yourself to be a Christian, and to have a hope of 
eternal life ? 

Feeling a love for your perishing soul, and desirous of 
doing you good, I would speak plainly and faithfully to you 
of the things which concern your present and eternal good. 
Know, then, that you are an offender against God. "iou 
have broken his righteous law, insulted his gracious perfec- 
tions, and are in debt to him more than ten thousand talents. 
The law of God condemns you; the justice of God claims 
satisfaction at your hand ; and the word of God thus ad- 
dresses you : " Upon the wicked he shall rain snares, fire 
and brimstone, and a horrible tempest ; this shall be the 
portion of their cup." Awful considerations ! Only a step 
between you and death ; only a step between you and hell ; 
and still you linger in the plains of Sodom, in the path of 
sin ; and, folding your hands together, you lull your con- 
science to sleep, by promising that to-morrow you will 
seriously think of God, your soul, and eternity. Hear what 
God says: "Boast not thyself of to-morrow ; for thou know. 
est not what a day may bring forth." Prov. 27 : 1. Thou- 
sands have been thus deluded, and come short of salvation, 
through the stratagems of Satan. " Behold, now is the ac- 
cepted time ; behold, now is the day of salvation." 



TO THE AGED. 5 

What is that I hear ? Is it a sigh from tlie heart awak- 
ened to feel its guilt ? What is that I see ? Is it the tear 
of repentance flowing down the withered cheek ? Whither 
are you going, aged sinner ? Are you going to bend your 
knee to the God and Father of our Lord Jesus Christ ; and 
are you going, in the spirit and language of the prodigal, 
thus to address God : " Father, I have sinned against heaven 
and before thee, and am no more worthy to be called thy 
son ; make me as one of thy hired servants ?" Luke 15 : 
18, 19. Is this the thought, is this the purpose and deter- 
mination of your heart ? Well, then, arise and go, and God 
himself will receive you ! Hear his kind and gracious 
language : " Seek ye the Lord while he may be found, call 
ye upon him while he is near : let the wicked forsake his 
way, and the unrighteous man his thoughts ; and let him 
return unto the Lord, and he will have mercy upon him ; 
and to our God, for he will abundantly pardon." Isaiah 
55 : 6, 7. 

Are you discouraged ? Does your conscience, acting 
the part of an accusing witness, rise up against you ? Does 
it say that you are an old sinner ; that your sins are many 
and great ; that they have been committed against such 
light, against such distinct and frequent calls of God, that 
the aggravations thereof have exceeded those of any sinner 
you ever knew, or of whom you ever heard ? Is this true ? 
Then plead guilty to the charge ; throw yourself upon the 
mercy of the King of grace. He "so loved the world that 
he gave his only begotten Son, that whosoever believeth in 
him should not perish, but have everlasting life." John 3 : 
16. Jesus Christ himself says, " Come unto me, all ye that 
labor and are heavy laden, and I will give you rest." He 
is both able and willing to save the greatest of sinners ; his 
blood cleanseth from all sin ; he has saved sinners as vile 
and miserable as you ; he has brought back wandering 

VOL. II. II*' 



6 TO THE AGED. 

souls from the very gates of hell ; look unto him ; trust in 
him as your " wisdom, righteousness, sanctification, and 
redemption." Look to the word of God, which says, 
"Come," now, just as you are: "though your sins be as 
scarlet, they shall be white as snow ; though they be I'ed 
like crimson, they shall be as wool." Isa. l: 18. Thus 
the word of God answers every objection, and should con- 
sequently remove your fears, and encourage you to cast 
your guilty soul at his feet, saying, " If I perish, it shall be 
here, looking to, and trusting in Jesus to pardon and to 
save me." 

But it may be this Tract has fallen into the hands of a 
real Christian, whose hoary hairs are found in the way of 
righteousness. Venerable servant of the most high God, 
suffer the word of exhortation, while I congratulate you as 
one highly favored of the Lord. I desire to be a helper of 
your faith and joy ; I would call upon you to go up, yea, I 
would fain accompany you to Mount Pisgah, to view the 
land of promise ; may the Lord enable you, as you approach 
the hour of your last conflict, to imbibe the spirit, and use 
the exulting language of the Psalmist : " My flesh and my 
heart faileth me ; but God is the strength of my heart, and 
my portion for ever." 

I have only now to remind you of the prospect which is 
opening to your view, and encourage you to fix your atten- 
tion upon it with a calm and joyful frame of mind. Death, 
judgment, and eternity, are at the door ; your race is nearly 
run, you are already on the banks of Jordan ; and not many 
days hence, peradventure, Jesus will beckon you over. 
How do you feel under your present circumstances ? I hope 
you do not regret that you are so near the end of your piU 
grimage, nor yet feel alarmed at its concluding scene. 
Many have groaned in bondage for years, under an appre- 



TO THE AGED. 7 

hension of the storms and tempests they should have to 
encounter on the passage. Instead of which, the sky has 
been serene, the waters perfectly smooth. Jesus has taken 
them by the hand and gently led them through ; and as they 
went, enabled them to sing, " O death, where is thy sting ? 
O grave, where is thy victory ?" 1 Cor. 15 : 55. Turn 
over the sacred pages, aged believer, and see how the saints 
of God have died in times past. You will there read that 
they have found grace and strength equal to their time of 
need. 

When the time of Jacob's departure approached, with 
how much calmness did he anticipate the event ! Sending 
for his children, he advised, admonished, and blessed them ; 
conversed with them freely about his death and burial, and 
instead of lamenting that his hour was come, he rejoiced at 
it, as a period he had long desired, saying, " I have waited 
for thy salvation, O Lord." 

When the Lord said unto Moses, " Get thee up into this 
mountain Abiram, unto Mount Nebo, and behold the land of 
Canaan, which I give unto the children of Israel for a pos- 
session, and die in the mount whither thou goest up, and be 
gathered unto thy people, as Aaron thy brother died in 
Mount Hor, and was gathered unto his people," Moses 
uttered not a single murmur ; he asked no respite from the 
sentence, but yielded a prompt obedience to his heavenly 
Father's will, and with a firm step, and a placid mind, 
walked up to the appointed place, looked with high satisfac- 
tion at the promised land, and was gathered to his fathers in 
peace. 

One instance more claims your attention, my aged 
friend : it is that of the apostle Paul, who, in the immediate 
expectation of sealing with his blood the doctrines he had 
preached, discloses the feelings of his mind on the near 
prospect of that trying hour. What a lovely scene does this 



8 TO THE AGED. 

part of sacred history exhibit ! What an enviable man is 
the Christian hero ! He is every hour expecting to be put 
to death by the hands of cruel persecutors, and yet he not 
only alludes to the circumstance with calmness and fortitude, 
but makes it the subject of exultation and triumph, and in a 
strongly impassioned and inimitable strain of eloquence ex- 
claims, " I am now ready to be oifered, and the time of my 
departure is at hand. I have fought a good fight ; I have 
finished my course ; I have kept the faith. Henceforth 
there is laid up for me a crown of righteousness, whicli the 
Lord, the righteous Judge, shall give me at that day ; and 
not to me only, but unto all them also that love his appear- 
ing." 2 Tim. 4 : 6, 7, 8. 

Remember, aged Christian, that God, who supported 
them in the hour of death, is also your God and Father. 
The same Jesus, whose presence and grace strengthened 
them, is " the same yesterday, to-day, and for ever." That 
gracious Spirit, whose light and comfort cheered their 
passage through the dark valley, is also in and with every 
other true believer : take, then, as your motto, the animating 
language of the Psalmist, " This God is our God for ever 
and ever; he will be our guide even unto death." 



PUBLISHED BY THE AMERICAN TRACT SOCIETY. 



J¥o. 49. 

THE 

CONVERSION 

OF 

REV. JOHN CO¥PER. 

BY WILLIAM COWPER, 

AUTHOR OF "THE TAS E." 

TRANSCRIBED AND PUBLISHED 
BY 

REV. JOHN NEWTON. 

WITH A BRIEF MEMOIR OF THE WRITER. 

William Cowper, Esq., a son of the Rev. JohnCowper, 
D. D., was born November 15, 1731. Descended from 
amiable and respectable parents, of noble affinity, and con- 
nected with persons of great worldly influence, his prospects 
of advancement in temporal affluence and honor were 
flattering, and he was early sent to Westminster school, 
to enter upon that course of study which it was designed he 
should complete at the university. From childhood, how- 
ever, his mind was very tender, and his spirits often dejected ; 
and in this school the natural timidity of his temper so much 
depressed him, that his friends relinquished the plan of send- 
ing him to Oxford, and he was permitted to prosecute his 
studies in a more private manner. He was directed to the 



2 THE CONVERSION OF 

profession of Law, and in his thirty-first year was strenu- 
ously urged to accept the office of clerk in the House of 
Lords ; but no persuasion could overcome his aversion to 
public life. He suffered much from the importunity of his 
friends, until, convinced of the folly of any longer persisting 
against nature and inclination, they at length gave over their 
entreaties, and permitted him to retire into that seclusion, 
the desire of which was the ruling passion of his heart. 

In all these bitter trials, which drove him almost to de- 
spair and insanity, and caused him even to attempt to take 
away his own life, Mr. Cowper was destitute of the consola- 
tions of the Gospel ; but it was at this crisis, that his serious 
attention to religion appears to have commenced. His mind 
was now, for the first time, convinced of the evil of sin, as a 
transgression against God. Instead of finding relief in read- 
ing, every book he opened seemed to him adapted to increase 
his distress, which became so pungent as to deprive him of 
his usual rest, and to render his broken slumbers equally 
miserable with his waking hours. While in this state, his 
relative, the Rev. Martin Madan, visited him, and set before 
him the atonement and righteousness of Christ, as the rem- 
edy which his case required ; and the necessity of faith in 
Him, in order to experience the blessings of His salvation. 
These important truths seemed to afford him a temporary 
source of consolation ; but he soon sunk again into melan- 
choly and despair, from which he found no relief, till he 
was directed by the Holy Spirit to Jesus Christ, " whom 
God hath set forth to be a propitiation, through faith in his 
blood, to declare his righteousness for the remission of sins 
that are past, through the forbearance of God." Rom. 3 : 25. 
While meditating on this passage, he obtained a clear view 
of the Gospel, which was attended with unspeakable joy. 
Many of his subsequent days were occupied with praise 
and prayer, and his heart overflowed with love to liis 



REV. JOHN COWPEK, 3 

crucified Redeemer. It was under these delightful im- 
pressions, that he wrote the beautiful hymn entitled, The 
Happy Change. 

Having determined to renounce his profession of the 
law, he retired to Huntingdon; and after two or three 
years, removed to Olney, where he contracted a most in- 
timate friendship with the Rev. John Newton ; and indulged, 
amidst rural scenes, those religious pleasures and occupa- 
tions which experience had taught him to value far above 
all that the "polite or busy world could afford. " Divine 
Providence," says Mr. Newton, " evidently preparing his 
way and marking out his retreat, he retired into the country ; 
and thus the good hand of God, unknown to me, was pro- 
viding foi' me one of the principal blessings of my life — a 
friend and a counsellor, in whose company, for almost seven 
years, though we were seldom seven successive waking 
hours absent from each other, I always found new pleasure 
— a friend, who was not only a comfort to myself, but a 
blessing^to the affectionate poor people, among whom I then 
lived. He loved the poor, he often visited them in their 
cottages, conversed with them in the most condescending 
manner, sympathized with them, counselled and comforted 
them in their distresses ; and those who were seriously dis- 
posed were often cheered and animated by his prayers !" 

Mr. Cowper's walk with God in private was consistent 
with the solemnity and fervor of his social engagements. 
Like the prophet Daniel, and the royal Psalmist, he " kneel- 
ed three times a day and prayed, and gave thanks before his 
God," in retirement, besides the regular practice of domestic 
worship. His mind was stayed on God ; and for an un- 
usual number of years, it was kept almost in perfect peace. 
The corrupt dispositions which have so strong a hold upon 
the human heart, appeared to be peculiarly suppressed in 
him ; and when in any degree felt, they were lamented and 



4 THE CONVERSION OF 

resisted. While his attainments in the love of God were 
thus eminent, his Christian love to fellow-believers, and to 
all around him, was highly exemplary. To a conduct void 
of offence to any individual, and marked with peculiar kind- 
ness to all who feared God, was added a beneficence fully 
proportioned to his ability, and exercised with the greatest 
modesty and discretion. 

The consolation which, after having endured the sever- 
est distress, he at that time derived from a life of faith in 
the Son of God, who " loved him and gave himself for him," 
he thus describes, in an affecting allegory : 

" I was a stricken deer, tliat left the herd 
Long since. With many an arrow, deep infixed, 
My panting side was cliarged ; when I withdrew 
To seek a tranquil death in distant shades. 
There was I found by One who had himself 
Been hurt by th' archers. In his side he bore, 
And in his hands and feet, the cruel scars. 
With gentle force soliciting the darts, 
He drew them fortla, and heal'd, and bade me live." 

The Task, Book 3. 

The degi'ee and the uninterrupted duration of his spirit- 
ual comforts had, perhaps, exceeded the usual experience 
of pious people ; but the bright, yet serene lustre which had 
marked his road, was at length succeeded by impenetrable 
darkness. " Of nearly twelve years," says Mr. Newton, in 
a manuscript left behind him at his death, " the first six 
I passed in daily admiring, and aiming to imitate him ; 
during the second six I walked pensively with him in the 
valley of the shadow of death." Yet he did not murmur, 
but ever cherished an unshaken submission to what he 
imagined the Divine will. 

The principal pleasure that he appeared capable of re- 
ceiving was that which he derived from the happiness of 



REV. JOHN COWPER. 5 

others. Instead of being provoked to discontent and envy, 
by contrasting their comforts with his own afflictions, there 
evidently was not a benefit that he knew to be enjoyed by 
others, which did not afford him sensible satisfaction ; not a 
suffering endured, that did not add to his pain. The ad- 
vancement of the knowledge of Christ in the world at large, 
was always near his heart ; and whatever concerned the 
general welfare of mankind was interesting to him, seclud- 
ed as he was from religious society. In like manner, from 
his distant retreat, he viewed, with painful sensations, the 
progress of infidelity and sin in every shape. His love 
to God, though unassisted by a cheerful hope of divine 
favor, was invariably manifested by an abhorrence of every 
thing that he thought dishonorable to the Most High, and a 
delight in all that tended to his glory. 

After declining for several months, on the 25th of April, 
1800, in the sixty-ninth year of his age, he was happily 
released from this scene of suffering and sorrow. He pass- 
ed through the moments of death so mildly, that although 
five persons were present, and observing him, not one of 
them perceived him to expire ; but he ceased to breathe 
about five minutes before five in the afternoon. 



VOL. II. 12 



THE CONVERSION OF 



SKETCH 

OF THE 

LIFE OF THE REV. JOHN COWPER, 



As soon as it had pleased God, after a long and sharp 
season of conviction, to visit me with the consolations of his 
grace, it became one of my chief concerns, that my relations 
might be made partakers of the same mercy. In the first 
letter I wrote to my brother, I took occasion to declare what 
God had done for my soul ; and am not conscious, that, 
from that period down to his last illness, I wilfully neglect- 
ed an opportunity of engaging him, if it were possible, in con- 
versation of a spiritual kind. When I left St. Albans, and 
went to visit him at Cambridge, my heart being full of the 
subject, I poured it out before him without reserve ; and in all 
my subsequent intercourse with him, so far as I was enabled, 
took care to show that I had received, not merely a set of 
notions, but a real impression of the truths of the Gospel. 

At first I found him ready enough to talk with me upon 
these subjects ; sometimes he would dispute, but always 
without heat or animosity, and sometimes would endeavor 
to reconcile our sentiments, by supposing that, at the bottom, 
we were both of a mind, and meant the same thing. 

He was a man of a most candid and ingenuous spirit ;* 

*■ 1 had a brother once — 

Peace to the mem'ry of a man of worth, 

A man of letters, and of manners too — 

Of manners sweet as Virtue always wears 

When gay good-nature dresses her in smiles. 

He grac'd a college in which order yet 

Was sacred ; and was honor'd, lov'd, and wept 

By more than one, tliemselves conspicuous there. 

Tlie Task, Book 2 



REV. JOHN COWPEU. -y 

his temper remarkably sweet ; and in his behavior to me, he 
had always manifested an uncommon airection. His out- 
ward conduct, so far as it fell under my notice, or I could 
learn it by the report of others, was perfectly decent and 
unblamable. There was nothing vicious in any part of 
his practice ; but being of a studious, thoughtful turn, he 
placed his chief delight in the acquisition of learning, and 
made such acquisitions in it, that he had but few rivals in 
that of a classical kind. He was critically skilled in the 
Latin, Greek, and Hebrew languages ; was beginning to 
make himself master of the Syriac, and perfectly understood 
the French and Italian, the latter of which he could speak 
fluently. These attainments, however, he lived heartily to 
despise, not as useless when sanctified and employed in the 
service of God, but when sought after for their own sake, 
and with a view to the praise of men. He was easy and 
cheerful in his conversation, and entirely free from the 
stiffness which is generally contracted by men devoted to 
such pursuits. 

Thus we spent about two years, conversing as occasion 
offered — and we generally visited each other once or twice 
a week, as long as I continued at Huntingdon — upon the 
leading truths of the Gospel. By this time, he began to be 
more reserved ; he would hear me patiently, but never 
reply ; and this I found, upon his own confession afterwards, 
was the effect of a resolution he had taken, in order to avoid 
disputes, and to secure the continuance of that peace which 
had always subsisted between us. When our family re- 
moved to Olney, our intercourse became less frequent. We 
exchanged an annual visit, and whenever he came among 
us, he observed the same conduct, conformed to all our 
customs, attended family worship with us, heard the preach- 
ing, and received civilly whatever passed in conversation 
upon the subject, but adhered strictly to the rule he had 



8 THE CONVERSION OF 

prescribed to himself, never remarking upon, or objecting to 
any thing he heard or saw. This, through the goodness of 
his natural temper, he was enabled to carry so far, that 
though some things unavoidably happened, which we feared 
would give him offence, he never took any ; for it was not 

possible to offer him the pulpit, nor when Mr. N was 

with us once, at the time of family prayer, could we ask my 
brother to officiate, though being himself a minister, and one 
of our own family for the time, the office seemed naturally 
to fall into his hands. 

In September, 1769, 1 learned by letters from Cambridge, 
that he was dangerously ill. I set out for that place the 
day after I received them, and found him as ill as I expected. 
He had taken cold on his return from a journey into Wales, 
and lest he should be laid up at a distance from home, had 
pushed forward as fast as he could from Bath, with a fever 
upon him. Soon after his arrival at Cambridge, he dis- 
charged, unknown to himself, such a prodigious quantity of 
blood, that the physician ascribed it only to the strength of 
his constitution that he was still alive, and assured me, that 
if the discharge should be repeated, he must inevitably die 
upon the spot. In this state of imminent danger, he seemed 
to have no more concern about his spiritual interests than 
when in perfect health. His couch was strewed with 
volumes of plays, to which he had frequent recourse for 
amusement. I learned, indeed, afterwards, that, even at this 
time, the thoughts of God and eternity would often force 
themselves upon his mind ; but not apprehending his life to 
be in danger, and trusting in the morality of his past con- 
duct, he found it no difficult matter to thrust them out 
again. 

As it pleased God that he had no relapse, he presently 
began to recover strength, and in ten days' time I left him 
so far restored, that he could ride many miles without fa- 



KEV. JOHN COWPEE. q 

tigue, and had every symptom of returning health. It is 
probable, however, that though his recovery seemed perfect, 
this illness was the means which God had appointed to bring 
down his strength in the midst of his journey, and to hasten 
on the malady which proved his last. 

On the 16th of February, 1770, I was again summoned 
to attend him, by letters whicli represented him as so ill, 
that the physician entertained but little hopes of his recov- 
ery. He, however, expressed great joy at seeing me, 
thought himself much better than he had been, and seemed 
to flatter himself with hopes that he should be well again. 
My situation at this time was truly distressful. I learned 
from the physician that, in this instance, as in the last, he 
was in much greater danger than he suspected. He did not 
seem to lay his illness at all to heart, nor could I find by his 
conversation that he had one serious thought. As often as 
a suitable occasion offered, when we were free from com- 
pany and interruption, I endeavored to give a spiritual turn 
to the discourse ; and the day after my arrival, asked his 
permission to pray with him, to which he readily consented. 
I renewed my attempts in this way as often as I could, 
though without any apparent success ; still he seemed as 
cai'eless and unconcerned as ever ; yet I could not but con- 
sider his willingness in this instance as a token for good, 
and observed with pleasure, that though at other times he 
discovered no marks of seriousness, yet when I spoke to him 
of the Lord's dealings with myself, he received what I said 
with aflection, would press my hand and look kindly at me, 
and seemed to love me the better for it. 

On the 21st of the same month, he had a violent fit of 
the asthma, which seized him when he rose, about an hour 
before noon, and lasted all the day. His agony was dread- 
ful. Having never seen any person afflicted in the same 
way, I could not help fearing that he would be suffocated ; 

VOL. 11. V2* 



JO XiiE CONVERSION OF 

nor was the physician himself without fears of the same 
kind. This day the Lord was very present with me, and 
enabled me, as I sat by the poor sufferer's side, to wrestle 
for a blessing upon him. 

I observed to him, that though it had pleased God to 
visit him with great afflictions, yet mercy was mingled with 
the dispensation. I said, " You have many friends, who 
love you and are willing to do all they can to serve you ; 
and so perhaps have others in the like circumstances ; but 
it is not the lot of every sick man, how much soever he may 
be beloved, to have a friend that can pray for him." He 
replied, " That is true, and I hope God will have mercy 
upon me." His love for me from this time became very 
remarkable ; there was a tenderness in it more than was 
merely natural ; and he generally expressed it by calling 
for blessings upon me in the most affectionate terms, and 
with a look and manner not to be described. 

Through the whole of this most painful dispensation, he 
was blessed with a degree of patience and resignation to the 
will of God, not always seen in the behavior of established 
Christians under sufferings so great as his. I never heard 
a murmuring word escape him ; on the contrary, he would 
often say, when his pains were most acute, " I only wish it 
may please God to enable me to suffer without complaining ; 
I liave no right to complain." Once he said with a loud 
voice, " Let thy rod and thy staff support and comfort me : 
and oh, that it were with me as in times past, when the can- 
dle of the Lord shone upon my tabernacle." One evening, 
when I had been expressing my hope that the Lord would 
show him mercy, he replied, " I hope he will ; I am sure I 
pretend to nothing." Many times he spoke of himself in 
terms of the greatest self-abasement, which I cannot now 
particularly remember. I thouglit I could discern in these 
expressions the glimpses of approacliing day, and have no 



KEV. JOHN COWPER. 1 1 

doubt at present but that the Spirit of God was gradually- 
preparing him, in a way of true humiliation, for that bright 
display of Gospel grace which he was soon after pleased to 
afford him.* 

On Saturday, the tenth of March, about three in the af- 
ternoon, he suddenly burst into tears, and said with a loud 
cry, " Oh, forsake me not !" I went to his bedside, when 
he grasped my hand, and presently, by his eyes and coun- 
tenance, I found that he was in prayer. Then turning to 
me, he said, " Oh, brother, I am full of what I could say to 
you." The nurse asked him if he would have any harts- 
horn or lavender. He replied, " None of these things will 
serve my purpose." I said, " But I know what would, my 
dear, don't I ?" He answered, " You do, brother." 

Having continued some time silent, he said, " Behold, I 
create new heavens and a new earth ;" then, after a pause, 
" Ay, and he is able to do it, too." 

I left him for about an hour, fearing lest he should fa- 
tigue himself with talking, and because my surprise and 
joy were so great that I could hai'dly bear them. When 
I returned, he threw his arms about my neck, and leaning 
his head against mine, he said, " Brother, if I live, you and 
I shall be more like one another than we have been. But 
whether I live or not, all is well, and will be so j I know it 
will ; I have felt that which I never felt before, and am sure 
that God has visited me with this sickness to teach me what 
1 was too proud to learn in health. I never had satisfaction 
till now. The doctrines I had been used to, referred me to 
MYSELF for the foundation of my hopes, and there I could 
find nothing to rest upon. The sheet-anchor of the soul 
was wanting. I thought you wrong, yet wished to believe 

* There is a beautiful illustration of tliis sudden and happy 
cliange, in Mr. Cowper's poem, entitled Hope. 

" As when a felon whom his country's laws," etc. 



12 THE COXVERSION OF 

as you did. I found myself unable to believe, yet always 
thought that I should one day be brought to do so. You 
suffered more than I have done before you believed these 
truths ; but our sufferings, though different in their kind and 
measure, were directed to the same end. I hope he has 
taught me that which he teaches none but his own. I hope 
so. These things were foolishness to me once, but now I 
have a firm foundation, and am satisfied." 

In the evening, when I went to bid him good night, he 
looked steadfastly in my face, and with great solemnity in 
his air and manner, taking me by the hand, resumed the 
discourse in these very words : " As empty, and yet full ; 
as having nothing, and yet possessing all things — I see the 
rock upon which I once split, and I see the Rock of my sal- 
vation. I have peace in myself, and if I live, I hope it will 
be that I may be made a messenger of peace to others. I 
have learned that in a moment, which I could not have 
learned by reading many books for many years. I have 
often studied these points, and studied' them with great atten- 
tion, but was blinded by prejudice ; and unless he who alone 
is worthy to unloose the seals had opened the book to me, 
I had been blinded still. Now they appear so plain, that 
though I am convinced no comment could ever have made 
me understand them, I wonder I did not see them before. 
Yet great as my doubts and difficulties were, they have only 
served to pave the way, and being solved, they make it 
plainer. The light I have received comes late, but it is a 
comfort to me that I never made the Gospel truths a subject 
of ridicule. Though I dissented from the persuasion and 
the ways of God's people, I ever thought them respectable, 
and therefore not proper to be made a jest of. The evil I 
suffer is the consequence of my descent from the corrupt 
original stock, and of my own personal transgressions ; the 
good I enjoy comes to me as the overflowing of his bounty ; 



REV. JOHN COWPER. 13 

but the crown of all his mercies is this, tliat he has given 
me a Saviour, and not only the Saviour of mankind, brother, 
but my Saviour. 

" I should delight to see the people at Olney, but am not 
worthy to appear among them." He wept at speaking 
these words, and repeated them with emphasis. " I should 
rejoice in an hour's conversation with Mr. Newton, and if I 
live, shall have much discourse with him upon these sub- 
jects, but am so weak in body, that at present I could not 
bear it." 

At the same time he gave me to understand, that he had 
been five years inquiring after the truth ; that is, from the 
time of-my first visit to him after I left St. Albans ; and that, 
from the very day of his ordination, which was ten years 
ago, he had been dissatisfied with his own views of the Gos- 
pel, and sensible of their defect and obscurity ; that he had 
always had a sense of the importance of the ministerial 
charge, and had used to consider himself accountable for liis 
doctrine no less than his practice ; that he could appeal to 
the Lord for his sincerity in all that time, and had never 
wilfully erred, but always been desirous of coming to the 
knowledge of the truth. He added, that the moment when 
he sent forth that cry,* was the moment when light was 
darted into his soul ; that he had thought much about these 
things in the course of his illness, but never till that instant 
was able to understand them. 

It was remarkable, that from the very instant when he 
was first enlightened, he was also wonderfully strengthened 
in body, so that from the 10th to the 14th of March we all 
entertained hopes of his recovery. He was himself very 
sanguine in his expectations of it, but frequently said that 
his desire for recovery extended no farther than his hope of 

* On the lOtJi of MarcL See page 11. 



X4 THE CONYERSION OF 

usefulness ; adding, " Unless I may live to be an instrument 
of good to others, it were better for me to die now." 

As his assurance was clear and unshaken, so he was 
very sensible of the goodness of the Lord to him in that 
respect. On the day when his eyes were opened, he turned 
to me, and in a low voice said, " What a mercy it is to a 
man in my condition to knoio his acceptance ; I am com- 
pletely satisfied of mine." On another occasion, speaking 
to the same purpose, he said, " This bed would be a bed of 
misery, and it is so ; but it is likewise a bed of joy, and a 
bed of discipline. Were I to die this night, I know I should 
be happy. This assurance I hope is quite consistent with 
the word of God. It is built upon a sense of my own utter 
insufficiency, and the all-sufficiency of Christ." At the 
same time, he said, " Brother, I have been building my glory 
upon a sandy foundation ; I have labored night and day to 
perfect myself in things of no profit ; I have sacrificed my 
health to these pursuits, and am now suffering the conse- 
quence of my misspent labor. But how contemptible do the 
writers I once highly valued now appear to me. ' Yea, 
doubtless, I count all things loss and dung for the excellency 
of the knowledge of Christ Jesus, my Lord.' I must now 
go to a new school. I have many things to learn. I suc- 
ceeded in my former pursuits. I wanted to be highly ap- 
plauded ; and I was so. I was flattered up to the height of 
my wishes : now I must learn a new lesson." 

On the evening of the 13th, he said, " What comfort 
have I in this bed, miserable as I seem to be ! Brother, I 
love to look at you. I see now who was right, and who 
was mistaken. But it seems wonderful, that such a dispen- 
sation should be necessary to enforce what seems so very 
plain. I wish myself at Olney ; you have a good river 
there, better than all the rivers of Damascus. What a scene 
is passing before me ! Ideas upon tliese subjects crowd 



BEV. JOHN COWPER. 15 

upon me faster than I can give them utterance. How plain 
do many texts appear, to which, after consulting all the com- 
mentators, I could hardly affix a meaning : and now I have 
their true meaning without any comment at all. There is 
but one key to the New Testament ; there is but one inter- 
preter. I cannot describe to you, nor shall ever be able to 
describe, what I felt in the moment when it was given to 
me. May I make a good use of it ! How I shudder when 
I think of the danger I have just escaped ! I had made up 
my mind upon these subjects, and was determined to hazard 
all upon the justness of my own opinions." 

His remarkable amendment soon appeared to be no 
more than a present supply of strength and spirits, that 
he might be able to speak of the better life which God had 
given him, which was no sooner done than he relapsed as 
suddenly as he had revived. It was his earnest desire to 
bear an open testimony in favor of the truth, the power of 
which he had experienced ; and to profess his cordial belief 
in the doctrines of the Reformation, and of the church in the 
communion of which he lived and died, in presence of those 
who had been strangers to the change which had taken place 
in his sentiments. But his strength declining apace, and 
his pains becoming more severe, lie could never find a 
proper opportunity. His experience was rather peace than 
joy, if a distinction may be made between joy and that 
heart-felt peace which he often spoke of in the most comfort- 
able terms ; and which he expressed by a heavenly smile 
upon his countenance under the bitterest bodily distress. 
His words upon this subject once were these : " How won- 
derful is it that God should look upon man, especially that 
lie should look upon me ! Yet he sees me, and takes notice 
of all that I suffer. I see him too ; he is present before me, 
and I hear him say, ' Come unto me, all ye that are weary 
and heavy laden, and I toill give yon rest.' " 



16 THE CONVERSION OF 

On the 14th, in the afternoon, I perceived that the 
strength and spirits which had been afforded him were sud- 
denly withdrawn, so that by the next day his mind became 
weak, and his speech roving and faltering. But still, at 
intervals, he was enabled to speak of* divine things with 
great force and clearness. On the evening of the 15th, he 
said, " ' There is moi'e joy in heaven over one sinner that 
repenteth, than over ninety and nine just persons who need 
no repentance.' That text has been sadly misunderstood 
by me, as well as by others. Where is that just person to 
be found ? Alas ! what must have become of me, if I had 
died this day sennight ? What should I have had to plead ? 
My own righteousness! That would have been of great 
service to me, to be sure ! Well, whither next ? Why, to 
the mountains to fall upon us, and to the hills to cover us. 
I am not duly thankful for the mercy I have received. 
Perhaps I may ascribe some part of my insensibility to my 
great weakness of body. I hope at least, that, if I was 
better in health, it would be better with me in these respects 
also." 

The next day, perceiving that his understanding began to 
suffer by the extreme weakness of his body, he said, " I 
have been vain of my understanding, and of my acquire- 
ments in this place ; and now, God has made me little bet- 
ter than an idiot, as much as to say, Now be proud, if you 
can. Well, while I have any senses left, my thoughts will 
be poured out in the praise of God. I have an interest in 
Christ, in his blood and sufferings, and my sins are forgiven 
me. Have I not cause to praise him ? When my under- 
standing fails me quite, as I think it will soon, then he will 
pity my weakness." 

Though the Lord intended that his warfare should be 
short, yet a warfare he was to have, and to be exposed to a 
measure of conflict with his own corruptions. His pain 



REV. JOHN COWPER. yj 

being extreme, liis powers of recollection much impaired, 
and the Comforter withholding for a season his sensible sup- 
port, he was betrayed into a fretfulness and impatience of 
spirit, which had never been permitted to show itself before. 
This appearance alarmed me, and having an opportunity 
afforded me by every one's absence, I said to him, " You 
were happier last Saturday than you are to-day. Are you 
entirely destitute of the consolations you then spoke of? 
And, do you not sometimes feel comfort flowing into your 
heart from a sense of your acceptance with God ?" He re- 
plied, " Sometimes I do, but sometimes I am left to despera- 
tion." The same day, in the evening, he said, " Brother, I 
believe you are often uneasy, lest what lately past should 
come to nothing." I replied by asking him whether, when 
he found his patience and his temper fail, he endeavoi'ed to 
pray for power against his corruptions. He answered, 
" Yes, a thousand times in a day. But I see myself odious- 
ly vile, and wicked. If I die in this illness, I beg you will 
place no other inscription over me than such as may just 
mention my name, and the parish where I was minister ; 
for that I ever had a being, and what sort of a being I had, 
cannot be too soon forgotten. I was just beginning to be a 
Deist, and had long desired to be so ; and I will own to you, 
what I never confessed before, that my function, and the 
duties of it, were a weariness to me which I could not bear. 
Yet, wretched creature and beast as I was, I was esteemed 
religious, though I lived without God in the world." About 
this time I reminded him of the account of Janeway's 
which he once read at my desire. He said he had laughed 
at it in his own mind, and accounted it mere madness and 
folly. "Yet, base as I am," said he, "I have no doubt 
now but God has accepted me also, and forgiven me all my 
sins." 

I then asked him what he thought of my narrative. He 

VOL. II. 13 



13 THE CONVERSION OF 

replied, *' I thought it strange, and ascribed much of it to 
the state which you liave been in. When I came to visit 
you in London, and found you in that deep distress, I would 
have given the universe to have administered some comfort 
to you. You may remember that I tried every method of 
doing it. When I found that all my attempts were vain, I 
was shocked to the greatest degree. I began to consider 
your sufferings as a judgment upon you, and my inability 
to alleviate them as a judgment upon myself. When Mr. 
M. came, he succeeded in a moment. This surprised me ; 
but it does not surprise me now. He had the key to your 
heart, which I had not. That which filled me with disgust 
against my office, as a minister, Avas the same ill success 
which attended me in my own parish. There I endeavored 
to soothe the afflicted, and to reform the unruly by warning 
and reproof; but all that I could say in either case was 
spoken to the wind, and attended with no effect." 

There is that in the nature of salvation by grace, when it 
is truly and experimentally known, which prompts every 
person to think himself the most extraordinary instance of 
its power. Accordingly, my brother insisted upon the pre- 
cedence in this respect, and upon comparing his case with 
mine, would by no means allow my deliverance to have 
been so wonderful as his own. He observed that, " from 
the beginning, both his manner of life and his connections 
had been such as had a natural tendency to blind his eyes, 
and to confirm and rivet his prejudice against the truth. 
Blameless in his outward conduct, and having no open im- 
morality to charge himself with, his acquaintance had been 
with men of the same stamp, who trusted in themselves that 
they were righteous, and despised the doctrines of the cross. 
Such were all, whom, from his earliest days, he had been 
used to propose to himself as patterns for his imitation." 

His thoughts, I suppose, had been led to this subject, 



KEV. JOHN COVVPER. 19 

when, one afternoon, while I was writing by the fireside, 
he thus addressed himself to the nurse, who sat at his bol- 
ster. " Nurse, I have lived three-and-thirty years, and 1 
will tell you how I have spent them : When I was a boy, 
they taught me Latin ; and because I was the son of a gen- 
tleman, they taught me Gi'eek. These I learned under a 
sort of private tutor. At the age of fourteen, or thereabouts, 
they sent me to a public school, where I learned more Latin 
and Greek ; and, last of all, to this place, where I have 
been learning more Latin and Greek still ! Now, has not 
this been a blessed life, and much to the glory of God !" 
Then directing his speech to me, he said, " Brother, I was 
going to say I was born in such a year ; but I correct my- 
self: I would rather say, in such a year I came into the 
world. You know when I was born." 

As long as he expected to recover, the souls committed 
to his care were much upon his mind. One day, when 
none was present but myself, he prayed thus : " Oh Lord, 
thou art good ; goodness is thy very essence, and thou ait 
the fountain of wisdom ! I am a poor worm, weak and 
foolish as a child. Thou hast entrusted many souls unto 
me; and I have not been able to teach them, because I 
knew thee not myself. Grant me ability, oh Lord, for I 
can do nothing without thee, and give me grace to be 
faithful." 

In a time of severe and continued pain, he smiled in my 
face, and said, "Brother, I am as happy as a king." And 
the day before he died, when I asked him what sort of a 
night he had had, he replied, " A sad night, not a wink of 
sleep." I said, "Perhaps, though, your mind has been 
composed, and you have been enabled to pray." " Yes," 
said he, " I have endeavored to spend the hours in the 
thoughts of God and prayer ; I have been much comforted, 
and all the comfort I got, came to me in this way." 



20 THE CONVERSION, ETC. 

The next morning I was called up to be witness of his 
last moments. I found him in a deep sleep, lying perfectly 
still, and seemingly free from pain. I staid with him till 
they pressed me to quit the room, and in about five minutes 
after I left him, he died ; sooner, indeed, than I expected, 
though, for some days, there had been no hopes of his re- 
covery. His death at that time was rather extraordinary ; 
at least, I thought it so ; for when I took leave of him the 
night before, he did not seem worse nor weaker than he 
had been, and for aught that appeared, might have lasted 
many days; but the Lord, in whose sight the death of his 
saints is precious, cut short his sufferings, and gave him a 
speedy and peaceful departure. 

He died at seven in the morning, on the 20th of March, 
1770. 

" Thou art the source and centre of all minds. 
Their only point of rest, eternal word! 
From THEE departing tliey are lost, and rove 
At random, witJiout honor, hope, or peace. 
From THEE is all that soothes the life of man. 
His high endeavor and his glad success, 
His strength to suffer, and his will to serve. 
But, Oh ! thou bounteous Giver of all good, 
Thou art of all thy gifls thyself the crown. 
Give what thou canst, without thee we are poor ; 
And with thee rich, take what thou wilt away." 

The Task, Book .5 



No. 50. 

THE 

SWEARER'S PRAYER, 

OR 

HIS OATH EXPLAINED. 



What, a swearer pray ! Yes, swearer, whether thou 
thinkest so or not, each of thine oaths is a prayer — an appeal 
to the holy and Almighty God, whose name thou darest so 
impiously to take into thy lips. 

And what is it, thinkest thou, swearer, that thou dost 
call for, when the awful imprecations, damn and damnation, 
roll so frequently from thy profane tongue ? Tremble, 
swearer, while I tell thee ! Thy prayer containeth two 
parts : thou prayest, First, that thou mayest be deprived of 
eternal happiness ! Secondly, that thou mayest be plunged 
into eternal misery ! 

When, therefore, thou callest for damnation, dost thou 
not, in effect, say as follows : " O God ! thou hast power to 
punish me in hell for ever : therefore, let not one of my sins 
be forgiven ! Let every oath I have sworn — every lie that 
I have told — every Sabbath that I have broken — and all the 
sins that I have committed, either in thought, word, or deed, 
rise up in judgment against me, and eternally condemn me! 
Let me never partake of thy salvation ! May my soul and 
body be deprived of all happiness, both in this world and 
that which is to come ! Let me never see thy face with 
comfort — never enjoy thy favor and friendship ; and let me 
never enter into the kingdom of heaven !" 

This is the first part of thy prayer. Let us hear the 
second. 

" O God, let me not only be shut out of heaven, but also 
shut up in hell ! May all the members of my body be tor- 
VOL. II, 13* 



2 THE SWEARER'S PRAYER. 

lured with inconceivable agony, and all the powers of my 
soul tormented with horror and despair, inexpressible and 
eternal ! Let my dwelling be in the blackness of darkness, 
and my companions accursed men and accursed devils ! 
Pour down thy hottest anger ; execute all thy wrath and 
curse upon me ; arm and send forth all thy terrors against 
me ; and let thy fierce, thy fiery, thy fearful indignation rest 
upon me ! Be mine eternal enemy, and plague, and punish, 
and torment me, in hell, for ever, and ever, and ever !" 

Swearer, this is thy jyrayer ! O, dreadful imprecation ! 
O, horrible, horrible, most horrible ! Blaspheming man ! 
dost thou like thy petition ? Look at it. Art thou sincere 
in thy prayer, or art thou mocking thy Maker ? Dost thou 
wish for damnation ? Art thou desirous of eternal torment ? 
If so, swear on — swear hard. The more oaths the more 
misery ; and, perhaps, the sooner thou mayest be in hell. 
Art thou shocked at this language ? Does it harrow up thy 
soul ? Does the very blood run cold in thy veins ? Art 
thou convinced of the evil of profane swearing ? How many 
times hast thou blasphemed the God of heaven ? How many 
times hast thou asked God to damn thee in the course of a 
year, a month, a day ? Nay, how many times in a single 
hour hast thou called for damnation ? Art thou not yet in 
hell ? Wonder, O heavens, and be astonished, O earth, at 
the goodness and long-suffering of that God whose great 
name swearing persons so often and so awfully profane ! 
Swearer, be thankful, O, be exceedingly thankful, that God 
has not answered thy prayer, thy tremendous prayer ; that 
his mercy and patience have withliolden the request of thy 
polluted lips ! Never let him hear another oath from thy 
unhallowed tongue, lest it should be thy last expression upon 
earth, and thy swearing pi-ayer should be answered in hell. 
O, let thine oaths be tui-ned into supplications ! Repent and 
turn to Jesus, who died for swearers as well as his murder- 
ers : and then, O then, though thou mayest have sworn as 
many oaths as there are " stars in the heavens, and sands 
upon the seashore, innumerable," then thou shalt find, to 
thy eternal joy, that there is love enough in his heart, and 
merit sufficient in his blood, to pardon thy sins, and to save 
thy soul for ever. Swearer, canst thou ever again blas- 
pheme such a God and Saviour as this ? Does not thy con- 
science cry, God forbid ? Even so, Amen. 



THE SWEARER'S PRAYER. 



THE PRAYER ANSWERED, 

IN THE FOLLOWING AMONG MULTITUDES OF OTHER INSTANCES. 

In November, 1786, a person much given to swearing, 
being disappointed by one of his companions not returning 
to the public-house as soon as he expected, swore he would 
never drink with him again, and that if he did, it should be 
his last. Accordingly, that day was his last.' God took 
him at his word, and thus called him into eternity. 

In November, 1787, one W rs, a smith, spending 

the evening at a public-house in Leather-lane, quarrelled 
with one of his companions ; and while swearing the most 
horrid oaths, God struck him instantaneously dead, with an 
oath on his lips, upon the bench where he was sitting. The 
jury who sat upon the body, after hearing all the circum- 
stances of the case, brought in their verdict, that " W rs 

was struck dead as a judg7nent from God.'' This narration 
was given by the foreman of the jury. 

Another remarkable judgment overtook a person living 
in Brewer-street, Soho, who, cursing and swearing in a most 
dreadful manner, was struck speechless, and died the same 

afternoon. WUl's Register. 

In the year 1806, Joseph Shepherd, an inhabitant of 
Bledlow, in the county of Bucks, remarkable for his de- 
pravity, drunkenness, profane cursing and swearing, and 
contempt of the Gospel, was offered a pint of ale upon con- 
dition of his damning the Methodists. This proposal was so 
agreeable to his own wicked inclinations and habits, that he 
readily complied with it, and received the promised reward. 
But a more dreadful recompense was at hand ! On Wed- 
nesday, October 1st, he was repeating, at a public-house, 
his wishes for the damnation of those religious persons gen- 
erally called Methodists, with horrid oaths, too shocking to 
be expressed, when in about two hours afterwards it pleased 
God suddenly to strike him with a mortal disease, which at 
its commencement deprived him of the use of his hands and 
feet, and progressed so rapidly as to put a period to his life 
on the Monday following. During the course of his illness 
he was greatly terrified with the expectation of approaching 



4 ■"■ THE SWEARERS IRAYER. 

death and judgment, and expressed himself thus : "I have 
no hope. I shall meet with no forgiveness. I have been a 
great sinner all my life, but the last week was worse than 
all my former days. Oh ! if God would spai'e me a little 
longer, I would not go on as I have done." 

T. G., who lived in the parish of Sedgely, near Wolver- 
hampton, having lost a considerable sum at cock-fighting, to 
which practice he was notwiously addicted, swore, in a most 
horrid manner, that he would never fight another cock, fre- 
quently calling upon God to damn his soul to all eternity if 
he did ; and, with dreadful imprecations, wishing the devil 
might fetch him, if ever he made another bet. His resolu- 
tions, thus impiously formed, were for a while observed ; 
but about two years afterwards, Satan, whose willing ser- 
vant he continued to be, inspired him with a violent desire 
to attend a cock-fighting at Wolverhampton, and he complied 
with the temptation. He there stood up and cried, " I hold 
four to three on such a cock." " Four what ?" said one of 
his companions in iniquity. " Four shillings," replied he. 
Upon which the wager was confirmed, and he, putting his 
hand into his pocket for the money, instantly fell a ghastly 
corpse on the ground. Evang. Mag. 

" Who hath hardened himself against God, and hath 
prospered ?" Job 9:4. 

" Thou shalt not take the name of the Lord thy God in 
vain ; for the Lord will not hold him guiltless that taketh 
his name in vain." Exod. 20 : 7. 

*' Because of swearing, the land mourneth." Jer. 23 : 10. 

" Every one that sweareth shall be cut off." Zech. 5 : 3. 

Dear reader, art thou a swearer ? Oh ! take this friendly 
warning : thy next oath may be thy last. If thy prayer is 
heard, thy soul is damned for ever ! 



PUBLISHED BY THE AMERICAN TRACT SOCIETT. 



]¥o. 01. 

THE 



MISERY OF THE LOST. 



The soul of man is susceptible of an intense degree of 
unliappiness. Even in this world, mucli misery is expe- 
rienced by many, though here there are alleviations, and, 
commonly, some hope of deliverance. But in the world to 
come, hope is a stranger ; and there are there no alleviating 
circumstances. 

The misery of the damned has by theologians been 
divided into that of loss and that of sense : the one pro- 
duced by the loss of good possessed or once attainable, the 
other arising from the positive infliction of punishment. 
But though this distinction has a foundation as it relates to 
the cause of the sinner's misery, yet, as it regards the feel- 
ing itself, there is no reason for making any distinction. All 
misery is felt according to its nature and intensity, and 
therefore is pain of sense, or sensible pain, whatever may 
be its cause. So the question whether the fire of hell is a 
material fire, is of no importance ; for if I feel a pang of 
misery, at any moment, it matters nothing whether it is 
produced by a material or immaterial, by a privative or 
positive cause. 

Under the general name of misery, many species of suf- 
fering are included ; all, however, agreeing in this, that the 
sensation is painful. The feeling of fear is a very painful 
emotion, but in its nature very different from remorse. Ex- 



2 THE MISERY OF THE LOST. 

cessive pain, in our present state, may be experienced 
through the nerves of sensation ; but even here these s\if- 
ferings differ, not only in degree, but in kind. The head- 
ache, toothache, and lumbago, are all severe pains, but they 
are not the same ; and these bodily pains differ exceedingly 
from the feelings of remorse, or despair. 

Our capacity of pain seems to bear an exact proportion 
to our susceptibility of pleasure. Indeed, the same facul- 
ties and affections which are the sources of our happiness 
when the objects suited to them are possessed, become the 
causes of our misery, when depi'ived of those objects. By 
the same faculty we perceive the beauties and the deformi- 
ties of objects ; the same moral sense is the instrument of 
the most exalted and soul-satisfying pleasure, and of the 
most intolerable anguish of which the soul is capable. Ev- 
ery affection and appetite affords pleasure, when duly exer- 
cised on its proper object ; but deprived of this, becomes 
a source of intense pain. 

Though the nature of future misery to all lost souls is 
the same, yet the degree may differ to an extent which no 
man can estimate. Some divines have maintained that the 
future happiness of the righteous will be equal, as eternal 
life is the free gift of God ; but none, I believe, have ever 
held that the punishment of the lost will be equal. The 
Scriptures abundantly teach, that every man will be judged 
according to the deeds done in the body ; and as the sins of 
different individuals are immensely different in guilt, justice 
demands that tjieir punishment should be proportioned to 
the demerit of the sinner. Our Saviour most explicitly 
teaches this doctrine, when he says, "That servant who 
knew his master's will, and prepared not himself, shall be 
beaten with many stripes ; but be who knew not his mas- 



THE MISERY OF THE LOST. 3 

ter's will, and yet committed things worthy of stripes, shall 
be beaten with few stripes." 

The guilt of sin is not measured merely, or principally, 
by the external act, but by the light and advantages enjoyed 
by some above others. The difference between sins against 
light and sins of ignorance, is a matter concerning which 
common sense gives a judgment consonant with the rule 
laid down by our Lord. It does not appear that the cities 
of Galilee, where Christ spent most of his time, and where 
he wrought most of his beneficent miracles, were remarka- 
ble for external acts of immorality ; and yet their sins were 
greater than those of cities proverbial for their wickedness, 
and consequently their punishment would be greater. His 
words should never be forgotten: "Woe vmto thee, Cho- 
razin ! woe unto thee, Bethsaida ! for if the mighty works 
which have been done in thee had been done in Tyre and 
Sidon, they would have repented long ago in sackcloth and 
ashes. And thou, Capernaum, which art exalted to heaven, 
shalt be thrust down to hell ; for if the mighty works which 
have been done in thee, had been done in Sodom, it would 
have remained unto this day : therefore I say unto thee, it 
shall be more tolerable for Sodom in the day of judgment 
than for this city." 

These are words of awful import, and are as applicable 
to neglecters of the Gospel and impenitent sinners now, as 
to those devoted cities. Many, because their external con- 
duct is decent and moral, persuade themselves that their 
pimishment will be light ; but, in view of the words cited 
above, it will be far more tolerable for the vilest of the 
heathen, than for them, if they continue in their impenitence 
and neglect of the great salvation. Certainly, Gospel-neg- 
lecters, however decent in their external behavior, will sink 



4 THE MISERY OF THE LOST. 

very deep into the abyss of misery. Among these, how- 
ever, there will be a great difference. Some, alas, who sin- 
ned maUgnantly against light, will sink to the lowest gulf 
in hell. 

To describe the extreme misery of lost souls is painful, 
both to the writer and the reader. If we should give way 
to our sympathies and compassionate feelings, we should 
not only exclude this awful subject from our discourses, but 
from our creed. Indeed, it must be acknowledged, that 
it occasions a conflict to reconcile our reason to the reality 
of such intense and interminable sufferings as are described 
in the word of God ; and plausible arguments, derived from 
the goodness of God, might be constructed against the doc- 
trine of so great future misery ; but all such arguments 
would operate equally against the existence of sin and mis- 
ery in this world, which, alas, are known too well to be facts 
which none can deny, and of which every individual is a 
witness. 

When God speaks, reason and feeling should be silent. 
He knows what justice demands, and what can be done 
consistently with his attributes ; but man is of yesterday, 
and knows nothing. Suppose a child, five or six years old, 
should undertake to sit in judgment on the acts of govern- 
ment, and to decide whether its penal laws were just or 
unjust, and whether capital punishments ought to be inflict- 
ed on murderers, or whether a war was just and necessary, 
who would expect a correct judgment from an infant ? But 
such a child is better qvialified to decide on the most com- 
plicated schemes of human policy, than man to judge of the 
propriety of the divine administration. 
-. Impenitent men are apt to harden themselves against 
the awful denunciations of divine wrath contained in the 



THE MISERY OF THE LOST. 5 

Bible, and to cherish unkind feelings towai'ds the ministers 
who bring out plainly and authoritatively the doctrine of 
the New Testament, on this subject. And it cannot be de- 
nied, that some preachers denounce the terrors of the law 
against transgressors, in a style and manner adapted rather 
to irritate than to convince. They speak almost as if they 
took pleasure in these awful threatenings, and as if they had 
nothing to fear for themselves. No doubt many a zealous 
preacher has passed sentence on himself, and has actually 
suffered those torments which he denounced against others. 
I am, therefore, disposed to present this subject in a 
light which cannot give offence. Instead of representing the 
danger to which others are exposed, I will make the case 
my own. It behooves me to " tremble at the word of the 
Lord," as much as others ; and as I am a sinner, and there- 
fore naturally subject to the penalty of the law, and liable 
to be misled by the deceitfulness of my heart to cherish false 
hopes, I will endeavor to realize to myself the feelings which 
I shall experience, if it should be my unhappy lot to die 
out of the favor of God. 

It would seem that the first moment after death must 
be one of unparalleled misery. My first reflection would be, 

" I am lost for ever — all hope of happiness or relief is 
gone from my miserable soul. The blackness of darkness is 
round about me ; no ray of light dawns on my Avretched soul. 
Despair — fell despair, has now seized upon me, and must 
blacken every prospect to all eternity. While in the world, 
I could contrive to turn away my thoughts from the disa- 
greeable subject ; but now, my misery, like a heavy burden, 
presses on me, and is ever present — go where I will, do what 
I will. 

VOL. TI. 14 



Q THE MISERY OF THE LOST. 

" While in the body, and engaged in secular pursuits, I 
entertained a secret hope that there might be some mistake 
respecting the extreme misery of the damned, or that there 
might possibly be some way of e cape not revealed ; but 
now, all these idle notions have fled like a dream when one 
awakes. I find hell to be no fable, but an awful reality. 
I find that the preachers, so far from exaggerating the 
misery of the lost, had no adequate conception of the 
wretchedness of a soul cast off from God for ever, and 
doomed to dwell in everlasting burnings. Oh horrible, hor- 
rible ! I am then undone — for ever undone ! In all former 
distresses, I could cry for mercy ; but now I have passed 
beyond the reach of raercj^ ! 

" For the sake of momentary enjoyments, and worthless 
riches and honors, I have bartered away my soul. Ac- 
cursed folly ! What benefit can I now derive from those 
earthly pleasures and possessions ? they only serve as fuel 
to the flames which consume me. Oh for one drop of 
water to cool my tongue. But for this I beg in vain. 
The time for prayer and for mercy has gone by, and my soul 
is lost, lost, lost ! and through eternity I must expect no 
deliverance — no relief, nor even the slightest mitigation of 
my misery. Woe, woe, woe is me ! It had been infinitely 
better for me never to have been born ! 

" If I had not enjoyed the offers of the Gospel, if par- 
don and reconciliation had not been within my reach, and 
often urged upon me, my anguish would not be so excruci- 
ating. But this it is which wrings my heart with tmspeak- 
able anguish, that I might have escaped all this misery. 
Had it not been for my own sin and folly, I might ere now 
have been in heaven. Others who heard the same sermons, 
and belonged to the same family, are noAv in Abraham's 



THE MISERY OF THE LOST. 7 

bosom, while I am tormented in this flame. Oh that I could 
cease to be ; but to fly from existence is impossible. 

" Here, I am surrounded by wretches as miserable as 
myself, but their company rather aggravates than mitigates 
my soul's anguisli. I am reproached and cursed by all who 
were ever led by my counsel or example into the ways of 
iniquity. They dreadfully scowl upon me. 

" And the fiends of the pit, who were my seducers, now 
combine to taunt me with my foWj. They never had the 
offiers of mercy. The merits of a dying Saviour were never 
offiered to them. They seem to entertain a malignant pleas- 
ure — if pleasure it can be called — in witnessing my extreme 
misery. Oh wretched man, Avhither can I flee ? Is there 
no possible escape from this prison of despair ? Can no 
one ever pass the gulf which separates this dismal abode 
from the regions of the blessed ? None — none ! 

" Oh, if there could be a suicide of the soul, how happy 
should I be to escape from existence, and to plunge into 
the gulf of annihilation, which once seemed horrible to my 
apprehension, but now desirable. This would be an obliv- 
ion of all my misery. But in vain do I seek to die. Death 
flies from me. And here I see those deluded souls, who, 
by doing violence to their own lives, vainly dreamed that 
they were escaping from misery ; but alas, from a burden 
which with faith and patience might have been borne, they 
have leaped into a fiery furnace. They are now convinced 
of the dreadful sin and folly of suicide ; but they cannot 
repeat the act here. 

" May I hope that time will lessen the horrors and an- 
guish of my wretched soul ? Will my heart, so susceptible 
of the emotions of bitter anguish, by degrees become less 
sensible to these piercing pains, and be more able to bear 



8 THE MISERY OF THE LOST. 

up under this overwlielming weight of misery ? This ques- 
tion can only be .solved by experience : let me ask some one 
who has been suffering for thousands of years, 

" Here comes Cain, the first murderer, who is known 
still by having upon him the stain of a brother's blood. Sup- 
pose I speak to him. Tell me, fellow-prisoner, who hast 
long endured the pains of this infernal prison, whether by 
long continuance these miseries become more tolerable ? 
But why do I ask ? the wretched fratricide is evidently 
writhing in keenest anguish. He is too miserable to speak, 
and too full of malignity to gratify any one. His guilty 
stain — the blood-spot — has not been burnt out by the fierc- 
est fires of hell. No ; see, he defies the Almighty. He 
blasphemes the God of heaven. He asks for no mitigation 
of his punishment now. His malignant, fiery spirit, feeds 
on despair, and challenges his Avenger to do his worst. 

" Oh, then, I see there is a progression in wickedness, 
even in hell. This is the most appalling prospect of all — an 
endless progression in sin, and consequently an increase, 
instead of a diminution of misery, through the endless ages 
of eternity." 

Another awful point in the existence of the damned, will 
be THE DAY OF JUDGMENT. Great as is the misery of a lost 
soul when separated from the body, this is probably small, 
when compared with the exceeding weight of misery which 
shall overtake it at the day of judgment. I must then 
endeavor to imagine what will be my feelings, if I should be 
found on the left hand on that dreadful day. 

As here a large portion of our pleasures and pains are 
experienced through the body, I know no reason why it 
should not be so in the future world. Certainly, the dis- 



THE MISERY OF THE LOST. 9 

embodied spirit is capable of none of these pains or pleas- 
ures. It seems reasonable to conclude, therefore, that the 
bodies of the damned Avill be so constructed as to be inlets 
to excruciating pains, as the bodies of the saints will be 
instruments of refined, celestial pleasures. The person of 
the man is not complete without the body, and therefore 
the final sentence of condemnation will not be denounced, 
until the body — the self-same body — is raised from the 
dead, and reunited to the soul ; that, having been partners 
in transgression, they may be associated in enduring the 
condign punishment of the deeds done in the body. 

The state of the lost soul before the judgment, may be 
compared to that of a criminal confined in prison, waiting 
for his trial. Let me then imagine myself to have died 
unreconciled and impenitent. At an unexpected time the 
sound of the last trumpet will be heard ; and as it is the 
last trumpet, so it will be the loudest. The departed spirits 
confined in prison shall hear it, and their bodies, long crum- 
bled to dust, shall hear it ; and I shall certainly hear that 
awful, deeply-peneti-ating sound, and I shall come forth, 
coerced by an irresistible power. I shall agaui be clothed 
•with a body ; but 0, what sort of a body ! 

Among millions of millions I am forced to appear. Oh 
what terrible majesty in the Judge, now coming with airhis 
holy angels — now seated on his great white throne. Awful 
moment ! The books are opened. There all my crimes of 
thousfht, word, and deed, are recorded — sins of omission as 
well as commission. Oh for a hiding-place under the rocks 
or caves ! But no ; I must appear ; I must hear my sen- 
tence of condemnation and banishment. The misery of an 
age seems condensed into this moment. The tremendous sen- 
tence comes forth, " Depart, ye cursed, into everlasting fire, 

vol.. II It"' 



10 THE MISERY OF THE LOST. 

prepared for the devil and his angels." Imagination fails — 
I can write no more ; experience must teach the rest. 

The misery of the eternally lost cannot be adequately 
conceived, much less expressed. It cannot be exaggerated 
by any description ; and this will be manifest, if we consider 

WHAT THEY KNOW THEY HAVE LOST. 

All the good things which they enjoyed in this life the}-- 
must leave behind. All their riches, honors, and sensual 
pleasvu-es are left at death ; and for these there Avill be no 
substitute in eternity. The vicious cravings of the immor- 
tal soul will continue, but there will be no longer any 
objects to gratify them ; for want of which, like some ven- 
omous creatures when wounded, they will turn and prey 
upon themselves. 

A soul with its active powers and passions, must be 
miserable if deprived of all objects suited to its gratifica- 
tion. We know scarcely any misery on earth more intol- 
erable than a human being perishing for lack of bread or 
water. Hunger and thirst, if not seasonably gratified, are 
the sources of most excruciating pain. Now, the soul can 
never lose its desire of happiness ; how miserable, then, must 
it be when this insatiable desire meets with nothing to grat- 
ify it. It is strongly represented by our Saviour in the case 
of the rich man in hell, Avho cried for one drop of water, 
and said, " I am tormented in this flame." The soul of the 
sinner will be its own chief tormentor. It is possible, that 
all the torment experienced in hell will be the natural con- 
sequence of sin. 

Malignant passions are in their very nature attended with 
misery ; for as benevolent aff'ections are beatific, so malev- 
olent feelings are accompanied with misery. Here, these 



THE MISERY OF THE LOST. H 

malignant passions are held under restraint ; and while we 
are in the body, there are instinctive natural affections which 
counteract the malevolent feelings which exist in the de- 
praved heart ; but in eternity all restraint will be removed, 
and the native wickedness of the heart will act itself out : 
there are no natural affections there — all will be immixed 
malice, envy, and wickedness. Let any moral agent who is 
totally depraved be abandoned to himself, and he must be 
miserable. His own passions will become his everlasting 
tormentors. He will carry a hell in his own bosom. 

But of all feelings of miser^^ none is so intolerable as 
remorse. The conscience, or moral faculty, as it is the prin- 
cipal source of the most pure and sublime enjoyment to the 
righteous, so it is, to the lost, the scorpion which will for 
ever sting the soul with inexpressible anguish. The con- 
sciousness of havini; done wronsc, of havinof sinned asxainst 
God, and of being the cause of our own destruction, is a 
kind of hell as dreadful as any of which we can conceive. 
The lost soul will for ever have the conviction, clearly im- 
pressed, that it is its own destroyer ; and that heaven with 
all its joys, has been lost by its own sinful folly and neglect. 
Oh, what a misery to be endured without the least hope of 
an end ! 

This leads to the mention of the bitterest ingredient of 
all in the cup of misery : it is despair — black despair. Oh, 
if there was the most distant hope of release at some future 
period, it would mitigate the pain, and remove at least one 
half the anguish of the suffering sinner. But despair admits 
of no alleviation. Even the commonest pain of an aching 
tooth or finger would now be intolerable, if there was no 
hope of a termination. 

Men may here dream of a deliverance from hell, after a 



12 THE MISERY OF THE LOST. 

long time of suffering, but the delusion will vanisli as soon 
as they enter eternity. They will then find that the word 
of God, which denounced eternal destruction on impenitent 
sinners, was not a vain threat ; that God will not spare the 
guilty, but will punish them with everlasting destruction. 

my soul, consider now how you will be able to endure 
such misery as must be experienced by all the lost, but 
especially by those who enjoyed the light of the Gospel. 
Canst thou fortify thyself against all this misery? Wilt 
thou be able to endure it with patience ? Only imagine 
your condition, millions of ages hence. Still writhing in 
anguish — still belching out horrid blasphemies — still covered 
with the blackness of darkness — still without a ray of hope. 
Not a moment's ease during this long period. my soul, 
will you not make one vigorous effort to escape so great 
misery ? Will you not strive to flee from the wrath to 
come ? Life, eternal life, is still within your reach. Lay 
hold on the prize. Press on to the kingdom. Take refuge 
in the cross, and you will be safe. 



I¥o. 52. 

A DYING MOTHER'S COUNSEL 

TO HER ONLY SON. 



My dear Child — It is impossible for me to know Avith 
what feelings you will read these lines ; but I assure you 
they are the expression of a heart full of maternal affection 
towards you, and of tender solicitude for your best, your 
everlasting welfare. Though this paper may now seem to 
you an efiusion of unnecessary anxiety, yet do not treat it 
with neglect. Carefully preserve it : the time may come 
when it will be precious in your view — when you will read 
it with comfort to your soul. The time of my departure is 
at hand. I have reason daily to look for my great change. 
Under the infirmities of age, and in immediate prospect of 
the eternal world, I write this, which may be my last, my 
farewell advice. O, how happy am I in the reflection, that 
God is able, by his blessed Spirit, to accompany it with good 
to your soul, and to render it an instrument of your conver- 
sion. If he should be pleased so to do, if my eyes might 
witness his salvation in you, what reason should I have to 
adore the infinite riches of his grace ! Methinks I could 
clasp you in my withered arms, and ciy out, with good old 
Simeon, " Now lettest thou thy servant depart in peace !" 

But O, how awful Avould it be, if this, like all my former 
warnings and advice, should be disregarded by you, and 
serve to harden you in sin ! The event I must leave in the 
hands of a holy and sovereign God. If you will not listen 
to the last advice of your dying mother, but will turn a deaf 
ear, and continue in sin till you die, God will be just in your 
everlasting destruction. But the idea, my child, that you 
should wilfully persevere in sin, and be preparing for so 
awful a doom, is painful in the extreme. While I bow in 



2 A DYING MOTHER'S COUNSEL 

humble submission to the justice of God in your condemna- 
tion, I earnestly pray that you may now attend to the things 
which belong to your eternal peace, before they shall be for 
ever hidden from your eyes. 

O, my dear child, how can you neglect the welfare of 
your precious, immortal soul, when so much has been done 
for your salvation ! In Christ there is a fulness of salvation 
for all who will come to him. He is able and willing to 
save. He has laid down his life to make atonement for 
such creatures as we are ; and will you trample under foot 
his precious blood, and reject his kind invitations ? This 
Saviour, who now so kindly invites you to accept of mercy, 
will hereafter be clothed in the majesty of a judge. With 
what shame and confusion will your present conduct fill 
you before his tribunal ! I would address you in the words 
of King Lemuel's mother : " What, my son ! and what, 
the son of my womb! and what, the son of my vows!" 
Can I bear the thought, that the son who was given me in 
ans\\er to prayer ; my only son, whom I have nursed and 
brought up with so much care and tenderness ; the son 
whom I have so many times prayed over and counselled ; 
that this dear son should treat the Saviour with contempt, 
and stand among his enemies ! O, how is my heart pained 
while I look forward to that dreadful day, when 1 shall see 
my poor ruined son, if he turn not from his sins, stand trem- 
bling before the judgment-seat of Christ — his face gathering 
blackness — anguish and despair staring through his eyelids, 
at hearing the amazing sentence. Depart! — when I shall 
see him bound in everlasting chains, cast into a lake of fire, 
and the gates shut up by Him who shutteth and no man 
openeth ! O, who can dwell with devouring fire ! who can 
dwell with everlasting burnings ! How will your heart en- 
dure ? how can your hands be strong ? In view of so awful 
a doom, my heart bleeds for you. This doom certainly 
awaits you if you do not repent. 

These solemn considerations have often been set before 



TO HER ONLY SON. 3 

you. But, alas I have I not reason to fear they have hith- 
erto been lost ? And what I now write will liave no good 
effect, unless God accompany it with the influence of his 
Spirit. Even if I had been into the eternal world, and seen 
the terrors of hell and the glories of heaven, and were now 
returned to speak of them to you, and could do it "with the 
tongue of an angel, it would not insure your salvation. " If 
you hear not Moses and the prophets, neither would you be 
persuaded though one rose from the dead." 

You know, by sad experience, how ineffectual the use 
of means is, without the cooperation of the Spirit. You have 
also had some experience how God operates upon the mind ; 
how a person feels when the word is made to produce con- 
viction and terror. O, that you had experience of the ope- 
ration of the Spirit in regeneration ! I wish to impress upon 
you a sense of your dependence upon the grace of God. 
Your soul is in his hand. He can awaken, and sanctify 
you, and prepare you for heaven. O, my child, take heed 
that you do not grieve the Spirit who has been so long striv- 
ing with you, and provoke him to depart from you. Your 
case then would be desperate. All the means you might 
enjoy would only harden you in sin, and increase your 
treasure of v.rath. For your soul's sake, do not grieve the 
Holy Spirit. Consider repentance as your immediate duty. 
Forsake your sins. Especially guard against those that 
most easily beset you. I need not describe these ; con- 
science will point them out. Do, my child, be in earnest 
for the salvation of your soul ; and may God, who delights 
not in the death of a sinner, but rather that he turn and live, 
have mercy upon you. 

Let not your sins discourage you from seeking mercy. 
In immediate repentance there is hope. Think not that, 
because you have neglected so many counsels and warnings, 
and stifled so many convictions, there is no hope, and that 
you had better take what comfort you can in sin, and not 
trouble yourself about another world. These thoughts are 



4 A DYING MOTHER'S COUNSEL, ETC. 

the suggestions of the deceiver. Reject them. Say within 
yourself, " I will listen to none of these suggestions. I will 
be earnest in seeking for mercy. Have mercy upon me, O 
Lord ! have mercy upon me ! Blessed be thy name, I am 
yet in a land of hope. Many prayers have been made for 
me. Dear relations and friends have turned to the Lord, 
and are crying to him on my behalf. He is a prayer-hear- 
ing God. He is still merciful and gracious. Lord, help 
me so to ask, that I may receive ; so to seek, that I may 
find." Fain would I imagine, my dear child, that I hear 
you breathing out such language in retirement. May the 
Father of mercies graciously regard you, and the Holy 
Spirit convince, humble, and sanctify you ! 

And now, my dear child, let me hope that you will no 
longer trifle with your soul and with eternity ! Receive 
this as the last advice of a dying mother. O, tear every idol 
from your heart. Let nothing stand in competition with 
God. Embrace the Lord Jesus by faith. Give yourself 
and all you have to him, and taste the joys of his salvation. 
Make him your trust, your light, your strength. Let the 
Bible be your guide, and the faithful servants of God your 
companions. Never expose yourself to the reproach of liv- 
ing to yourself. Ten thousand obligations require you to 
live to him who died for you. Secure yourself against the 
woful reflection on a dying bed, that you have done nothing 
for the cause of the Redeemer. Labor to be useful. Go 
forth to every duty and trial, trusting in God ; and keep the 
final judgment and eternity constantly in view. I commend 
you, my beloved, my only son, to the mercy of that God 
before whom both you and I must shortly appear. That he 
may do for you above what I can ask or think, is the sincere 
and earnest prayer of your affectionate, dying mother. 



PUBLISHED BY THE AMERICAN TRACT SOCIETT. 



]Vo. 53. 



THE 



AFKICAN SERVANT. 



AN AUTHENTIC NARRATIVE. 



BY REV. LEGH RICHMOND. 




During a residence of some years' continuance in the 
neighborhood of the sea, an officer in the navy called upon 
me and stated that he had just taken a lodging in the parish 
for his wife and children, and that he had an African whom 
he had kept three years in his service. " The lad is a de- 
serving fellow," said the officer, "and he has a great desire 
to be baptized ; I have promised him to ask you to do it for 
him, if you have no objections." 

" Does he know any thing," I replied, "of the principles 
of the Christian religion ?" 

VOL. II. 1.5 



2 THE AFRICAN SERVANT. 

" O, yes, I am sure he does," answered the captain; 
" for he talks a great deal about it in the kitchen, and often 
gets laughed at for his pains ; but he takes it all very pa- 
tiently." 

" Does he behave well as your servant ?" 

" Yes, that he does : he is as honest and civil a fellow as 
ever came aboard a ship, or lived in a house." 

" Was he always so well-behaved?" 

" No," said the officer; " when I first had him he was 
often very unruly and deceitful ; but for the last two years 
he has been quite like another creature." 

" Well, sir, I shall be very glad to see him, and think It 
probable I shall wish to go through a course of instruction 
and examination ; during which I shall be able to form a 
judgment how far it will be right to admit him to the ordi- 
nance of baptism. Can he read ?" 

" Yes," replied his master ; " he has been taking great 
pains to learn to read for some time past, and can make 
out a chapter in the Bible pretty well, as my maid-ser- 
vant informs me. He speaks English better than many 
of his countrymen, but you will find it a little broken. 
When will it be convenient that I should send him over to 
you ?" 

"To-morrow afternoon, sir, if you please." 

" He shall come to you about four o'clock, and you shall 
see what you can make of him." 

With this promise he took his leave. I felt glad of an 
opportunity of instructing a native of that land whose wrongs 
and injuries had often caused me to sigh and mourn. 

At the appointed hour my African disciple arrived. He 
was a very young looking man, with a sensible, lively, and 
pleasing turn of countenance. 

I desired him to sit down, and said, "Your master in- 
forms me that you wish to have some conversation with me 
respecting Christian baptism ?" 

"Yes, sir, me very much wish to be a Christian." 

" Why do you wish so ?" 



THE AFRICAN SERVANT. 3 

" Because me know that Christian go to heaven when 
he die." 

" How long have you had that wish?" I said. 

" Ever since me hear one good minister preach in Amer- 
ica, two years ago." 

" Where were you born ?" 

" In Africa. Me was very little boy when me was made 
slave by the white men." 

" How was that ?" 

" Me left father and mother one day at home to go to get 
shells by the sea-shore ; and, as I was stooping down to 
gather them up, some white sailors came out of a boat and 
took me away. Me never see father nor mother again." 

" And what became of you then ?" 

" Me was put into ship and brought to Jamaica, and sold 
to a massa, who keep me in his house to serve him some 

years ; when, about three years ago. Captain W , my 

massa that spoke to you, bought me to be his servant on 
board his ship. And he be good massa ; and me live with 
him ever since." 

" And what thoughts had you about your soul all that 
time before you went to America?" I asked him. 

" Me no care for my soul at all before then. No man 
teach me a word about my soul." 

" Well, now tell me farther about what happened to you 
in America. How came you there ?" 

" My massa take me there in a ship, and he stop there 
one month ; and then me hear the good minister." 

" And what did that minister say ?" 

"He said me was a great sinner." 

" What, did he speak to you in particular ?" 

" Yes, me think so ; for there was a great many to hear 
him, but he tell them all about me." 

" What did he say ?" 

" He say about all the things that were in my heart." 

" What things ?" 

** My sin, my ignorance, my know nothing, my believe 



4 . THE AFRICAN SERVANT. 

nothing. The good minister made me see that me think 
nothing good, nor do nothing good." 

" And what else did he tell you ?" 

" He sometime look me in the face, and say, that Jesus 
Christ came to die for sinners, poor black Sinners as well as 
white sinners. Me thought this was very good, very good 
indeed, to do so for wicked sinner." 

" And what made you think this was all spoken to you 
in particular?" 

" Because me sure no such wicked sinner as me in all 
the place. The good minister must know me was thei'e." 

" And what did you think about yourself while he 
preached about Jesus Christ ?" 

" Sir, me was very much afraid when he said the wicked 
must be turned into hell fire. For me felt that me was very 
wicked sinner, and that make me cry. And he talk much 
about the love of Christ to sinners, and that make me ciy 
more. And me thought me must love Jesus Christ ; but me 
not know how, and that make me cry again." 

" Did you hear more sermons than one during that 
month ?" 

" Yes, sir ; massa give me leave to go three times, and 
all the times me wanted to love Jesus more, and do what Je- 
sus said ; but my heart seem sometime hard like a stone." 

" Have you ever heard any preaching since that time ?" 

" Never, till me hear sermon at this church last Sunday, 
and then me long to be baptized in Jehus' name." 

" And what have been your thoughts all the time since 
you first heard those sermons in America; did you tell any 
body then what you felt ?" 

" No ; me speak to nobody but to God. The good min- 
ister say that God hear the cry of the poor ; so me cry to 
God, and he hear me. And me often think about Jesus 
Christ, and wish to be like him." 

" Can you read ?" 

" A little." 

" Who taught you to read ?" 



THE AFRICAN SERVANT. g 

" God teach me to read." 

" What do you mean by saying so ?" 

" God give me desire to read, and that make reading 
easy. Massa give me Bible, and one sailor show me the 
letters ; and so me learn to read by myself with God's good 
help." 

" And what do you read in the Bible ?" 

" O, me read all about Jesus Christ, and how he loved 
sinners ; and wicked men killed him, and he died and came 
again from the grave, and all this for poor negro. And it 
sometime make me cry, to think that Christ love so poor 
negro." 

" And what do the people say about your reading and 
praying, and attention to the things of God ?" 

" Some wicked people, that do not love Jesus Christ, call 
me great fool, and negro dog, and black hypocrite. And 
that make me sometime feel angry ; but then me remember 
Christian must not be angry. Jesus Christ was called ugly, 
black names, and he was quiet as a lamb ; and so then me 
remember Jesus Christ, and me say nothing again to them." 

I was much delighted with the simplicity and apparent 
sincerity of this poor African ; and wished to ascertain what 
measure of light and feeling he possessed on a few leading 
points. St. Paul's summary of religion* occurring to me, 
I said, " Tell me what is faith ? What is your own faith ? 
What do you believe about Jesus Christ, and your own 
soul ?" 

" Me believe," said he, " that Jesus Christ came into the 
world to save sinners ; and though me be chief of sinners, 
Jesus will save me, though me be only poor black negro." 

" What is your hope ? What do you hope for, both as 
to this life and that which is to come ?" 

" Me hope Christ Jesus will take good care of me, and 
keep me from sin and harm, while me live here ; and me 

* Now abideth faith, hope, charity, these tliree ; but tlio 
greatest of these is charity. 1 Cor. 1-3 : 13. 

VOL. II. 15* 



5 THE AFRICAN SERVANT. 

hope, when me come to die, to go and live with him always, 
and never die again." 

" What are your thoughts about Christian love or char- 
ity ? I mean, whom and what do you most love ?" 

" Me love God the Father, because he was so good to 
send his Son. Me love Jesus Christ, because he die for poor 
sinner. Me love all men, black men and white men too ; 
for God made them all. Me love good Christian people, 
because Jesus love them, and they love Jesus." 

Such was my first conversation with this young disciple ; 
I rejoiced in the prospect of receiving him into the church, 
agreeably to his desire. I wished, however, to converse 
somewhat further, and inquire more minutely into his con- 
duct, and promised to ride over and see him in a few days, 
at his master's lodgings. 

When he was gone, I thought within myself, God hath 
indeed redeemed souls, by the blood of his Son, " out of 
every kindred, and tongue, and people, and nation." It is a 
happy thought, that " Ethiopia shall soon stretch forth her 
hands unto God. Sing unto God, ye kingdoms of the earth ; 
O sing praises unto the Lord !" 

Not many days after the first interview with my African 
disciple, I went from home on horseback with the design of 
visiting and conversing with him again at his master's house, 
which was situated in a part of the parish near four miles 
distant from my own. The road which I took lay over a 
lofty down or hill, which commands a prospect of scenery 
seldom equalled for beauty and magnificence. It gave birth 
to silent, but instructive contemplation. 

As I pursued the meditations which this magnificent and 
varied scenery excited in my mind, I approached the edge 
of a tremendous perpendicular cliff with which the down 
terminates ; I dismounted from my horse and tied it to a 
bush. The breaking of the waves against the foot of the 
cliff, at so great a distance beneath me, produced an in- 
cessant and pleasing murmur. The sea-gulls were flying 



THE AFRICAN SERVANT. ^ 

between the top of the cliff where I stood and the rocks 
below, attending upon their nests built in the holes of the 
cliff. The whole scene, in every direction, was grand and 
impressive ; it was suitable to devotion. The Creator ap- 
peared in the works of his creation, and called upon the 
creature to honor and adore. To the believer this exercise 
is doubly delightful. He possesses a right to the enjoyments 
of nature and providence, as well as to the privileges of 
grace. His title-deed runs thus : " All things are yours, 
whether Paul, or Apollos, or Cephas, or the world, or things 
present, or things to come ; all are yours, and ye are Christ's, 
and Christ is God's." 

I cast my eye downwards a little to the left, towards a 
small cove, the shore of which consists of fine hard sand. 
It is surrounded by fragments of rock, chalk cliffs, and steep 
banks of broken earth. Shut out from human intercourse 
and dwellings, it seems formed fijr retirement and contem- 
plation. On one of these rocks I unexpectedly observed a 
man sitting with a book, which he was reading. The place 
was near two hundred yards perpendicularly below me ; 
but I soon discovered by his dress, and by the black color of 
his features, contrasted with the white rocks beside him, that 
it was no other than my African disciple, with, as I doubted 
not, a Bible in his hand. I rejoiced at this unlooked-for 
opportunity of meeting him in so solitary and interesting a 
situation. I descended a steep bank, winding by a kind of 
rude staircase, formed by fishermen and shepherd's boys, 
in the side of the cliff down to the shore. 

He was intent on his book, and did not perceive me till 
I approached very near to him. 

" William, is that you ?" 

" Ah ! massa, me very glad to see you. How came massa 
into this place? Me thought nobody here but only God and me." 

" I was coming to your master's house to see you, and 
rode round by this way for the sake of the prospect. I often 
come here in fine weather to look at the sea and the ship- 
ping. Is that your Bible ?" 



8 THE AFRICAN SERVANT. 

" Yes, sir, this is my dear, good Bible." 

"I am glad," said I, "to see you so well employed; it 
is a good sign, William." 

" Yes, massa, a sign that God is good to me ; but me 
never good to God." 

" How so ?" 

" Me never thank him enough ; me never pray to him 
enough ; me never remember enough who give me all these 
good things. Massa, me afraid my heart very bad. Me 
wish me was like you." 

" Like me, William ? Why, you are like me, a poor 
helpless sinner, that must, like yourself, perish in his sins, 
unless God of his infinite mercy and grace pluck him as a 
brand from the burning, and make him an instance of dis- 
.tinguishing love and favor. There is no difference ; we 
have both come short of the gloiy of God : all have sinned." 

" No, me no like you, massa ; me think nobody like me, 
nobody feel such a heart as me." 

" Yes, William, your feelings, I am persuaded, are like 
those of every truly convinced soul who sees the exceeding 
sinfulness of sin, and the greatness of the price which Christ 
Jesus paid for the sinner's ransom. You can say, in the 
words of the hymn, 

' I the chief of sinners am, 
But Jesus died for me.' " 

" O yes, sir, me believe that Jesus died for poor negro. 
What w^ould become of poor wicked negro, if Christ no die 
for him ? But he die for the chief of sinners, and that make 
my heart sometime quite glad." 

" What part of the Bible were you reading, William?" 
" Me read how the man on the cross spoke to Christ, and 
Christ spoke to him. Now, that man's prayer just do for me. 
' Lord, remember me ;' Lord, remember poor negro sinner : 
this is my prayer every morning, and sometime at night 
too : when me cannot think of many words then me say the 
same again, Lord, remember poor negro sinner." 



THE AFRICAN SERVANT. 9 

" And be assured, William, the Lord hears that prayer. 
He pardoned and accepted the thief upon the cross, and he 
will not reject you ; he will in no wise cast out any that 
come to him." 

" No, sir, I believe it ; but there is so much sin in my 
heart, it make me afraid, and sorry. Massa, do you see 
these limpets,* how fast they stick to the rocks here ? Just 
so sin stick fast to my heart." 

" It may be so, William ; but take another comparison : 
do you cleave to Jesus Christ by faith in his death and 
righteousness, as those limpets cleave to the rock, and 
neither seas nor storms shall separate you from his love." 

" That is just what me want." 

" Tell me, William, is not that very sin which you 
speak of, a burden to you ? You do not love it : you would 
be glad to obtain strength against it, and to be freed from it, 
would you not ?" 

" O yes ; me give all this world, if me had it, to be 
without sin." 

" Come, then, and welcome, to Jesus Christ, my brother ; 
his blood cleanseth from all sin. He gave himself as a 
ransom fur sinners. He hath borne our griefs, and carrird 
our sorrows. He was wounded fijr our transgressions, he 
was bruised for our iniquities ; the chastisement of our 
peace was upon him ; and with his stripes we are healed. 
The Lord hath laid on him the iniquity of us all. Come, 
freely come to Jesus, tlie Saviour of sinners." 

" Yes, massa," said the poor fellow weeping, " me will 
come, but me come very slow ; very slow, massa ; me want 
to run, me want to fly. Jesus is very good to poor negi'o, 
to send you to tell him all this." 

" But this is not the first time you have heard these 
truths." 

" No, sir, they have been comfort to my soul many 

* A kind of sliell-fish which abounds in the place where we 
were, and which sticlis to the roclcs with great force. 



10 THE AFUICAN SERVANT. 

times since me hear good minister preach in America, as 
me tell you last week at your house." 

" Well, now I hope, William, that since God has been so 
graciously pleased to open your eyes, and affect your mind 
with such a great sense of his goodness, in giving his Son to 
die for your sake, I hope that you do endeavor to keep his 
commandments ; I hope you strive to behave well to your 
master and mistress, and fellow-servants. He that is a 
Christian inwardly, will be a Christian outwardly ; he that 
truly and savingly believes in Clirist, will show his faith by 
his works, as the apostle says. Is it not so, William ?" 

"Yes, sir, me want to do so. Me want to be faithful. 
Me sorry to think how bad servant me was before the good 
things of Jesus Christ come to my heart. Me wish to do 
well to my massa, when he see me, and when he not see me, 
for me know God always see me. Me know that if me sin 
against mine own massa, me sin against God, and God be 
very angry with me. Besides, how can me love Christ, if 
me do not do what Christ tell me ? Me love my fellow- 
servants, though, as me tell you before, they do not much 
love me, and I pray God to bless them. And when they 
say bad things, and try to make me angry, then me think, 
if Jesus Christ were in poor negro's place, he would not 
revile and answer again with bad words and temper, but he 
say little, and pray much. And so then me say nothing at 
all, but pray God to forgive them." 

The more I conversed with tliis African convert, the 
more satisfactory were the evidences of his mind being 
spiritually enlightened, and his heart effectually wrought 
upon by the grace of God. 

The circumstances of the place in which we met to- 
gether, contributed much to the interesting effect which the 
conversation produced on my mind. The little cove or bay 
was beautiful in the extreme. The air was calm and serene. 
The sun shone, but we were sheltered from its rays by the 
cliffs. One of these was stupendously lofty and large. It 
was white as snow ; its summit hung directly over our 



THE AFRICAN SERVANT. n 

heads. The sea-fowl were flying around it. Its whiteness 
was occasionally checkered with dark green masses of 
samphire, which grew there. On the other side, and behind 
us, was a more gradual declivity of many-colored earths, 
interspersed with green patches of grass and bushes, and 
little streams of water trickling down the bank, and min- 
gling with the sea at the bottom. At our feet the waves 
were advancing over shelves of rocks covei'ed with a great 
variety of sea-weeds, which swam in little fragments, and 
displayed much beauty and elegance of form, as they were 
successively thrown upon the sand. 

Ships of war and commerce were seen at different dis- 
tances. Fishermen were plying their trade in boats nearer 
to the shore. The noise of the flowing tide, combined with 
the voices of the sea-gulls over our heads, and now and then 
a distant gun fired from the ships as they passed along, add- 
ed much to the peculiar sensations to which the scene gave 
birth. Occasionally the striking of oars upon the waves, 
accompanied by the boatman's song, met the ear. The 
sheep aloft upon the down sometimes mingled their bleat- 
ings with the other sounds. Thus all nature seemed to 
unite in impressing an attentive observer's heai't with af- 
fecting thoughts, 

I continued for a considerable time in conversation with 
the African, finding that his master was gone from home for 
the day, and had given him liberty for some hours. I 
spoke to him on the nature, duty, and privilege of Christian 
baptism ; pointed out to him the principles of the Scriptures 
upon tliat head, and found that he was very desirous of con- 
forming to them. He appeared to me to be well qualified 
for receiving that pledge of his Redeemer's love ; and I 
rejoiced in the prospect of beholding him no longer a "stran- 
ger and foreigner, but a fellow-citizen with the saints and 
household of God." 

I was much pleased with the affectionate manner in 
which he spoke of his parents, from whom lie had been 
stolen in his childhood ; and his wishes tliat God might 



] 2 THE AFEICAN SERVANT. 

(firect them by some means to the knowledge of the Sav- 
iour. 

" Who knows," I said, " but some of these ships may be 
carrying a missionary to the country where they live, to 
declare the good news of salvation to your countrymen, and 
to your own dear parents in particular, if they are yet 
alive." 

" O ! my dear father and mother : my dear, gracious 
Saviour," exclaimed he, leaping from the ground as he 
spake, " if thou wilt but save their souls, and tell them what 
thou hast done for sinners — but" 

He stopped, and seemed much affected. 

" My friend," said I, " I will now pray with you for 
your own soul, and those of your parents also." 

" Do, massa, that is very good and kind ; do pray for 
poor negro souls here and everywhere." 

This was a new and solemn "house of prayer." The 
sea-sand was our floor, the heavens were our roof, the cliffs, 
the rocks, the hills, and the waves, formed the walls of our 
chamber. It was not indeed a " place where prayer was 
wont to be made," but for this once it became a hallowed 
spot : it will by me ever be remembered as such. The 
presence of God was there. I prayed. The African wept. 
His heart was full. I felt with him, and could not but weep 
likewise. 

The last day will show whether our tears were not the 
tears of sincerity and Christian love. 

It was time for my return ; I leaned upon his arm, as 
we ascended the steep clifi' in my way back to my horse, 
which I had left at the top of the hill. Humility and 
thankfulness were marked in his countenance. I leaned 
upon his arm with the feelings of a brother. It was a 
relationship I was happy to own. I took him by the hand 
at parting, appointed one more interview previous to the day 
of baptizing him, and bade him farewell for the present. 

" God bless you, my dear massa." 

" And you, my fellow-christian, for ever and ever." 



THE AFRICAN SERVANT. ^3 

The interesting and affecting conversation which I had 
with the African servant, produced a sensation not easy to 
be expressed. As I returned home I was led into medita- 
tion on the singular clearness and heauty of those evicjences 
of faith and conversion to God which I had just seen and 
heard. How plainly, I thought, it appears, that salvation 
is freely by grace, through faith ; and that not of ourselves ; 
it is the gift of God ; not of works, lest any man should 
boast. What but the Holy Spirit, who is the Author and 
Giver of the life of grace, could have wrought such a 
change from the once dark, perverse, and ignorant heathen, 
to this now convinced, enlightened, humble, and believing 
Christian 1 How manifestly is the uncontrolled sovereignty 
of the divine will exercised in the calling and translating of 
sinners from darkness to light ! What a lesson may the 
nominal Christian of a civilized country sometimes learn 
from the simple, sincere religion of a converted heathen ! 

I afterwards made particular inquiry into this young 
man's domestic and general deportment. Every thing I 
heard was satisfactory ; nor could I entertain a doubt re- 
specting the consistency of his conduct and character. I had 
some further conversation with him, in the course of which 
I pursued such a plan of scriptural histruction and examina- 
tion as I conceived to be the most suitable to his progressive 
state of mind. He impi'oved much in reading, carried his 
Bible constantly in his pocket, and took every opportunity 
which his duty to his master's service would allow for pe- 
rusing it. I have frequently had occasion to observe, that 
among the truly religious poor who have not had the ad- 
vantage of learning to read in early youth, a concern about 
the soul, and desire to know the Word of God, have proved 
effectual motives for their learning to read with great ease 
and advantage to themselves and others. It was strikingly 
so in the present case. 

I had, for a considerable time, been accustomed to meet 
some serious persons once a week, in a cottage at no great 
distance from the house where he lived, for the purpose of 
vor,. IT. 16 



J 4 THE AFRICAN SERVANT. 

religious conversation, instruction, and prayer. Having 
found these occasions remarkably useful and interesting to 
myself and others, I thought it would be very desirable to 
take the African there, in order that there might be many 
witnesses to the simplicity and sincerity of real Christianity, 
as exhibited in the character of this promising young con- 
vert. I hoped it might prove an eminent means of grace to 
excite and quicken the spirit of prayer and praise among some 
over whose spiritual progress I was anxiously watching. 

I accordingly obtained his master's leave that he should 
attend me to one of my cottage assemblies. His master, 
although he did not himself appear to live under the in- 
fluence of real religion, or to manifest any serious concern 
respecting his own state, yet was pleased with my attention 
to his servant, and always spoke well of his behavior. 

I set out on the day appointed for the interview. The 
cottage at which we usually assembled was near four miles 
distant from my own residence, and was situated at the 
corner of an oak wood which screened it both from the 
burning heat of summer suns, and the heavy blasts of win- 
ter south-west storms. As I approached it, I saw my friend 
the African sitting under a tree and awaiting my arrival. 
He held in his hand a little Tract which I had given him ; 
his Bible lay on the ground. He rose with much cheerful- 
ness, saying, 

" Ah ! massa, me very glad to see you ; me think you 
long time coming." 

" William, I hope you are well. I am going to take you 
with me to a few of my friends, who, I hope, are also the 
friends of the Lord. We meet every Wednesday evening 
for conversation about the things that belong to our ever- 
lasting peace, and I am sure you will be a welcome visitor." 

" Massa, me not good enough to be with such good 
people. Me great sinner. They be good Cliristians." 

" If you were to ask them, William, they would each 
tell you they were worse than any body. Many of them 
were once, and that not very long ago, living in an openly 



THE AFRICAN SERVANT. J5 

sinful manner, ignorant of God, and tlie enemies of Jesus 
Christ by thouglit and deed. But divine grace stopped them 
in tiieir wicked course, and subdued their hearts to the love 
and obedience of him-and his Gospel. You will only meet 
a company of poor fellow-sinners, who love to speak and 
sing the praises of redeeming love ; and I am sure that is a 
song in which you will be willing to join them." 

" O yes, sir, that song just do for poor William." 

By this time we had arrived at the cottage garden 
gate. Several well-known faces appeared in and near the 
house, and the smile of affection welcomed us as we enter- 
ed. It was known that the African was to visit the little 
society this evening, and satisfaction beamed in every coun- 
tenance, as I took him by the hand and introduced him 
among them, saying, " I have brought a brother from Africa 
to see you, my friends. Bid him welcome in the name of 
the Lord." 

" Sir," said a humble and pious laborer, whose heart and 
tongue always overflowed with Christian kindness, " we are 
at all times glad to see our dear minister, but especially so 
to-day, in such company as you have brought Avith you. 
We have heard how gracious the Lord has been to him. 
Give me your hand, good friend, (turning to the African,) 
God be with you here and everywhere ; and blessed be his 
holy name for calling wicked sinners, as I hope he has done 
you and me, to love and serve him for his mercy's sake." 

Each one greeted him as he came into the house, and 
some addressed him in very kind and impressive language. 

" Massa," said he, " me not know what to say to all these 
good friends ; me think this look like little heaven upon 
earth." 

He then, with tears in his eyes, which, almost before he 
spoke, brought responsive drops into those of all present, 
said, 

" Good friends and brethren in Christ Jesus, God bless 
you all, and bring you to heaven at last." 

It was my stated custom when I met to converse with 



IQ THE AFRICAN SERVANT. 

those friends, to begin with prayer and reading a portion of 
the Scriptures. 

When this was ended, I told the people present that the 
providence of God had brought this young man for a time 
under my ministry ; and tjiat finding him very seriously 
disposed, and believing him to be sincere in his religious 
profession, I had resolved on baptizing him agreeably to his 
own wishes. I added that I had now brought him with me 
to join in Christian conversation with us ; for, as in old times, 
" they that feared the Lord spake often one to another," as 
a testimony that they thought upon his name, so I hoped we 
were fulfilling a Christian and brotherly duty in thus assem- 
bling for mutual edification. 

Addressing myself to the African, I said, " William, tell 
me who made you ?_" 

" God, the good Father." 

" Who redeemed you ?" 

" Jesus, his dear Son, who died for me V 

" Who sanctified you ?" 

" The Holy Ghost, who teach me to know the good 
Father, and his dear Son, Jesus." 

" What was your state by nature ?" 

" Me wicked sinnei', me know nothing but sin, me do 
nothing but sin ; my soul more black than my body." 

" Has any change taken place in you since then ?" 

"Me hope so, massa, but me sometime afraid no." 

" If you are changed, who changed you ?" 

" God, the good Father ; Jesus, his dear Son ; and God 
the Holy Spirit." 

" How was any change brought about in you ?" 

" God make me slave when me was young little boy." 

" How, William ! would you say God made you a slave ?" 

" No, massa, no ; me mean God let me be made slave 
by white men to do me good." 

" How to do you good ?" 

" He take me from the land of darkness and bring me to 
the land of light." 



THE AFRICAN SERVANT. 17 

" Which do you call the land of light ; the West India 
Islands?" 

" No, massa, they be the land of Providence, but America 
be the land of light to me ; for there me first hear good min- 
ister preach. And now this place where I am now is the 
land of more light ; for here you teach me more and more 
how good Jesus is to sinners." 

" What does the blood of Christ do ?" 

" It cleanse from all sin. And as me hope, from my sin." 

"Are, then, all men cleansed from sin by his blood V 

" O no, massa." 

" Who are cleansed and saved ?" 

" Those that have faith in him." 

" Can you prove that out of the Bible ?" 

" Yes, sir : ' He that believeth on the Son hath ever- 
lasting life ; and he that believeth not the Son, shall not see 
life, but the wrath of God abideth on him.' John 3 : 36." 

" What is it to have faith ?" 

" Me suppose that it is to think much about Jesus Christ ; 
to love him much, to believe all he says to be true, to pray 
to him very much ; and when me feel very weak and very 
sinful, to think that he is very strong, and very good, and 
all that for my sake." 

" And have you such faith as you describe ?" 

" O, massa, me think sometimes me have no faith at 
all." 

" Why so, William ?" 

" When me want to think about Jesus Christ, my mind 
run about after other things ; when me want to love him, my 
heart seem quite cold ; when me want to believe all to be 
true what he says to sinners, me then think it is not true 
for me ; when me want to pray, the devil put bad, very bad 
thoughts into me, and me never thank Christ enough. Now 
all this make me sometimes afraid I have no faith." 

I observed a very earnest glow of attention and fellow- 
feeling in some countenances present, as he spoke these 
words. I then said, 

VOL. u. 16* 



ig THE AFRICAN SERV^VNT. 

" I think, William, I can prove that you have faith, not- 
withstanding your fears to the contrary. Answer me a few 
more questions. 

" Did you begin to think yourself a great sinner, and to 
feel the want of a Saviour of your own self, and by your 
own thought and doing ?" 

" O, no ; it came to me when me think nothing about 
it, and seek nothing about it." 

" Who sent the good minister in America to awaken 
your soul by his preaching ?" 

" God, very certainly." 

" Who then began the work of serious thought and feel- 
ing in your mind ?" 

" The good God ; me could not do it of myself, me sure 
of that." 

" Do you not think that Jesus Christ and his salvation is 
the one thing most needful and most desirable ?" 

" O, yes, me quite sure of that." 

" Do you not believe that he is able to save you ?" 

" Yes, he is able to save to the uttermost." 

" Do you think he is unwilling to save you ?" 

" Me dare not say that. He so good, so merciful, so 
kind, to say he will in no Avise cast out any that come to 
him." 

" Do you wish, and desire, and strive to keep his com- 
mandments ?" 

" Yes, massa, because me love him, and that make me 
want to do as he say." 

" Are you willing to suffer for his sake, if God should 
call you to do so ?" 

" Me do think me could die for the love of him ; he not 
think it too much to die for wicked sinner ; why should 
wicked sinner think it much to die for so good and righteous 
a Saviour V 

" I think and hope I may say to you, William, thy faith 
hath made thee whole." 

Thus ended my examination for the present. The other 



THE AFRICAN SERVANT. J 9 

friends who were in the house listened with the most affec- 
tionate anxiety to all that passed. One of them observed, 
not without evident emotion, 

" I see, sir, that though some men are white, and some 
are black, true Christianity is all of one color. My own 
heart has gone with this good man every word he has 
spoken." 

" And sa has mine," gently reechoed from every part 
of the room. 

After some time passed in more general conversation on 
the subject of the African's history, I said, " Let us now 
praise '^od for the rich and unspeakable gift of his grace, 
and sing the hymn of 'redeeming love:' 

' Now begin the heavenly theme. 
Sing aloud in Jesus' name,' etc." 

which was accordingly done. Whatever might be the merit 
of the natural voices, it was plain there was melody in all 
their hearts. 

The African was not much used to our way of singing, 
yet joined with great earnestness and affection, which showed 
how truly he felt what was uttered. When the fifth verse 
was ended — ' 

" Nothing brought him from above, 
Nothing but redeeming love " — 

he repeated the words, almost unconscious where he was. 

" No, nothing, nothing but redeeming love bring him 
down to poor William ; nothing but redeeming love." 

The following verses were added, and sung by way of 
conclusion : 

See, a stranger comes to view ; 
Though he's black,* he's comely too : 
Come to join the choirs above, 
Singing of redeeming love. 

* Song of Solomon, T : ."5. 



20 THE AFIUCAN SERVANT. 

Welcome, Negro, welcome here, 
Banish doubt, and banish fear ; 
You, who Christ's salvation prove, 
Praise and bless redeeming love. 

I concluded with some remarks on the nature of salva- 
tion by grace, and exhorted all present to press forward in 
the heavenly race. It was an evening, the circumstances 
of which, had they never been recorded on egfrth, were yet 
doubtless registered in the book of remembrance above. 

I then fixed the day for the baptism of the African, and 
so took leave of my little affectionate circle. 

The moon shone bright as I returned home, and was 
beautifully reflected from the waters of the lake : harmony 
and repose characterized the scene. I had just been unit- 
ing in the praises of the God of grace and providence ; and 
now the God of nature demanded a fresh tribute of thanks- 
giving for the beauties and comforts of creation, as David 
sang, " When I consider thy heavens, the work of thy fin- 
gers ; the moon and the stars, which thou hast ordained ; what 
is man, that thou art mindful of him ? or the son of man, that 
thou visitest him ?" 

In a kw days the African was baptized ; and not long 
after, he went a voyage with his master. 

Since that time I have not been able to hear any tidings 
of him : whether he yet wanders as a pilgrim in this lower 
world, or whether he has joined the heavenly choir in the 
song of redeeming love in glory, I know not. Of this I am 
persuaded, he was a monument to the Lord's praise. He 
bore the impression of the Saviour's image on his heart, and 
exhibited the marks of converting grace in his life and con- 
versation, with singular simplicity and unfeigned sincerity. 
O, give to God the glory. 



No. 54. 

CONVICTION 

AT 

THE JUJ)(}MENT-DAY. 



The Judgment-day will exhibit scenes of such interest 
as will arrest the sinner's attention, and fix it upon his own 
character. A principal difficulty in convicting sinners in 
this world, arises from their being so engrossetl with other 
subjects as to prevent a serious contemplation of themselves. 
But at the bar of God, that wealth which was once looked 
u])on as the treasure of the soul, will have lost its value. 
Those fashions which once occupied the mind with their 
ever-changing vanities, will be all forgotten, or only remem- 
bered as having been the occasion of ceaseless levity and 
folly. The distinctions of rank will have given place to the 
distinction between the righteous anrl the wicked ; and the 
soul will be emptied of all those worldly interests which have 
diverted the mind from the consideration of its real character 
and condition. 

If a man be on trial for a single crime of which he is 
guilty, he turns pale at the sight of a well-known witness. 
The absence of his diversions, the solemn process and the 
open testimony call his attention to his character and con- 
duct with a power which cannot be resisted. But how 
nmch more must the sinner's attention be fixed upon him- 
self, when he stands arraigned before the infinitely holy and 
omniscient God ! It is not in the nature of the human mind, 
thus arraigned, to avoid an impartial attention to its own 
cliaracter. When a soul is separated from all earthly 
attachments ; when scenes of such solemn and amazing in- 
terest are rising before it ; when its own most secret acts 
are all unfolded ; and when its destiny is about to be settled 
for ever ; how certainly will every wayward passion be 
hushed, and the whole soul be fixed with keenest intensity 
upon its guilt ! 

To increase this conviction of guilt, the perfect law of 
God will there be held'up to the sinner's mind. One diffi- 
culty in convicting sinners here, arises from the fact that 
they set aside God's law and adopt other rules of conduct. 



2 CONVICTION AT THE JUDGMENT-DAY. 

Take one who will have no law but that of honor, and un- 
dertake to convince him of sin against God. How can you 
convict him 1 He admits no divine law. His only law is 
that of honor. Open the Scriptures and show him that he 
habitually breaks God's law ; still he feels no guilt. That 
is not his rule of action. Become earnest with him ; charge 
him with sin, and urge him to fly to the Lord Jesus Christ 
for pardon ; he is offended — he fancies you I'epresent him 
as mean and vulgar. In short, take what course you will, 
and just so far as his law of honor sets aside God's law, true 
conviction is prevented. 

So, if one makes the common standai'd of morality his 
only rule of conduct, you cannot convict him. Talk to him 
of guilt ; he is astonished — he is, perhaps, angry. He asks. 
What have I done that is wrong ; who can accuse me of any 
impropriety ? And, according to his standard, he is, per- 
haps, guiltless. That law \\ liich reaches to all the thoughts 
and intents of the heart is cast out of his mind, and the guilty 
rebel is pleased to see how well his conduct accords with 
the rule he has adopted — that of mere morality. 

But a far different standard will be produced on another 
day. When the great God is enthroned, and worlds are 
assembled, these standards, mere morality and worldly 
honor, will appear very small. The great question then 
will be, Has he " holiness, without which no man shall see 
the Lord ?" To decide this question, the infinitely holy law 
will be produced ; that law which says, " Thou shalt love 
the Lord thy God with all thy heart, with all thy soul, with 
all thy mind, with all thy strength, and thy neighbor as 
thyself." This will wake up thought in the sinner's bosom. 
He will at once compare with it his life — his heart. His 
full conviction will then be. By this holy law I am condemned 
for ever. 

Another source of conviction in the day of judgment will 
be, the manifest preparation for the immediate execution of 
justice. When a judicial process is going on, if the crim- 
inal supposes he may possibl}^ escape punishment, or that a 
temporary respite at least will be granted, he finds a slight 
relief. The least hope of impunity enfeebles the convictions 
of a guilty mind, and the delay of punishment exerts, in some 
degree, a similar influence. But suppose his trial is to take 
place this hour, and his execution the next. Suppose that, 



CONVICTION AT THE JUDGMENT-DAY. 3 

while the criminal faces the court, and tlie testimony is con- 
demning him, he sees the fatal block, and the grim execu- 
tioner with his axe, waiting to do his office ; do you not see 
that this prospect of immediate execution must tend to fix 
his mind upon his guilt, and give him a lively sense of its 
turpitude ? 

Precisely like this is the condition of the sinner before 
the bar of God. Mercy has been spurned. All hope of 
pardon is extinguished. No respite is expected. The sin- 
ner expects nothing but the immediate execution of justice. 
As he comes near the gate of the New Jerusalem, and sees 
its glories, and hears its songs, he looks down also on the 
world of woe. Its billows of fire rise before him ; its wail- 
ings and its blasphemies fall upon his ear. How can he avoid 
the conviction of sin ? Nothing can sustain him. He has 
no hope of impunity. He there sees that his "judgment 
lingereth not, and his damnation slumbereth not." 
' Conviction of sin, dear reader, in the day of judgment, 
will be clear ; but weigh well the momentous truth, that 
mere conviction of sin is not conversion. If it were, every 
sinner would be converted in the judgment-day. Judas and 
Simon Magus were convicted of sin ; and instead of being 
converted, their conviction was, like the convictions of the 
judgment, succeeded by the desperation of hell. It had in 
it no filial grief for having offended God ; no living faith 
in Christ ; no communion with God ; no spirit of implicit 
obedience. 

Nor does the most pungent conviction of sin necessarily 
lead to conversion. It is no merit in tlie murderer to feel 
remorse ; and if the transgressor of God's law has not been 
reconciled to him through Christ, however deep his convic- 
tion, he is still as really a rebel against his Maker as is the 
convicted sinner at the judgment, or in hell. 

Look, then, convicted sinner, to your real condition. All 
your tears are unavailing — all your distress arises from sin 
which you will not forsake — all your trouble of mind arises 
from your unwillingness to go with an humble heart to your 
Saviour, and accept of his freely offered grace. Nurture 
that conviction to ever so great a degree, and it will by no 
means secure your preparation for heaven. It may rise to 
the agonies of death — yea, the terrors of hell may take hold 
of you, and still your conviction may only be an introduc- 



4 CONVICTION AT THE JUDGMENT-DAY, 

tion to the convictions of the judgment. If, then, you would 
make your salvation sure, put no trust in your convictions ; 
but repent and- " believe on the Lord Jesus Christ, and thou 
shalt be saved." 

God will be glorified in the punishment of every unre- 
claimed offender. All heaven will for ever vindicate his 
character in the execution of his justice ; and hell itself, in 
its deep eternal wail, will respond, " The law is holy, and 
the commandment holy, just, and good." All the holy will 
see the justice of God — and all the wicked feel it. As often 
as the one look down and see the justice of God, and shout 
AUelujahs, the groans of the other, as a responsive Amen, 
will be borne upwards upon the smoke of their torment ; and 
the whole universe, righteous and wicked, friends and ene- 
mies, shall together bear testimony to the justice, wisdom, 
and goodness of God. 

How much better is it, dying sinner, that you should see 
your guilt and repent, before you are compelled to stand at the 
bar of God. Then conviction will indeed be unavoidable. 
The soul-stirring scenes of that day will awaken the most 
careless. The law of God will be exhibited in its simplicity. 
It will make its resistless appeals to your conscience, and its 
tremendous penally, just ready to fall upon your head, will 
awaken your mind to the enormity of your guilt. But then, 
alas ! conviction will be in vain. It will only be as the 
commencement of the pangs of death eternal. The time is 
drawing near : " Behold, the Lord cometh with ten thousand 
of his saints, to execute judgment, and to convince all that 
are ungodly." O, what a throng ! Are you among them ? 
Their faces gather blackness — they are speechless — con- 
viction — conviction, deep, despairing, and eternal — seizes 
upon their souls, and they are damned for ever. O, sinner, 
would you now turn, your fainting soul might look up to 
Christ and live. Though covered with shame, you might 
accept a pardon, and be adopted into the family of God. 
Come to him now. Take a full view of yourself as a sinner 
against God, a transgressor of his law, and a despiser of his 
mercy. Come, come to the Refuge provided for the guilty. 



PUBLISHED BY THE AMERICAN TRACT SOCIETY. 



iVo. 5S. 



THE 



¥ELL-SPEIT DAY. 



BY REV. PHILIP DODDRIDCE, D. D. 



My dear Friend — Since you desire my thoughts in 
writing, and at large, on the subject of our late conversa- 
tion, namely, hy what particular methods in our daily conduct 
a life of devotion and usefulness may he most happily main- 
tained and secured, I set myself with cheerfulness to recol- 
lect and digest the hints which I then gave you ; hoping 
that it may be of some service to you in your most impor- 
tant interests, and miy also fix on my own mind a deeper 
sense of obligation to govern my own life by the rules I 
ofter to others. I esteem attempts of this kind among the 
pleasantest fruits and the surest cements of friendship ; and, 
as I hope ours will last for ever, I am persuaded a mutual 
care to cherish sentiments of this kind will add everlasting 
endearments to it. 

The directions you will expect from me on this occasion, 
naturally divide themselves into three heads : How we are 
to regard God, in the beginning, the progress, and the close 
of the day. 

I. In the beginning of the day, it should certainly be our 
care to lift up our hearts to God, as soon as we awake, and 
while we are arising ; and then to set ourselves seriously 
and immediately to the secret devotion of the morning. 

The first of these seems exceedingly natural. There 
are so many things that may suggest a great variety of 
pious reflections and ejaculations, which are so obvious, tiiat 
one would think a serious mind could hardly miss them. 
The ease and cheerfulness of our minds at our first awak- 

VOL. IT. 17 



4 THE WELL SPENT DAY. 

ing ; the refreshment we find from sleep ; the security we 
have enjoyed in that defenceless state ; the provision of 
warm and decent apparel ; the cheerful light of the return- 
ing sun ; or even — what is not unfit to mention to you — 
the contrivances of art, taught and furnished by the great 
Author of all our conveniences, to supply us with many 
useful hours of life in the absence of the sun ; the hope of 
returning to the dear society of our friends ; the prospect 
of spending another day in the service of God, and the im- 
provement of our own minds ; and, above all, the lively 
hope of a joyful resurrection to an eternal day of happiness 
and glory : any of these particulars, and many more which 
I do not mention, may furnish us with matter of pleasing 
I'eflection and cheerful praise, while we are rising. And, 
for our further assistance, when we are alone at this time, it 
may not be improper to speak sometimes to ourselves, and 
sometimes to our heavenly Father, in the natural expres- 
sions of joy and thankfulness. Permit me, sir, to add, that 
if we find our hearts in such a frame at our first awaking, 
even that is just matter of praise, and the rather, as perhaps 
it is an answer to the prayer with which we lay down. 

For the exercise of secret devotion in a morning, which 
I hope will generally be our first work after we rise, I can- 
not prescribe an exact method to another. You must, my 
dear friend, consult your own taste in some measure. The 
constituent parts of the service are, in general, plain. Were 
T to propose a particular model for those who have half or 
three quarters of an hour at command, it should be this : 

To begin the stated devotions of the day with a solemn 
act of praise, acknowledging the mercies we had been re- 
flecting on while rising : never forgetting to mention Christ, 
as the great foundation of all our enjoyments, and all our 
hopes, or to return thanks for the influences of the blessed 
Spirit, which have led our hearts to God, or are then en- 
gaging us to seek him. This, as well as other offices of 
devotion, afterwards mentioned, must be performed atten- 
tively and sincerely; for not to offer our praises heartily, 13, 



THE NVELL-SPEXT DAY. 3 

in the sight of God, not to praise at all. We may properly 
conclude this address with an explicit renewal of our cov- 
enant with God, declaring our continued resolution of being 
devoted to him, and particularly of living to his glory the 
ensuing day. 

It may then be suitable to take a prospect of the day 
before us, so far as we can probably foresee, in the general, 
where, and how it may be spent ; and seriously to reflect, 
" How shall I employ myself for God this day ? What busi- 
ness is to be done, and in what order ? What opportunities 
may I expect, either of doing or receiving good ? What 
temptations am I likely to be assaulted with, in any place, 
company, or circumstances, to which I may be introduced ? 
In what instances have I lately failed ? And how shall I 
be safest now ?" 

After this review, it will be proper to offer up a short 
prayer, begging that God would quicken us to each of 
these foreseen duties ; that he would fortify us against each 
of these apprehended dangers ; that he would grant us suc- 
cess in such or such a business undertaken for his glory ; 
and, also, that he would help us to discover and improve 
unforeseen opportunities, to resist unexpected temptations, 
and to bear patiently any aflliction which may surprise us 
in the day on which we are entering. 

I would advise you, after this, to read some portion of 
Scripture, particularly from those parts of the Bible which 
are of a more devotional and practical kind. Here, take 
such instructions as readily present themselves to your 
thoughts ; repeat them over to your own conscience, and 
charge your heart religiously to observe them, and act upon 
them, under a sense of the divine authority which attends 
them. And if you pray over this part of revelation with 
your Bible open before you, it may impress your memory 
and your heart yet more deeply, and may form you to a 
copiousness and variety, both of thought and expression, in 
prayer. 

It might be proper to close these devotions with a Psalm 



4 THE WELL-SPENT DAY. 

or Hymn : and I rejoice with you, that through the pious 
care of Dr. Watts, and some other sacred poets, we are 
provided with so rich a variety, for the assistance of the 
closet and family on these occasions, as well as for the ser- 
vice of the sanctuary. 

II. The most material directions which have occurred 
to me, relating to the progress of the day, are these : That 
we be serious in devotion ; that we be diligent in business ; 
that we be temperate, and prudent in recreations ; that we 
carefully remark providences; that we cautiously guard 
against temptations ; that we keep up a lively and humble 
dependence upon the divine influence, suitable to every 
emergency ; that we govern our thoughts well in solitude, 
and our discourse well in conversation. 

1 . For seriousness in devotion, whether public or domes- 
tic, let us take a few moments, before we enter upon such 
solemnities, to pause, and reflect on the perfections of the 
God we are addressing, on the importance of the business 
we are coming about, on the pleasure and advantage of 
a regular and devout attendance, and on the guilt and folly 
of a hypocritical formality. When engaged, let us main- 
tain a strict watchfulness over our own spirits, and check 
the first wanderings of thought. And, when the duty is 
over, let us immediately look back on the manner in which 
it has been performed, and ask our own consciences wheth- 
er we have reason to conclude that we are accepted of God 
in it. For there is a certain manner of going through these 
offices, which our hearts will immediately tell us it is im- 
possible for God to approve. And, if we have inadvertent- 
ly fallen into it, we ought to be deeply humbled before God 
for it, lest our prayers become sin. Ps. 109 : 7. 

2. As for the hours of worldly business, whether it be 
that of the hands, or whether it be the labor of a learned 
life, let us attend to the prosecution of it with a sense of 
God's authority, and with a regard to his glory. Let us 
avoid a dreaming, sluggish, indolent temper, which nods 
over its work, and does only the business of one hour in 



THE WELL-SPENT DAY. 5 

two or three. In opposition to this, which runs through the 
life of some people, who yet think they are never idle, let 
us endeavor to despatch as much as we well can in a 
little time ; considering that it is but a little we have in all. 
And let us be habitually sensible of the need we have of the 
divine blessing, to make our labors successful. 

3. For seasons of diversion, let us take care that our 
recreations be well chosen ; that they be pursued with a 
good intention, to fit us for a renewed application to the la- 
bors of life ; and then that they be used only in subordination 
to the honor of God, the great end of all our actions. Let 
us take heed that our hearts be not estranged from God by 
them, and that they do not take up too much of our time : 
always remembering, that the faculties of human nature, 
and the advantages of the Christian revelation, were not 
given us in vain ; but that we are always to be in pursuit 
of some great and honorable end, and to indulge ourselves 
in amusements and diversions no further than as they make 
a part in a scheme of rational and manly, benevolent and 
pious conduct. 

4. For the observation of providences, it will be useful 
to regard the divine interposition, in our comforts and in our 
afflictions. 

In our comforts, whether more common or extraordina- 
ry : that we find ourselves in continual health ; that we are 
furnished with food for support and pleasure ; that we have 
so many friends, and those so good and so happy ; that our 
business goes on prosperously ; that we go out, and come in, 
safely ; and that we enjoy composure and cheerfulness of 
spirit, without which nothing else can be enjoyed. All these 
should be regarded as providential favors, and due acknow- 
ledgments should be made to God on these accounts, as we 
pass through such agreeable scenes. 

On the other hand. Providence is to be regarded in every 

disappointment, in every loss, in every pain, in every instance 

of unkindness from those who have professed friendship. 

And we should endeavor to argue ourselves into a patien* 

VOL. II. xn* 



Q THE W^ELL-SPENT DAY. 

submission, from the consideration that the hand of God is 
always mediately, if not immediately, in each of them; and 
that if they are not properly the work of Providence, they 
are at least under its direction. It is a reflection which we 
should particularly make with relation to those little cross 
accidents, (as we are ready to call them,) and those infirmi- 
ties and follies in the temper and conduct of our intimate 
friends, which else may be ready to discompose us. And it 
is the more necessary to guard our minds here, as wise and 
good men often lose the command of themselves on these 
comparatively little occasions ; who, calling up reason and 
religion to their assistance, stand the shock of great calami- 
ties with fortitude and resolution. 

5. For watchfulness against temptations, it is necessary, 
when changing our place or our employment, to reflect, 
" What snares attend me here ?" And as this should be 
our habitual care, so we should especially guard against 
those snares which in the morning we foresaw. And when 
we are entering on those circumstances in which we ex- 
pected the assault, we should reflect, especially if it be a 
matter of great importance, " Now the combat is going to 
begin ; now God and the blessed angels are observing what 
constancy, what fortitude there are in my soul ; and how 
far the divine authority, and the remembrance of my own 
prayers and resolutions, will weigh with me when it comes 
to a trial." 

6. As for dependence on divine grace for influence, it 
must be universal ; and since we always need it, we must 
never forget that necessity. A moment spent in humble, 
fervent breathings after the communications of the divine 
assistance, will do more good than many minutes spent in 
mere reasonings. And though indeed these should not be 
neglected, since the light of reason is a kind of divine illu- 
mination, yet still it ought to be pursued in a due sense of 
our dependence on the Father of lights, or where we think 
ourselves wisest, we may become vain in our imaginations. 
Rom. 1 : 21, 22. 



THE WEI.L-SPENT DAY. 7 

Let US therefore always call upon God ; and say, for in- 
stance, when we are going to pray, " Lord, fix rny attention, 
awaken my holy affections, and pour out upon me the spirit 
of grace and of supplication !" Zech. 12 : 10. When taking 
up the Bible, or any other good book, " Open thou mine 
eyes, that I may behold wondrous things out of thy law ! 
Psalm 119: 18. Enlighten mine understanding, warm my 
heart. May my good resolutions be confirmed, and all the 
course of my life be in a proper manner regulated." When 
addressing ourselves to any worldly business, " Lord, pros- 
per thou the work of mine hands upon me, Psalm 90 : 17, 
and give thy blessing to my honest endeavors." When go- 
ing to any kind of recreation, " Lord, bless my refreshments. 
Let me not forget thee in them, but still keep thy glory in 
view." When coming into company, " Lord, may I do, 
and get good. Let no corrupt communications proceed out 
of my mouth, but that which is good to the use of edifying, 
that it may minister grace to the hearers." Eph. 4 : 29. 
When entering upon difficulties, " Lord, give me that wis- 
dom which is profitable to direct." Eccl. 10 : 10. " Teach 
me thy way, and lead me in a plain path." Psalm 27 : 11, 
When encountering temptations, " Let thy strength, O gra- 
cious Redeemer, be made perfect in my weakness." 2 Cor. 
12 : 9. These instances may illustrate the design of this 
direction, though they are far from a complete enumeration 
of all the circumstances in which it is to be regarded. 

7. For the govenvnent of our thoughts in solitude, let us 
accustom ourselves, on all occasions, to exercise a due 
command over our thoughts. Let us take care of those 
entanglements of passion, and those attachments to any 
present interest and view, which would deprive us of our 
power over them. Let us set before us some profitable 
subject of thought, such as the perfections of the blessed 
God, the love of Christ, the value of time, the certainty and 
importance of death and judgment, and the eternity of happi- 
ness or misery which is to follow. Let us also, at such 
intervals, reflect on what we have observed as to the state 



Q THE WELL-SPENT DAY. 

of our own souls, with regard to the advance or decline of 
religion ; or on the last sermon we have heard, or the last 
portion of Scripture we have read. It may be very useful 
to select some one verse of Scripture, which we had met 
with in the morning, and to treasure it up in our mind, 
resolving to think of that at any time when we are at a loss 
for matter of pious reflection. 

8. Lastly, for the government of our discourse in com- 
pany, we should take great care that nothing may escape 
us, which can expose us or our Christian profession to cen- 
sure and reproach ; nothing injurious to those that are absent, 
or to those that are present ; nothing malignant or insincere ; 
nothing which may corrupt ; nothing which may provoke or 
mislead those about us. Nor should we, by any means, be 
content that what we say is innocent ; it should be our 
desire that it may be edifying to ourselves and others. In 
this view, we should endeavor to have some subject of use- 
ful discourse always ready ; in which we may be assisted 
by the hints given about furniture for thought, under the 
former head. We should watch for proper opportunities of 
introducing useful reflections ; and if a pious friend attempt 
to do it, we should endeavor to second him immediately. 
When the conversation does not turn directly on religious 
subjects, we should endeavor to make it improving some 
other way. And in the pauses of discourse, it may not be 
improper to lift up a holy ejaculation to God, that his grace 
may assist us and our friends in our endeavors to do good 
to each other ; that all we say and do may be worthy the 
character of reasonable creatures, and of Christians. 

III. The directions for a religious closing of the day, 
which I shall here mention, are only two : Let us see to it, 
that the secret duties of the evening be well performed ; and 
lie down on our bed in a pious frame. 

1. For secret devotion in the evening, I would propose a 
method something diflferent from that in the morning ; but 
still, as then, witli due allowance for circumstances, which 
may make unthought of alterations proper, I should advise 



THE WELL-SPENT BAY. 9 

you to read a portion of Scripture, in the first place, with 
suitable reflections ; then, to read a Hymn or Psalm : after 
this, to enter on self-examination, to be followed by a prayer 
to be formed on this review of the day. In this address to 
the throne of grace, it will be highly proper to entreat that 
God would pardon the omissions and offences of the day ; 
to praise him for mercies temporal and spiritual ; to recom- 
mend ourselves to his protection for the ensuing night ; with 
proper petitions for others, whom we ought to bear on our 
hearts before him ; and particularly for those friends with 
whom we have conversed or corresponded in the preceding 
day. 

Before I quit this head, I must take the liberty to re- 
mind you, that self-examination is so important a duty, that 
it would be worth our while to spend a few words upon it. 
And this branch of it is so easy, that when we have proper 
questions before us, any person of a common understanding 
may hope to go through it with advantage, under the divine 
blessing. I offer you, therefore, the following queries, which 
I hope you will, with such alterations as you think requisite, 
keep near you for daily use. 

" Did I awake as with God this morning, and rise with 
a grateful sense of his goodness ? How were the secret 
devotions of the morning performed ? Did I offer my solemn 
praises, and renew the dedication of myself to God, with 
becoming attention and suitable affections ? Did I lay my 
scheme for the business of the day wisely and well ? How 
did I read the Scriptures ? Did it do my heart good, or was 
it a mere amusement ? How have the other stated devotions 
of the day been attended, whether in the family or in public ? 
Have I pursued the common business of the day with dili- 
gence and spirituality ; doing every thing in season, and 
whh all convenient dispatch, and as unto the Lord ? Col. 
3 : 23. What time have I lost this day, in the morning, or 
Ihe forenoon, in the afternoon, or the evening ; and what 
has occasioned the loss of it ? With what temper, and under 
what regulations, have the recreations of this day been 



IQ THE WELL-SPENT DAY. 

pursued ? Have I seen the hand of God in my mercies, 
health, cheerfulness, food, clothing, books, preservation in 
journies, success of business, conversation, and kindness of 
friends ? Have I seen it in afflictions, and particularly in 
little things which have a tendency to vex and disquiet me ? 
Have I received my comforts thankfully, and my afflictions 
submissively ? How have I guarded against the temptations 
of the day, particularly against this or that temptation which 
I foresaw in the morning ? Have I maintained a humble 
dependence on divine influences ? Have I lived by faith in 
the Son of God, Gal. 2 : *20, and regarded Christ this day as 
my Teacher and Governor, my Atonement and Intercessor, 
my Example and Guardian, my Strength and Forerunner ? 
Have I been looking forward to death and eternity this day, 
and considered myself as a probationer for heaven, and, 
through grace, an expectant of it ? Have I governed m)- 
thoughts well, especially in such or such an interval of 
solitude ? How was my subject of thought this day chosen, 
and how was it regarded ? Have I governed my discourses 
well in such or such company ? Did I say nothing passion- 
ate, mischievous, slanderous, imprudent, impertinent ? Has 
my heart this day been full of love to God, and to all 
mankind ; and have I sought, and found, and improved, 
opportunities of doing and getting good ? With what atten- 
tion and improvement have I read the Scripture this evening ? 
How was self-examination performed the last night ; and 
how have I profited this day by any remarks I then made 
on former negligences and mistakes ? With what temper 
did I tlien lie down, and compose myself?" 

2. I conclude with noticing the sentiments with which 
we should compose ourselves to sleep. It becomes us to 
think of the divine goodness, in adding another day, and the 
mercies of it, to the former days and mercies of our life ; to 
take notice of the indulgence of Providence, in giving us 
commodious habitations and easy beds, and continuing to 
us such health of body, that we can lay ourselves down at 
ease upon them, and such serenity of mind as leaves us any 



THE WELL-SPENT DAY. 



11 



room to hope for refreshing sleep — a refreshment, to be 
sought, not merely as an indulgence to animal nature, but 
as what our wise Creator, in order to keep us humble in the 
midst of so many infirmities, has been pleased to make 
necessary to our being able to renew his service with re- 
newed alacrity. Thus may our sleeping, as well as our 
waking hours, be in some sense devoted to God. And 
when we are just going to resign ourselves to the image of 
death — to what one of the ancients beautifully calls Us 
lesser mysteries — it is also evidently proper to think serious- 
ly of that end of all the living, and to renew those actings of 
repentance and faith which we should judge necessary, if 
we were to wake no more here. 



HOW TO MAKE THE MOST OF A DAY. 

1. Rise early, and begin it with God. Time waits upon 
each of us when we awake, and says, What wilt thou have 
me do to-day ? Our answer to this inquiry is of no trivial 
importance. 

2. We must have a plan, general and subordinate. Our 
great moralist, Johnson, remarks, " I believe it is best to 
throw life into a method, that every hour may bring its 
employment, and every employment have its hour. If 
every thing be kept in a certain place, when any thing is 
worn out or consumed, the vacuity which it leaves will show 
what is wanting ; so, if every part of time has its appropriate 
duty, the liour will call into remembrance its engagement." 

3. We must undertake no more than we can reasonably 
expect to perform, and do one thing at a time. 

4. While we should avoid voluntary hinderances, if 
interruptions occur, instead of wasting our time in fruitless 
regret, we should endeavor to improve passing circumstances. 

5. We must carefully gather up fragments. " Betwi.xt 
the more earnest employments and important occurrences 
of life there are several intervals, which, though in one day 



12 



THE WELL-SPEXT DAY. 



they may be inconsiderable, yet in the whole time of a man's 
life they amount to a great deal of it. These uncertain in- 
tervals are often lost ; either as not valued by most people, 
or neglected, though not despised, by good men, for want of 
skill to make use of them. As goldsmiths and refiners pre- 
serve the very sweepings of their shop, to save the filings 
of gold and silver, so a Christian ought to be very careful 
of those small portions of time which are more precious than 
metals." 

6. We should aim at strict punctuality in engagements. 
A man who wants punctuality, not only wastes his own 
time, but often intrudes upon that of others, which may be 
still more valuable. 

7. We must guard against a spirit of procrastination. 
The sacrifices under the Law were offered " as the duty 
of every day required ;" " whatsoever thy hand findeth to 
do, do it with thy might." We must also be watchful 
over ourselves, lest a habit of unprofitable anxiety, as to the 
future, rob us of our time. Many hours are consumed in 
wild and groundless anticipations of evil. 

8. To recall at night the transactions of the. day, and 
endeavor to make the following a practical comment on the 
past, would be highly advantageous. To inquire. What 
has the day done for me ? Has it set me nearer heaven ? 
Has it brought an increase of knowledge and virtue ? Has 
it been devoted to the service of God and man ? Or, has it 
been spent in sloth, sensuality, or self-pleasing ? 

9. Should our active powers be suspended, and a season 
of languor and sickness intervene, there are still duties to 
be performed. Days of affliction are not idle days. " They 
who sow in tears shall reap in joy." He who goeth forth 
weeping, bearing " the precious seed " of faith, patience, 
prayer, submission, penitence, and hope, shall doubtless 
come again rejoicing, bringing his sheaves with him ; and 
all who have diligently improved the talents committed to 
them, shall serve God when " time shall he no longer,'' with- 
out imperfection, without weariness, and without end. 



No. 5G. 



BLIND ELLEI. 

AN AUTHENTIC NARRATIVE. 



In a little village on the sea-coast of Lancashire, lived a 
poor, lame, and blind old woman, whose habits of frugality 
and industry afford a useful example to persons in humble 
life ; and whose cheerfulness, thankfulness, and submission 
to the providence of God, may be considered with advantage 
by persons in every station. She died December 1, 1808. 
She was blind from her sixth year, and had to maintain her- 
self from very early life. Tlie little cottage in which she 
lived, was her own; she had besides, about fifteen pounds, 
for which she received the interest; but this was not suffi- 
cient to buy her fuel. She supported herself by spinning 
silk for making ferret. By constantly laboring from Mon- 
day until Saturday, she earned only one shilling (sterling) 
a week. On this she contrived to live. Two shillings a 
year was all she laid out in flour. Clap-bread, which is 
made of oatmeal and water, was the chief article of her 
support. This is rolled into thin cakes, and baked on a 
stone over the fire, which poor Ellen performed without any 
help, making at once enough to serve her three or four 
weeks. A half-penny worth of milk served her for break- 
fast, and potatoes were her conmion dinner. An ounce of 
tea lasted her six weeks, as she seldom allowed herself to 
taste it but when she washed, and she rarely ever bought 
any meat. 

She never begged any thing, not even of her neighbors ; 
for she said, " God knows better what I want than I do my- 
self, and he always sends what is needful for me." When 
she had neither thread nor potatoes for dinner, she made 
broth merely of an onion and a little pepper and salt ; she 
then prayed to God that she might think it good, and she 
did think so. A murmur or complaint was never heard 
VOL. u.. 18 



2 BLIND ELLEX. 

from her lips ; she said " she was always happy while she 
could go to church, be out of debt, and get any thing to live 
on." Her best gown had been bought ff I y years ; it was 
still whole, neat, and clean, and in this she made a very 
decent appearance ; but it was put on only on sacrament 
days, and very fine Sundays. Ellen sometimes cheered 
herself at her wheel, by singing a psalm ; and when she 
could have the word of God read to her, many parts of 
which she could repeat, she seemed to want no other joy. 
On receiving a little unexpected assistance, she seemed as 
if she knew not how to be grateful enough, and said, " I 
cannot be so thankful as I ought, but I must be as thankful 
as I can : I must thank God for sending such folks, for if he 
had not sent you, you would not have come." 

She could only pray for her friends, she said, which she 
always did, begging that God would give all that was good 
for them in this world, and in the world to come, life ever- 
lasting. On taking leave, the person who had given her 
some assistance, wished lier health. She replied, " Ay, 
either health or heaven." 

Thus, without even the common comforts and blessings 
of life, passed the days of poor old Ellen. Those hopes and 
expectations which arise from the changing incidents of most 
situations, were not hers. The human smile could never 
cheer her heart, the voice of relative affection never delight 
her ear ; no prospect of a brighter to-morrow beguiled the 
solemn solitude of the day ; yet she was resigned, contented, 
cheerful, thankful for her existence ; and when the pur- 
poses of this life should be fulfilled, she relied on the mercy 
of God, through the merits of her Saviour Jesus Christ, for 
the everlasting enjoyment of a better. 

1. Few persons will read or hear this story, whose af- 
flictions and poverty are so severe as poor blind Ellen's. 
Let such, therefore, consider, that they have now heard of 
one (and the eye of Providence sees many more) whose 
condition was much worse than their own, and yet of one, 
who was evidently an object of the peculiar care and good- 
ness of God. 



BLIND EJXEX. 3 

2. It is worthy to be considered, on what principle it was 
tliat poor Ellen was so contented and happy. This she 
plainly declared, when she said, " God knows better what 
I want than I know myself; and he always sends what is 
needful for me." It is impossible to be unhappy or unthank- 
ful, wliile such a sentiment as this influences the mind and 
is cherished in the heart. And whoever pays not this hom- 
age to the sovereignty of God, and is not sensible of the con- 
stant care and kindness of his providence, is little better than 
an atheist : whatever his opinion may be, he is, in fact, " liv- 
ing without God in the world." Eph. 2 : 12. Awful and 
dangerous state ! Pray to be delivered from it. 

3. What a good report would be secured to Christianity, 
instead of the slanders which are unjustly cast on it, if its 
professors would believe and act on that " faithful saying," 
mentioned by the apostle Paul, " that they who have be- 
lieved in God, should be careful to maintain good works." 
Titus 3 : 8. All Christians should do this as the test of 
their sincerity, and at the peril of their salvation ; and this 
did poor Ellen most eminently. She not only trusted in 
God for the supplying of all her wants, and believed that 
when she was in distress God would send some charitable 
person to relieve her ; but she was also industrious, frugal, 
temperate, honest, and grateful. " Better is a little with the 
fear of the Lord, than great treasure and trouble therewith." 
Prov. 1.5 : 16. 

4. Remember that nothing but the grace of God made 
poor Ellen so contented, so cheerful, so industrious, so be- 
nevolent, and so happy. " By the grace of God," said the 
great apostle Paul, " I am what I am," 1 Cor. 1.5 : 10 ; and 
it was the same grace that influenced Ellen in the humble, 
dependent, and indigent state, in which Divine Providence 
l)laced her. How deplorable is a state of poverty and afflic- 
tion without the grace of God ! It is attended with murmur- 
ing, ingratitude, temptations to indolence and dishonesty, 
and despair of the goodness of God ! How wretched and 
awful is such a condition ! It has neither comfort nor hope 
for time or eternity. Contrast liiis with poor blind Ellen's 



4 BLIND ELLEN. 

disposition and conduct, when, with a half-penny worth of 
milk for her breakfast, and a little onion-broth for her din- 
nei', she sat and sung, 

My Shepherd is the living Lord, 

I therefore nothing need ; 
In pastures fair, near pleasant streams, 

He setteth me to feed. 

Lastly, observe, that Ellen, though so very poor, " was 
rich in faith, and an heir of the kingdom which God hath 
promised to tbem that love him." James 2 : 5. It is a fine 
answer that she gave to the person Avho wished her health : 
" Ay, either health or heaven." It is as if she had said, 1 
hope and pray for health ; but, if it please God to afflict me 
with sickness, my condition is so poor and so dependent, and 
I shall have so little to do with the world, that I wish for 
heaven. And I know what I wish for ; heaven is a state of 
rest, holiness, and happiness. I know the ground on which 
I hope for it : " God so loved the world that he gave his 
only-begotten Son, that whosoever believeth in him should 
not perish, but have everlasting life." John 3 : 16. Through 
grace, I have believed in him. I have found " redemption 
in his blood, even the forgiveness of my sins, according to 
the riches of his grace." I have committed my soul into 
his hands, because " he loved me, and gave himself for me." 
I have been enabled to love him, in a measure, and to obey 
him from the heart. I humbly trust, that I have experi- 
enced " the grace of our Lord Jesus Christ, the love of God, 
and the communion of the Holy Ghost." 2 Cor. 13 : 14. I 
do not cling to life ; the fear of death is taken away from 
me ; 1 long to see my Saviour ; and therefore " I hope for 
heaven." 

Reader, in whatever condition of life you are, pray that 
this may be your happy experience. Then, " whether you 
live, you will live unto the Lord ; whether you die, you will 
die unto the Lord. And whether you live, therefore, or die, 
you will be the Lord's." Rom, 14 : 8. 



DUTIES TO RELATIVES, 



As it has pleased God to " let the tares and the wheat 
grow together till the harvest," many of the people of God 
are united in the closest relations to those who live " with- 
out God in the world." This is to many pious persons a 
source of severe trial, and to all it gives rise to the most 
sacred obligations to seek the salvation of their relatives. 
It is well to consider these obligations, and the means wo 
may employ with the greatest hopes of success. 

I. Consider the motives which should induce you to 
seek earnestly the conversion of your relatives. 

1. In proportion as men increase in religion, they become 
more k'nd and benevolerit. And when you feel that you 
have within you a soul worth more than worlds, and that its 
salvation is the one thing needful, can you look around, and 
feel no concei'n for those who are dear to you as your own 
life ? Can you, on the one hand, love God above all, and 
on the other, love your brother as yourself, and yet see that 
God and they are awfully at variance, without longing to 
reconcile your friends to your God ? When you look back 
upon the days of your unregeneracy, you blush for your 
guilt, and shudder at your danger : then is it possible to look 
at a wife, a brother, a child, in the same wretched state, and 
not desire that they should share your present bliss, saying, 
Be ye as I am, for I was as ye are ? Where the flame of 
charity really exists, its first and most intense heat will be 
felt by those who are nearest us. We read in the Gospel, 
that as soon as Andrew becomes acquainted with Christ, he 
first finds his own brother Simon ; and liow natural ! Wher- 
ever we see a professor of religion indifferent to the salva- 
tion of his relatives, our hearts express their suspicion, in 
the language of an apostle, " How dvvelleth the love of God 
in him ?" 

2. The Most effectual way to avoid being injured by our 

VOL. 11. l""" 



2 UUTIES TO HELATIVES. 

irreligious relatives, is to seek their conversion. No sooner 
are we reconciled to God, by faith in the blood of his Son, 
than we find ourselves, in respect to the world, in an enemy's 
country. Exposed to snares and temptations, how shall we 
" escape the corruption that is in the world through lust ?" 
Not by merely standing on the defensive. You must carry 
.the war into the enemy's territory. While you are con- 
tented with preserving your own religion, they will be ani- 
mated with the hope of leading such a timid, lukewarm 
Christian back again to the world and sin. But as soon as 
zeal for their conversion animates you, you are invigorated, 
and they are dispirited ; they relax their attempts to corrupt 
you, in order to defend themselves from your efforts. Thus 
Colonel Gardiner's friends once said, " Come, let us call for 
another subject, for we had thought this man mad, and he 
is going to prove us all so in good earnest." 

3. Is it not God's design, in placing us so near the unre- 
generate, that we may be the means of their conversion ? 
Christ says to his disciples, " Ye are the salt of the earth." 
In allusion to this language, it may be observed, that Chris- 
tians are not cast all on one spot, but are so distributed in 
society as to resist the general corruption, and diffuse the 
savor of life. Jehovah says of his redeemed, "This people 
have I formed for myself; they shall show forth my praise." 
He designs to make one of his people when renewed, the 
instrument of his mercy in calling another. And to whom 
have you such opportunities of being useful, as to those with 
whom you are intimate, to whom you enjoy free access, and 
with whose views and dispositions you are acquainted ? 
Hence, one of a family is seldom converted, without being 
the means of winning more. " And how knowest thou, O 
wife, whether thou shalt save thy husband ? Or how know- 
est thou, O man, whether thou shalt save thy wife ?" Is 
it probable ? Has God himself suggested the animating 
thought to awaken thy exertions ? Delightful hope. To 
save the wife of thy bosom ! To rescue from perdition the 
husband of thy youth ! To beget to eternal life the fruit of 



DUTIES TO RELATIVES. 3 

thine own body ! To bestow the greatest and most durable 
bliss upon those for whose happiness thy bowels yearn with 
the strongest, tenderest emotions ! How can we resist the 
influence of a hope so divine ? 

4. Great are the rewards which will crown your success 
in winning the souls of those who are related to you. 
" Brethren, if any of you do err from the truth, and one 
convert him, let him know, that he who converteth a sinner 
from the error of his ways shall save a soul from death, and 
shall hide a multitude of sins." James 5 : 19, 20. But the 
nearer a person lies to our heart, the greater must be our 
grief to see him a child of wrath, and the higher our delight 
to behold him reconciled to our religion and our God. For 
want of the additional bond of grace, how often the cords of 
nature jar, so that we feel our hearts more in unison with a 
stranger, who is " partaker of the like precious faith !" Ah ! 
how painfully we feel the words of Christ verified : " I am 
come to set father against son, and son against father, mother 
against daughter, and daughter against mother ; and a man's 
foes shall be those of his own household." But when a 
pious father sees his prodigal son return to God, hear how 
he shouts : " Rejoice with me ; for this my son was dead, and 
is now alive again ; he was lost, and is found." Grace adds 
to all the ties of nature a sweetness, tenderness, and force, 
before unknown. Now I rejoice to behold the happiness of 
my beloved relations secured for eternity. Should I see 
them bereft of reason, their interest in my Saviour's love 
continues the same. If death snatch them from my embrace, 
it shall not dissolve, but strengthen their union to Jesus 
Christ, my living Head. And when I hang over their cold 
remains, my heart shall not be rent with the pangs of ever- 
lasting separation, nor my distracted imagination follow 
them down to the regions of the damned : we sorrow not as 
those who have no hope, but knowing that those who sleep 
in Jesus will God bring with him, we comfort one another 
with these words. 

5. The motive, which is the life of every other, and 



4 UUTIES TO KELATIVE.S. 

should be the end of them all, is, that m the conversion of 
your relatives, the grace of Christ will be magnified, and 
thus God glorified. For this we were created, for this we 
are new-created ; and what else is worth living for ? You 
justly reply, " Nothing ; and this is worth dying for." What 
can more eminently glorify God than that disposition in you 
which cries to all around, " O, taste and see that the Lord 
is good ; blessed is the man that trusteth in him." 

And should you see the desire of your soul in the con- 
version of sinners, what praise will rise to the Redeemer 
from their hearts and yours ! Another instrument will then 
be found to glorify God in the world, an instrument which 
may again be expected to win others to Christ ; so that at 
every fresh step, fresh glory shall be given to our God and 
King, and only eternity shall fully declare to what extent 
our feeble efforts may have pi'omoted the glory of him to 
whom we owe our all. Let the glory of God in Christ ap- 
pear to you in its true light, let it impress your hearts with 
all its weight, and the conversion of your relatives will be 
the object of your constant care. 

n. Inquire by what bieans you should aim at the con- 
version of your relatives. 

1 . Seek to be filled witli holy, ardent love for their souls. 
How passionately the apostle expresses the feelings of his 
heart for his unbelieving brethren. Rom. 9 : 1,2. Nothing 
can be done unless the heart be first duly affected. Your 
zeal, not flowing sincerely from the fulness of the heart, 
when opposed by their depravity, will degenerate into bitter- 
ness, which defeats its own end. But the affections, always 
eloquent and ingenious, will suggest a thousand convincing 
arguments, and invent a thousand winning devices. Your 
love will endure the contradiction of sinners against your- 
selves, and by showing them that your desire for their wel- 
fare is sincere and unquenchable, you will steal into their 
breast in spite of themselves. 

2. The suitable discharge of every relative duty is of the 
utmost importance, if^you would win your kindred to the 



DUTIES TO RELATIVES. 5 

love of Christ. An apostle exhorts Christian servants to 
adorn the Gospel of God our Saviour in all their conduct. 
And should not pious masters and mistresses, husbands and 
wives, brothers and sisters, parents and children, by their 
exemplary conduct in every relation of life, adorn the Gos- 
pel of God our Saviour ? What argument would be so 
convincing and persuasive ? Actions have a voice louder 
than words. Ye husbands, who mourn over your uncon- 
verted wives, remember that in you tenderness and firmness 
should be united. Let not provocations extinguish the love 
which you ought to bear to those who are united to you in a 
bond which resembles the union of Christ and his church. 
Nor yet suffer the authority wliich you ought to maintain in 
your own house, to be trampled under foot ; for you are not 
likely to be the more useful by displaying a merely nega- 
tive character, which will render you contemptible. Wives, 
listen to the voice of God by his apostle. 1 Pet. 3:1,2. 
Parents, remember that your children inherit from you a 
depraved nature, and that you yourselves were sometimes 
foolish, disobedient, deceived, serving divers lusts and pleas- 
ures ; therefore, be not bitter against your unconverted 
children. At the same time, recollect that God says, "I 
know Abraham, that he will command his children, and his 
household after him, to keep the way of the Lord." To 
accustom children to submit to the mild and amiable, yet 
firm, determined authority of a father, is a good introduction 
to religion, which requires absolute submission to divine 
authority. But to leave children to their own will, is to 
increase their natural indisposition to the Redeemer's yoke. 
Children, if you are privileged beyond your parents by 
having become believers in Christ, while they continue in 
unbelief, remember that grace does not cancel the bonds of 
nature ; it is still said, " Children, obey your parents in the 
Lord." In every thing that is not contrary to your alle- 
giance to the Lord, let your obedience be exemplary, tliat it 
may be evidently seen that it is nothing but conscience 
which ever induces you to oppose a parent's wish. Imitate 



Q DUTIES TO RELATIVES. 

the blessed Jesus, who, though the Lord of glory, became 
" subject to his parents." 

3. Tlie prudent and diligent use of every jjroper means 
of instruction and ■persuasion is necessary in order to bring 
our relatives to the knowledge of Christ. In the master 
of a family, there is no duty more incumbent, no means of 
usefulness more effectual, than constant family worship. 
Conduct it well ; let it not be too long. Render it pleasant, 
instructive, and impressive. Where the husband has been 
averse, the wife has sometimes taken the children into her 
own room, and prayed with them. To such we may ajiply 
the wordsof the Redeemer : " She hath done what she could." 
Let parents diligently catechize their children. A wife may 
sometimes with propriety and success avow her conviction 
of the guilt and danger of her husband's state. When a 
pious woman was once asked, in the presence of her wicked 
husband, how she could so patiently endure all his prov- 
ocations, she replied, " I consider that my husband has 
nothing but misery before him in the next world, and there- 
fore I wish to make him as happy as I can in this." The 
husband was so struck, that he replied, " And do you think 
I must be miserable in the next world ? Then, my dear, by 
the help of God, I will seek to flee from the wrath to come." 
Col. Gardiner was first impressed by a book which his pious 
mother packed up with his baggage when he went abroad. 
A book left open at a certain page, in the room of a relative, 
may strike effectually. To make a present, or a loan of a 
book, may do the same. The relation of an impressive 
anecdote has often been attended with a blessing. It may 
sometimes be proper to declare, with meekness and fear, 
what God hath done for us. But remembering that God 
hath ordained the preaching of the cross for salvation, exert 
all your influence to bring your unconverted relations under 
the ministry of the Gospel. And as you go up with them, 
pray, " O let the power of the Lord be present to heal them ;" 
which leads me to observe, 

4. Frequent jjrayer must crown all other means 5 for in 



DUTIES TO RELATIVES. 



vain are all your exertions without a divine blessing. None 
but God can give life, either natural or spiritual. Paul may 
plant, and Apollos water, but God giveth the increase. By 
prayer you may do good to those who would not listen to 
your admonitions. When all your kindest efforts have been 
rejected by those on whom you have employed them to the 
utmost, retire to your closet, and there pour out your soul to 
God for them. Thus Abraham cried, " O, that Ishmael 
might live before thee." Thus Paul says, " My heart's 
desire and prayer to God for Israel is, that they may be 
saved." Prayer moves the hand which holds all hearts, and 
turns them as the rivers of water. 

Frequent intercession with God, earnestly beseeching 
him to forgive the sins of our fellow-men, to enlighten them, 
to bless them, and bring them to everlasting happiness, is the 
divinest exercise that the heart of man can be engaged in. 
It will make it pleasant to be courteous and condescending 
to all about us, and make us unable to say or do an unkind 
tiling to them. There is nothing that makes us love a man 
so much, as praying for him. When you can do this 
sincerely for any man, you have fitted yourself for the 
exercise of generosity and tenderness, and for a far better 
behavior than what is commonly called fine breeding. By 
considering yourself an advocate with God for those around 
you, you will never find it hard to be at peace with them 
yourself. 

If parents would make themselves intercessors with God 
for their children, nothing would be more likely to bless their 
children or to dispose their own minds to the performance of 
every thing excellent and praiseworthy. The state of par- 
ents is a holy state, and calls upon them, as priests of their 
own households, to offer up prayers f()r their children. If a 
parent, considering himself in this light, should be daily 
calling upon God, extending his intercessions as the cir- 
cumstances and necessities of his children require, it would 
have a mighty influence upon his life. It would render 
him circumspect in the government of himself; prudent, 



g DUTIES TO EELATIVES. 

and careful of every thing ho said or did, lest his exarnple 
should hinder that which he so constantly desired in his 
prayers. How naturally would he grow ashamed of him- 
self, wanting those virtues which he sought of God for his 
children ! How tenderly, how religiously, how faithfully 
would he treat those whom he considered as his little spirit- 
ual flock, whose virtues he was to form by his example, 
encourage by his authority, nourish by his counsel, and 
prosper by his prayers ! 

Finally. Let your zeal be tempered with prudence, as 
well as kindled by love. If, after a time, you find all your 
well-meant efforts not only resisted, but perverted, it may be 
better to say but little, and labor to accomplish your desire 
chiefly by example and prayer. Yet never lose sight of the 
object. Let us rather deplore our guilt in neglecting it as 
we have done, so that one and another might have said, 
" No man careth for my soul." We, who would agonize to 
see them in pain or sickness, who would go through fire and 
water to procure a physician to heal their bodies, w^hen on 
the verge of the grave ; how have we suffered their immor- 
tal souls, which are infinitely more precious, to languish 
under the dominion of sin, and in danger of everlasting 
wrath ! Lord, lay not this sin to our charge ! But if you 
would pi'ove that divine and holy love is shed abroad in your 
heart ; if you would avo*d being corrupted by your carnal 
relatives ; if you would concur with the merciful design of 
God in your providential allotment ; if you would imitate 
the example of Christ and his apostles, who labored for the 
salvation of their relatives ; if you would alleviate the pangs 
of separation ; if you would share in the delights of angels, 
and the prodigal's father, in rejoicing over the returning 
sinner ; if you would glorify your God and Saviour ; be it 
your study to win your relatives to the grace of Christ here, 
that you may be with them in glory for ever. 



PUBLISHED BY THE AMERICAN TRACT SOCIETY. 



No. 58. 

THE 

BLASPHEMING SAILOR RECLAIMED. 



Jerry Creed was a remarkable man, both before and 
after his conversion to God. He was born at or near Graves- 
end, England, about the year 1753. His parents appear to 
have been strangers to the power of religion, and did not 
" train up their child in the way he should go." His moral 
and religious welfare was neglected. 

Early in life he determined to become a sailor. He ob- 
tained a berth on board " The Marquis of Rockingham," 
and proceeded in that vessel to India. But, though men 
may flee from parents and friends, may forsake their native 
shores, they cannot escape from God. " He knoweth their 
down-sitting and their up-rising. He understandeth their 
thoughts afar off. He is acquainted with all their ways." 
Psalm 139. In his fii'st voyage the vessel was cast away 
on the Malabar coast, when he lost every article that had be- 
longed to him, and was left in a most destitute and forlorn 
condition : he was obliged to beg his way about four hun- 
dred miles across the country, when he reached a port, 
where he entered the king's service. 

Increased dangers now attended his course. During the 
time he served in the navy he was in several severe engage- 
ments ; yet though, in the storming of towns and in close 
conflicts with the enemy, he was exposed to the greatest 
perils, his life was mercifully preserved by the providence 
of that God whom poor Jerry never sought by prayer. On 
many of these occasions his comrades fell in great numbers 
around him, but his heart was unmoved with one grateful 
feeling for his own preservation. His " good luck," and 
" good fortune," were the only subjects that occupied his 
thoughts, while, like other sailors, he talked of the narrow 
escapes he had from the balls which flew thick about him. 

He continued many years in the sea-service, and met 
vol.. II. 19 



2 THE BLASPHEMING SAILOR RECLAIMED. 

with a variety of strilting instances of the providential good- 
ness of God, but his mind was darlv, and he regarded not 
his deliverer. 

At length he became tired of a seafaring life, and left 
the service. He returned to Gravesend, where he married 
and settled, and for many years obtained his living as a wa- 
terman. Here he became the terror of the town and neigh- 
borhood. His character was always bad, but he now be- 
came notoriously depraved, and even a proverb among the 
people, who called him " wicked Jerry Creed." He com- 
monly used the most blasphemous language, and frequently 
did " the swearer's prayer " proceed from his lips. It was 
a mercy for poor Creed that his heavenly Father was long- 
suffering towards him, not willing that he should perish, but 
that he should be brought to repentance. If God were to 
answer the prayers of profane swearers, what vast numbers 
would daily be doomed to hell ! 

When Creed was overcome with liquor, he became an 
ungovernable madman, and the peaceable inhabitants of the 
town frequently had their midnight repose disturbed by his 
noisy conduct in the streets. 

His heart was enmity against God, and he displayed it 
by taking every opportunity of speaking against religious 
people. He was once in a passage-boat, where several on 
board, who were fond of singing, began a hymn of praise to 
God. This was more than Jerry could bear. All the vile 
corruptions of his heart were immediately roused. He was 
like one possessed of an evil spirit. He endeavored to over- 
power the voices of the singers by invoking the most horrid 
judgments from God upon them and upon himself. He found, 
however, that he was not regarded by the people ; when he 
called a sculler, and left the passage-boat, declaring, " The 
psalm-singing gentry shall have no more of my company." 

We find that in this world there is no agreement be- 
tween " light and darkness." There is a decided hatred 
in the minds of sinners against the children of God. But is 
not this stranare ? is it not marvellous ? It would not be 



THE BLASPHEMING SAILOR BECLAIMED. 3 

strange to speak reproachfully of them if they were the liars, 
the seducers, and the drunkards of this world ; but these de- 
praved creatures are the very persons that oppose the riglit- 
eous. Who are the visitors of the sick, the distressed, and 
the dying ? Who are the teachers of the ignorant young ? 
Who feed the hungry and clothe the naked ? Are they the 
blasphemers and the drunkards of the land ? No ! but the 
persons who are the objects oi^ their hatred. 

Creed declared, " The psalm-singing gentry shall not 
have my company." It is an awful thought that there will 
be an eternal separation " between the rigliteous and the 
wicked, between him that servcth God and liim that serveth 
him not." Mai. 3 : 18. Many who are willing now to join 
in the language of Creed, would give ten thousand worlds 
to be numbered with the righteous in the hour of sickness 
and death, and amidst the awful realities of the judgment- 
day. But then it will be too late. Then the Judge will 
say, " He that is unjust, let him be unjust still ; and he 
which is filthy, let him be filthy still ; and he that is right- 
eous, let him be I'ighteous still ; and he that is holy, let him 
be holy still." It will be an awful moment when fellow- 
drunkards, the seduced and the seducers, and all the wicked, 
shall meet together in hell. They must dwell together then, 
and their very union wiU be one source of their eternal mis- 
ery. Let the reader remember the parable of the rich man 
and Lazarus. Luke 16 : 19-31. He may despise the follow- 
ers of Christ now : he will wish to be one of them hereafter. 

The apostle Paul, when referring to his state before his 
conversion, says, " I was before a blasphemer, and a per- 
secutor, and injurious ; but I obtained mercy." 1 Tim. 1:13. 
Tiiese words strikingly apply to the character of Jerry 
Creed. He was an enemy to God: but even blaspheming 
Creed found mercy. He was providentially guided to the 
shop of a pious man, who then resided in Old Gravel-lane, 
London. Creed was in a state of intoxication. He wished 
to purchase a small article, with which he was supplied. 
During the short time he remained in the shop, he uttered 



4 THE BLASPHEMING SAILOR RECLAIMED. 

the most awful imprecations. The pious tradesman pitied 
the condition of his unhappy customer ; but thinking it use- 
less to reason with a drunkard, put into his bosom tlie Tract 
" James Covey," with tlie remark, " My friend, you seem 
to be a wholesale dealer in sin;" and begged him to read 
the little book, should God spare his life till the morning. 
After getting aboard the vessel in which he was to return to 
Gravesend, he became sober, and found the Tract. He had 
not forgotten the short remark of the pious tradesman. He 
was anxious to know what the Tract contained. He sought 
a retired spot in the vessel, where, unobserved, he might 
gratify his curiosity. Whilst reading the account of Covey 
the Spirit of God opened tlie heart of poor Creed to receive 
the truth. He was struck to find his own character exact- 
ly described, and felt emotions altogether new to him. He 
put the Tract into his pocket, and longed to be quite alone, 
that he might read it again more carefully. He repeatedly 
pondered its contents, and the more he read, the more he felt 
convinced that he had been living in a state of awful rebel- 
lion against God. He formed a solemn resolution to alter 
his conduct, and began to pray for mercy. 

On tlie Lord's day, after this providential visit to Lon- 
don, he resolved to go to the house of God. He had always 
neglected divine worship ; but felt that he could do so no 
longer. It was, however, a trying time for poor Jerry : he 
had been in several battles, and his courage had never failed 
before the enemy ; he had never feared the cannon-ball ; but 
he found it hard work to take the first step in the ways of God. 
He feared persecution at first, though he had been so great a 
persecutor himself. However, on the Sabbath, when the peo- 
ple of God assembled, poor Creed resolved to unite with them. 
He slowly approached the place, when he found his mind agi- 
tated with a variety of feelings. He felt ashamed to enter 
the house of God, and therefore he loitered about until the ser- 
vice had commenced ; and when he thought that the congre- 
gation were all assembled, he placed himself close to the in- 
ner door, where he could hear without being observed. 



THE BLASPHEMING SAILOR RECLAIMED. 5 

He continued this practice for several weeks, but feeling 
increasingly anxious about his soul, he detennincd to enter 
the sanctuary, that Im might find the way of salvation. It 
was an interesting moment when " wicked Jerry Creed " 
was first seen there. He would sometimes place his elbows 
on the top of the pew, and supporting his head with his 
hands, keep his eye immovably fixed on the minister. Un- 
der the power of the word, the big tear would tremble in his 
eye, which he would dash away, but it was soon followed 
by another and another, which rolled in quick succession 
down his weather-beaten cheeks. 

These were the tears of repentance. He felt that he 
had sinned against a kind and merciful Father. He won- 
dered at the patience and forbearance of God towards him, 
a vile blasphemer. He could now recall, with grateful feel- 
ings, the events of his past history ; he could adore the good- 
ness of God, who had covered his head in the day of battle, 
and preserved him amidst the perils of the deep. At this 
time the sermons he, heard were deeply impressed on his 
mind. He saw the way of salvation clearly revealed. In 
the Lord Jesus Christ he found the Friend he needed, one 
able and willing to save to the uttermost ; and he was led to 
cry out, " Lord, save me, a poor lost sinner." The follow- 
ing lines describe the state of Creed's feelings at this time, 
and his firm reliance upon Christ as the Saviour of his soul : 

Jesus, to thee alone I fly. 
And wilt thou let a sinner die 
Whilst trusting in thy sacred blood? 
I seek no other way to God. 

Thy tender heart will sure forgive, 
And bid a trembling sinner live ; 
For all that come thy grace is free. 
For Saul, and Magdalen, and me ! 

" There is joy in the presence of the angels of God over 
one sinner that repenteth." Luke 15. This joy was felt 
when Creed became a " new creature in Clirist Jesus." 

He became a conshuil iillendanl on jmblie wurslnp, and 
vor , Ti. lij« 



6 THE BLASPHEMING SAILOR RECLAIMED. 

soon found his way to the meetings for social prayer. A 
very perceptible change took place in his appearance and 
conduct : instead of rolling about the streets in a state of 
filthy intoxication, bellowing out the most awful oaths, and 
calling for destruction on his own soul and the limbs of any 
who happened to pass near him, he became sober in his 
habits, pure in his languiige, and cleanly in his person. 

Some features of his character deserve special attention. 
He was anxious to ohey the Divine commandment.s. 
The law to him was a rule of life, though he depended for 
salvation entirely on the finished work of the Redeemer. 
He refused to work on the Sabbath. As a waterman he had 
often earned more money on that holy day than during all 
the rest of the week. He was so decided in his attachment 
to the Sabbath, that neither gain nor the scoffs and taunts 
of his former companions could move him to act contrary to 
the dictates of his conscience. He would not spend that 
day in the pursuit of worldly things, which God had com- 
manded to be kept holy. 

Creed found the truth of the Divine word, " Seek ye 
first the kingdom of God and his righteousness, and all these 
things shall be added unto you." When he was about sixty- 
six years of age, and considerably weakened in constitution, 
so as to be unable to go through much labor, he was provi- 
dentially placed above want. A relative left him an annu- 
ity of j£25 ; this, added to a former one of £10, and the small 
daily earnings by his boat, furnished him and his afflicted 
wife with all the earthly comforts they actually required. 

Creed displayed the meekness of the Christian, when 
he was persecuted for righteousness' sake. He had much 
to bear from tlie watermen around him. He often found 
tlieir sneers and reproaches very trying. Although his 
natural temper was impetuous and irritable, yet it was the 
testimony of many who daily witnessed his provocations, 
that they never once heard him speak unguardedly, or use 
an expression unbecoming a Christian. 

Creed was a man of ready vvit. He was once in the 



THE BLASPHEMING SAILOR RECLAIMED. 7 

street in Gravcsend, when a masonic processiop passed 
along. The good man stood in a doorway to avoid the 
crowd. He was observed by one in the procession who had 
been an old companion in wickedness. -As he passed the 
.spot where Creed was standing, he called out sarcastically, 
" Jerry, is Jesus Christ a mason ?" Iii a moment the good 
man meekly but sweetly answered, " Yes, my friend, for 
' Behold, he has laid in Zion a chief corner-stone, elect, pre- 
cious : and he that believeth on him shall not be confound- 
ed.' " 1 Peter, 2 : 6. 

The opposition that Creed met from his former compan- 
ions in sin, reminded him of his own conduct towards the peo- 
ple of God, when in the enmity of his heart he was foremost 
to persecute and traduce them, and now he availed himself of 
every opportunity of doing his persecutors good. He would 
invite and persuade them to accompany him to the house of 
God, hoping that the truth might become " the power of God 
to their salvation." By pursuing this Christian course, he 
lived to see persecution give way, and he became respected 
and loved by all. The uniform consistency of his Christian 
character constrained many who hated his religion to con- 
fess that it had made him a better man. It was the unspeak- 
able happiness of Creed to see several of his greatest oppo- 
nents become the humble followers of the divine Redeemer. 

Creed was evidently become a " light set on a hill," 
" an epistle of Christ." 2 Cor. 3 : 3. His Master's enemies 
took knowledge of him that he had been with Jesus. The 
most stout-hearted sinner could not but admire the firm, un- 
shaken conduct of this reclaimed blasphemer. 

Creed displayed much self-denying liberality in the cause 
of Chriat. He loved his Master, and was willing to do all 
ill his power to advance his truth in tlie world. He had a 
tender conscience, and always seemed to act as in the pres- 
ence of the heart-searching God. He was once placed in 
very peculiar circumstances for the trial of his Christian 
principles ; but they raised him high above " the love of 
money, which is the root of all evil." The kind relative 



8 THE BLASPHEMING SAILOR RECLAIMED. 

who left him the annuity of j£25, devoted an estate, })ro- 
ducing about £80 annually, to five benevolent institutions ; 
but dying within one year, the whole, by the English statute 
of mortmain, reverted to Jerry Creed. " I see plainly," said 
he, " that the law gives this estate to me ; but Hit Gospel 
gives it to the religious charities, and I wont have it. I am 
happy that it is to be spent in the cause of my Redeemer." 
No one can read this fact without admiring the etfect of 
God's grace in this good man. 

The evidences furnished of the character of Creed clear- 
ly show that he had become a true Christian. His heart 
was changed. He was born again by the Spirit of God. 
Every act of his life testified that he had been " called out 
of darkness into marvellous light." He continued until the 
close of his days to exhibit in his spirit and conduct the 
transforming and sanctifying influences of divine truth. He 
grew in grace and in the knowledge of our Lord and Sav- 
iour Jesus Christ. The longer he was in the world, the 
closer was his " walk with God." He appeared to be daily 
ripening for heaven ; and at length, like a shock of corn 
fully ripe, he was gathered into the garner of God. He was 
subject to an asthmatic afffection, but was able to attend pub- 
lic worship on the evening before his death, though he com- 
plained of difiacult breathing. It was then the close of a long 
day, and the aged warrior laid himself down to rest. Before 
the morning sun arose, his spirit, released from the body, had 
joined " the just made perfect before the throne of God." 

Thus the old sailor honorably finished the voyage of life. 
He made not shipwreck of his faith. He met with many 
storms and tempests, but " God was his refuge and strength." 
He has reached " the desired haven, where the weary find 
eternal rest." His mortal remains were placed in the bury- 
ing-ground of Princes-street chapel, Gravesend. Over the 
grave is a monumental stone, on which there is written this 
appropriate inscription : " But I obtained mercy." 

PUBLISHED BY THE AMERICAN TRACT SOCIETV. 



nro. 59. 



GIFT FOR MOURNERS. 



AND WHEN THE LORD SAW HER, HE HAD COMPASSION ON HER, AND 
SAID TO HER, WEEP NOT.— Lo'ke 7 : 13. 



iv ,1 









ULY to regulate and 
limit our soi'rows is a 
high Christian attain- 
ment. So long as we are sub- 
jected to affliction, we shall be 
exposed to sin. If prosperity- 
has its peculiar snares, so has adversity. 

The text exhibits an instance of sorrow which excited 
the compassion of our Saviour, and which he, at the same 
time, tenderly represses. The circumstances of the case 
are strikingly described in tiie context. " Now when he 
came nigh to the gate of the city, behold, there was a dead 
man carried out, the only son of his mother, and she was a 
widow." 



2 A GIFT FOR MOURNERS. 

Every circumstance was piercing to the heart. It was 
the death of a son. To bury any child is grievous to an 
affectionate parent ; but a son is expected to continue the 
name, and support the family. To bury a son, therefore, is 
usually esteemed peculiarly afflictive. 

This son was a young man. Had he died in infancy, 
before affection was riveted, or expectation raised, the afflic- 
tion had been less pungent. But death seized him in his 
flower arid prime ; at the very age which rendered him ca- 
pable of realizing to a fond mother the hopes of many years, 
and of rewarding her for a thousand cares and labors. 

Further, he was the only son of his mother. All her 
affections, hopes, and comforts centred in this one object. 
If to part with one child out of many is afflictive, what is it 
to lose all in one ? 

To complete the affliction, the bereaved mother was a 
widow. In this condition, not only devoid of comfort, but 
exposed to oppression and to contempt, her staff, her solace, 
her safeguard, were at once removed. She had no husband 
to say to her, as Elkanah to Hannah, " Why is thy heart 
grieved ? Am not I more to thee than ten sons ?" Her 
grief was not a solitary grief; and the last calamity at once 
revived and aggravated the former. 

Observe the treatment which this weeping widow re- 
ceived from Jesus Christ. 

He met her at the gate of the city, not accidentally, but 
with the express design to work a miracle of mercy for her 
relief. There Tie saw her, and he had compassion on her. 
Surely, her griefs were not few nor small. But greater still, 
and more multiplied were the compassions they excited in 
the heart of Jesus. 

Christians, your Redeemer is now exalted to heaven, and 
you see him not. But his eye is ever on you. Nor is he 
less sensibly touched with the infirmities and griefs of his 
people than when he tabernacled in flesh. 



A GIFT FOR MOURNERS. 3 

Observe particularly the counsel given to this disconso- 
late widow, by hirn who "comfbrteth those who mourn." 
" Weep not." This is not an absolute prohibition of sorrow, 
nor of tears. Christ does not condemn all expressions of 
grief for deceased friends as sinful. He would not have his 
people insensible. But he prohibits the excess and extrav- 
agance of their sorrow. He would not have them mourn 
for the dead like heathen, who know not the consoling doc- 
trine of the resurrection. 

The resurrection of her son from the dead was the great 
instrument of comfort to the mourning widow. Well might 
the Saviour say, " Weep not," when he intended so soon to 
remove the cause of her tears. 

The case was peculiar and extraordinary. Mourners 
may not now expect to receive back their deceased friends. 
Such miraculous interpositions, with their occasion, have 
ceased. The omnipotence and divinity of the Saviour have 
long since received the most ample confirmation. Yet, even 
now, the surviving friends of those who have died in the 
Lord, have the strongest grounds of consolation. 

Our principal relief and comfort in the death of friends, 
is drawn from the general resurrection. Thence the apostle 
derives it. 1 Thess. 4 : 17, 18. We shall see and enjoy 
our pious friends again, at the coming of the Lord. Surely, 
this is more than if we should now receive them immediately 
from the dead. 

Our Saviour's counsel to this mourner applies, then, to 
Christian mourners at large ; and it furnishes us this impor- 
tant instruction : that Christians ought to moderate 

THEIR SORROW FOR THEIR DECEASED RELATIVES, WHATEVER 
AFFLICTIVE CIRCUMSTANCES MAY ATTEND THEIR DEATH. 

What I propose, is, to exhibit the signs of immoderate 
sorrow ; to dissuade from its indulgence j to refute its pleas, 
and to point out its remedy. 

I. In exhibiting the signs of immoderate sorrow, I will 



4 A GIFT FOR MOURNERS. 

first state how far grief may be indulged. Thus we shall 
more easily see when it becomes excessive and sinful. 

1. The afflicted must be indulged in an awakened and 
tender sense of God''s a^icting hand. To bear what we do 
not feel, is no virtue. Not to tremble when God smites, is 
most unbecoming. To make light of his corrections, is aw- 
ful stupidity. For this the afflicted are rebuked, Jer. 5:3: 
"Thou hast stricken them, but they have not grieved." 
When God smote Job in his person, his children, and estate, 
he rent his mantle and prostrated himself in the dust. This 
showed that he was not insensible. But he blessed an afflict- 
ing God. This showed that he was not stubborn and un- 
submissive. 

2. The afflicted must be allowed, within due limitation, 
to complain both to God and man. It more becomes a Chris- 
tian ingenuously to open his sorrows, than sullenly to smother 
them. There is no sin in complaining to God, though there 
is much in complaining of him. The griefs of the heart are 
frequently relieved by utterance. This was David's resort : 
" I poured out my complaint before him ; I showed before 
him my trouble." Ps. 142 : 2. To whom should children 
go to make their moan, but to their father ? Whence may 
they expect relief and comfort but from him ? Happy were 
it, might every afflicted soul make this experiment. Did 
we complain more to God, he would complain less of us, 
and quickly send relief. O, how moving, how prevalent is 
it with God, when his poor, burdened people fly to him in 
their distress ! When deep calls to deep, when one wave 
urges on another, then let the distressed soul address to the 
throne of heaven such language as this : " Father, what 
shall I do ? My soul is bowed down with trouble. Thou 
hast multiplied my sorrows. I have neither outward com- 
fort nor inward peace. Wherever I look for relief I am 
disappointed. O Lord, I am oppressed ; undertake for me. 
Fathers of the flesh pity their distressed children when they 



A GIFT FOR MOURNERS. 



complain to them ; and wilt not thou, O Lord, have pity, 
whose compassion as far exceeds the compassion of crea- 
tures, as the sea exceeds a drop ? O, my Father ! pity me, 
support me, deliver me !" Such appeals are acceptable to 
God and advantageous to the soul. 

We may also make our complaint to man. Job did so : 
" Have pity upon me," says he, " have pity upon me, O ye 
my friends; for the hand of God hath touched me." It is 
a great mercy if we have friends who are wise, faithful, and 
experienced. They are born for such a time as this. Prov. 
17 : 17. Still, they cannot pity as God, nor relieve and 
succor as he. Often we may say with Job, chap. 21 : 4, 
" As for me, is my complaint to man ? And if it were, why 
should not my spirit be troubled ?" " What great advan- 
tage in these complaints ? I may burden the heart of my 
friend ; but I get little ease for my own." Yet the opening 
of the heart to an experienced, tender Christian, is some 
relief J and to engage his prayers is still more important. 

3. The subject of affliction may ordinarily judge and 
condemn himself as the guilty procurer of his own troubles. 
Rarely does a great affliction befall a good man, but he saw, 
or might have seen, the need of such a rod, before he felt it. 
Has God smitten your child or friend, and might you not 
have anticipated the stroke ? Were you not in such a car- 
nal frame as to need the rousing, purifying influence of 
affliction? But whether you anticipated the trial or not, it 
is now your duty to examine yourself. " Let us search 
and try our ways," says the afflicted church. In the day 
of trouble a gracious soul is inquisitive about nothing more 
than the cause of the divine frowns. " Show me wherefore 
thou contendest with me." "Lord, what is the particular 
corruption which this rod is designed to rebuke ? For what 
sinful neglect would it humble me? O, discover it to me, 
and reclaim me from it !" 

Having discovered the cause of their trouble, sincere 

VOL. II. "20 



Q A GIFT FOR MOURNERS. 

souls will take shame to themselves, and give glory to God, 
by humble submission, and by vindicating the equity of the 
divine conduct. " I have sinned ; what shall I do unto 
thee, O thou Preserver of men ?" " Holy men," says one, 
" after their hearts are renewed by repentance, are not 
ashamed to remember and confess their faults, to the glory 
of God ; for they account not that glory as lost, which is 
transferred from themselves to their Maker." 

It is true, God may afflict in sovereignty ; or simply for 
our trial. But we may always see in ourselves cause enough 
for the affliction ; and it is safe to charge it to our own sin- 
ful folly. 

4. The afflicted Christian may earnestly, though hutnbly 
and submissively, plead for relief. When affliction presses 
us above our strength ; when it disables us for duty, or 
gives advantage to the tempter, we may adopt the prayer 
of David : " Remove thy stroke from me." Even Christ, 
in the day of his trouble, poured out his soul with strong 
cries and many tears, saying, " Father, if thou be willing, 
remove this cup from me." Oppressed nature desires 
relief; and even our renewed nature seeks exemption from 
those incumbrances which retard us in duty, or expose us 
to sin. 

Thus far mourners may indulge their grief But sorrow 
becomes excessive and sinful, 

1 . When it causes us to disregard remaining mercies and 
enjoyments. Often the setting of one comfort obscures and 
benights all the rest. Our tears for enjoyments lost, blind us 
to the many mercies which remain. But this is very sinful. 
It involves ignorance, ingratitude, and great provocation. 

It is a sin springing from ignorance. Did we know the 
desert of our sin, we should rather wonder that one mercy 
is left, than that many are withdrawn. Did we know that 
Sovereign Being at whose command our comforts come and 



A GIFT FOR MOURNEUS. f 

depart, and who can in a moment destroy all which remain, 
and ourselves with them, we should more highly value the 
mercies which he spares, and be more thankful for them. 
Did we know the case of thousands, perhaps far better than 
ourselves, who in all theit lives never knew such enjoyments 
as we still possess and yet overlook, we could not think thus 
lightly of our mercies. 

And what vile ingratitude is this ! Are all your re- 
maining mercies worth nothing ? You have buried a child, 
a friend ; but still you have a husband, a wife, other chil- 
dren, and friends. If you have not, you have comfortable 
accommodations, and health to enjoy them. Or, if not thus 
favored, you have the ordinances of God, and, it may be, 
an interest in Christ and in the covenant, the pardon of 
sin, and hopes of glory. And can you sink into de- 
spondence, as if all your mercies, comforts, and hopes, in 
both worlds, were buried in one grave ? Must Ichabod be 
wi'itten upon your best mercies, because mortality is written 
upon one ? 

In a word, such a temper tends to provoke the Holy One 
to proceed in judgment till he has made a full end of your 
comforts. What if God should in just anger withdraw those 
undeserved, disregarded favors which you still possess ? 
What if he should commission death to smite a husband, a 
wife, or children yet left ? What if he should send sickness, 
losses, poverty, reproach ? If, indeed, you are out of Christ, 
you are in danger of what is far more dreadful than all this. 
What if God should say, " Dost thou undervalue my good- 
ness and forbearance ? Is it nothing that I have spared thee 
thus long in thy sins and rebellion ?" And what if he should 
stretch out his hand and cut the thread which has kept thee, 
for so many years, from dropping into endless misery ? 

O, think how dangerous it is to provoke the Lord by 
ingratitude, when he has already come out in judgment. If 
you are in the number of his own people, of those who will 



8 A GIFT FOR MOURNERS. 

finally be saved, you know you have better mercies to lose 
than any you have yet lost. Should it please God to cloud 
your soul with doubts ; should he let loose Satan to bulTet 
you, and should he remove all inward peace and joy, you 
would soon be convinced that the funeral, even of your 
dearest friend, was comparatively a small thing. 

2. Our sorrows are sinful when they so entirely absorb 
our minds that we are insensible to the calamities which affiici 
the church and ^ieople of God. Some Christians have such 
a public spirit, that the troubles of the church swallow up 
their personal afflictions. Melancthon was so much op- 
pressed by the calamities of the church, that he took com- 
paratively little notice of the death of a most beloved child^ 
Eli manifested a gracious and public spirit, when he received 
the intelligence that Israel had fled before the Philistines, 
that his two sons were dead, and that the ark of God was 
taken. Had the message stopped at the death of his sons, 
he might have supported the burden. But at the mention 
of the ark of God, even before the narration was finished, 
he presaged the issue, and immediately sunk down, and 
died. The loss of the ark was more to him than that of 
sons and daughters. 

But how rare, in this selfish generation, is such a public 
spirit, even among professors of religion. May we not com- 
plain with the apostle, Phil. 2 : 21, " All seek their own, not 
the things which are Jesus Christ's ?" Few extend their 
cares beyond the sphere of their private interests. And the 
sorrows of most are not less confined at home. If a child 
die, we are ready to die with it ; but public calamities afflict 
us little. How few are there who lose either their domestic 
comforts in the church's troubles, or their domestic troubles 
in the church's mercies. Now, when it is thus, when we 
little regard the mercies or sufferings of others, but are 
wholly absorbed by our own afflictions, our sorrow is sinful. 

3. Our sorrows are excessive and sinful when they 



A GIFT FOR MOURNERS. 



9 



divert us from our duties, or distract us in thetn. How prone 
are we to indulge solitary and protracted musings concern- 
ing a departed friend ; yet how hard to fix our thoughts on 
the living God ! When our hearts should he in heaven with 
our Saviour, they are in the grave with our dead. May not 
many afflicted souls justly complain that their troubles have 
taken away their Saviour — I mean in regard to sensible 
communion — and placed the lifeless child in his room ? Ah, 
cease to weep longer for your deceased relation, and weep 
rather for your dead heart. Is this your compliance with 
the design of your afflicting God ? Will you become more 
a stranger to him tiian before ? Is this the way to comfort — 
to refrain prayer, and turn your back on God ? Or if you 
dare not wholly neglect the duty, yet your affliction mars 
your success. Your heart is wandering and distracted in 
prayer and meditation, so that it affoi'ds you neither comfort 
nor relief, 

O, Christian, consider this is not right. Surely the rod 
operates not kindly now. Did your love to God expire 
when your friend expired ? Is your heart as cold in duty 
as his body in the grave ? O, banish this temper without 
delay, lest you find, by sad experience, that what you now 
mourn is inconsiderable, compared with what you will 
mourn hereafter. To lose the spirituality and warmth of 
your affections, is much more than to lose the wife of your 
bosom, or the loveliest child that ever a fond parent laid in 
the grave. 

Reader, if this be your case, you may challenge the first 
place among mourners. It were better for you to bury ten 
sons, than remit one degree of love to God, or delight in 
him. His end in smiting was to bring your heart nearer to 
him, by removing what estranged it. Will you thwart this 
merciful design ? Surely, the troubles which accompany 
you to the closet, and mar its duties, are extravagant and 
sinful. The case is the same, 

vol. TI, ■'it*' 



•JQ A GIFT FOR MOURNERS. 

4. When your sorroxvs so oppress and sink your animal 
frame as to endanger Jife, or unfit you for active duties. 
" The sorrow of the world worketh death ;" that is, the sor- 
row of worldly men, sorrow merely natural and carnal, and 
not relieved by spiritual reasonings and considerations. This 
sorrow is sometimes so oppressive that the body sinks under 
its weight, and diseases are induced, which are never re- 
moved. Excessive grief has ever been considered by phy- 
sicians one of the principal causes by which human life is 
shortened. Its subjects have no mercy on their own frames ; 
for while they indulge without restraint in the enervating 
luxury of grief, they frequently deny themselves the com- 
fort of sleep, and other necessary refreshments. 

This is very sinful, and highly displeasing to God. In 
his great mercy he would not have us " swallowed up with 
overmuch sorrow," even though that. sorrow be for sin. 
2 Cor. 2:7. How much more would he have us restrain 
our griefs for temporal losses ! Indeed, are there not other 
and better purposes to which our health and energies may 
be devoted ? May not the time come when we shall ear- 
nestly wish we had that strength to spend for God, which we 
now prodigally and unavailingly waste upon our troubles ? 

5. Our affliction is sinful when it sours the spirit, and 
excites inward murmurings against God. Whatever God 
does with us, or ours, we should maintain honorable thoughts 
of him. A gracious heart cleaves closer to God in afflic- 
tion, and justifies him in his severest strokes. " I know, O 
Lord, that thy judgments are right" — such is its language — 
"and that in faithfulness thou hast afflicted me." In this 
way the soul may obtain comfortable evidence of its own 
uprightness. To have affectionate thoughts of God when 
he smites us in our dearest comforts, argues that we love 
him for himself, and not for his gifts only. It argues that 
his interest in the heart is deeper than any earthly interest. 
And the comfort which some have derived from such dis- 



A GIFT FOR MOURNERS. jj 

coveries of their own hearts in severe affliction, has been so 
great, that they would not part with it to have all their lost 
blessings restored. 

But to swell with secret discontent, and indulge hard 
thoughts of God, as though he had treated us with injustice, 
or with unparalleled severity — this is a vile temper; evil 
fruit from the evil root of a carnal, ignorant, proud heart ; 
at least, from a heart much distempered, if ever renewed. 
Thus it was with Jonah when God smote his gourd. - " I do 
well," said he, "to be angry, even unto death." This was 
not his ordinary frame, but a surprise ; the effect of a par- 
oxysm of temptation, and of passions overheated. Few 
dare utter such language. But many have their hearts im- 
bittered by discontent and secret risings against the Lord. 
This, if ever their eyes are opened, will cost them more pain 
than they ever felt from the affliction which occasioned it. 

6. Our sorrows exceed due bounds when we voluniarily 
excite and exasperate them. It is strange that we should find 
pleasure in stimulating our grief into exercise. Yet there 
is truth in the remark of Seneca, that sorrow itself has a 
kind of delight attending it. The Jews who came to Mary's 
house to comfort her, " when they saw that she went out 
hastily, followed her, saying, She goeth to the grave, to 
weep there;" "as those do," says Calvin, "who seek to 
provoke their troubles by going to the grave, or often look- 
ing upon the dead." 

Thus we delight to look upon the relics of our deceased 
friends, and often to mention what they have done or said ; 
and this, not so much for the purpose of instruction or imita- 
tion, but rather to draw fresh blood from our wounds by 
piercing ourselves anew. Many parents will converse for 
hours on the features, actions, and remarks of their de- 
ceased children, weeping at the recital ; and thus causelessly 
keeping open the wound for months after its infliction, and 
excruciating their hearts without benefit. Perhaps a lock 



12 A GIFT FOR MOURNERS. 

of hair, or something similar, is preserved, the sight of 
which may daily renew their grief. 

I am far from recommending an inhuman forgetfulness 
of our dear departed relatives. It is as reprehensible as 
this childish, unprofitable remembrance. Oh, friends, we 
have other things to do in affliction than these ! Were it 
not better to search our hearts and houses when God's rod 
is upon us, and study how to answer its designs, by morti- 
fying and putting away the sins which provoked it ? Sure- 
ly, till we are thus employed, affliction has not accomplished 
its end. 

7. Our sorrows are sinful when they shut our ears 
against seasonable instructions and consolations. Thus "Ra- 
chel wept for her children, and refused to be comforted, be- 
cause they were not." So pertinacious are many in the 
indulgence of grief, that no counsel, no comfort can find its 
way to their minds. Some display a perverse ingenuity in 
evading every argument of comfort. Even if driven from 
every plea, they are still immovably fixed in their grief. 
Every consolation administered is disregarded or forgotten. 
Their feelings are those of the' Psalmist, Ps. 77 : 2, " My 
soul refused to be comforted." 

To want comfort in the time of trouble aggravates afflic- 
tion ; but to refuse it when offered, is sin. The time may 
come when, however welcome a word of support might be, 
it will be denied. It is a great mercy to the afflicted to 
have with them a Barnabas, an interpreter, one among a 
thousand. And it is their great sin and folly to spill, like 
water on the ground, those cordials which are presented 
them. Say not with those desponding souls. Lam. 3: 18, 
" Our hope is perished from the Lord ; remembering our 
affliction and misery, the wormwood and the gall." It is 
sad indeed, that a Christian should be so disgusted with the 
wormwood and gall of affliction as to be unable to relish the 
sweetness to be found in Christ and the promises. 



A GIFT FOR MOURNERS. J3 

Thus having pointed out the sin and danger of mourn- 
ers, I am, 

II. To DISSUADE them from these forbidden excesses, 
and to inculcate a temperance in their sorrow. 

I know how difficult is the task to silence grief, and 
allay the tumult of passion. The very attempt sometimes 
causes it to rage and swell the more. The work is the 
Lord's. Its success depends entirely on his power and 
blessing. He who says to the stormy ocean, " Be still," 
can compose the tumults of the afflicted bosom. 

Sorrow goes its destined round, and visits all characters 
without distinction. The righteous and the wicked pass, 
in their turn, under the rod. I am a debtor to both ; and 
shall endeavor to afford to both support and assistance. 
Surely, the unregenerate need our compassion and aid. 
Their affections to their relatives, though irregular, are 
strong and tender. Their bereavements are felt with pun- 
gent emotions ; nor must they be left to sink under their 
sorrows. 

We cannot, indeed, directly offer them those reviving 
cordials wliich are found in Christ and in the covenant, for 
God's afflicted people. They have no interest in Christ nor 
in the promises. If this be your case who read these lines^ 
afflicted and unsanctified, mourning bitterly for deceased 
friends, and having more cause to mourn for a dead soul ; 
Christless and graceless, as well as childless or friendless ; 
full of trouble, yet without faith or prayer to ease your 
heart ; alas, your case is sad ! yet do not wholly sink, nor 
suffer yourself to be swallowed up of grief. You have 
laid your beloved in the grave, yet do not precipitate your- 
self into the grave after him. This will be no remedy for 
your grief. Be entreated to ponder these three things : 

1. Of all persons in the world, you have most reason to 
bo tender of life and health, and careful to preserve them ; 



24 A GIFT FOR MOURNERS. 

for if your troubles destroy you, you are eternally lost, un- 
done for ever. Worldly sorrow loorks death. And if it 
works. your death, it works your perdition too. If a believ- 
er dies, the second death has no power over him. But woe 
to you if death overtakes you in your sins. Beware, then, 
what you do against health and life. Be cautious of break- 
ing that thread by which you hang over endless burnings. 
It is better to be childless or friendless on earth, than hope- 
less or remediless in hell. 

2. Acknowledge and admire the distinguishing goodness 
of God to you, that when death was commissioned to smite 
one in the family, you were passed by. Your husband, 
wife, or child is taken, and you are left. Had your name 
been in the commission, you had now been beyond the 
reach of hope. 

But O, the sparing mercy, the wonderful long-suffering 
of God to you ! Perhaps the relative you have lost never 
provoked God as you have done. Your departed child may 
never have abused such mercies, or neglected such calls as 
you, nor treasured up the thousandth part of your guilt. 
Astonishing patience of God ! You are warned, but not 
smitten. Is there nothing in this which claims thankful ac- 
knowledgment ? Is it not better to mourn on earth, than to 
mourn in the regions of despair ? Is it not easier to go to 
the grave of a deceased friend and weep there, than to be 
banished where there is weeping, and wailing, and gnash- 
ing of teeth for ever ? 

3. This affliction, which seems so grievous, may prove 
your greatest, richest mercy. God has now made your 
heart soft with trouble. He has shown you how vain is this 
world, and how poor the sources to which you looked for 
happiness. A dark cloud overshadows all your earthly 
comforts. Should the Lord graciously interpose, and by 
this affliction open your eyes to your own deplorable state, 
and divorce your heart for ever from a vain, unsatisfying 



A GIFT FOR MOURNERS. 15 

world, and bring you to choose Christ, the only real and 
permanent good, for your portion, what an unspeakable 
mercy ! Should your affliction imbitter sin ; should the 
death of your friend turn your attention inward upon your 
soul — a soul as cold to God, and things spiritual, as a dead 
body, and more loathsome to Infinite Purity ; surely, this 
would be a happier day than you have yet seen. Such is 
sometimes the merciful method of heaven. " If they be 
bound in fetters, and holden in cords of affliction ; then he 
showeth them their work, and their transgressions that they 
have exceeded : he openeth also their ear to discipline, and 
commandeth that they return from iniquity." Job 36 : 8-10. 

Consider, pensive mourner, that which stole your heart 
from God is gone. That which engrossed your time and 
thoughts, and left no room for Christ and eternal realities, is 
gone. All your high-raised expectations from that beloved 
object which now moulders in dust, are perished in a day. 
What a motive, what an advantage, to raise your thoughts 
to heaven ! Should a blessing attend the rod, this day of 
sadness will occasion you many a day of thanksgiving. 

Be entreated to consider these things. Other consola- 
tions I cannot offer you while withholding your heart from 
Christ. Alas ! the best of consolations are those which your 
present spiritual condition excludes. They belong to the 
people of God. They spring from that religion to which 
you are now a stranger. Yet, while I turn from you to 
Christians, and point out those richer comforts which belong 
to them, it is proper that the subject should be seriously 
considered by you. You will thus be convinced how privi- 
leged, how happy, are the children of God, amidst their 
greatest outward trials. You will perceive what is that 
peace which those who repent of sin, and roll all the bur- 
dens of their hearts upon him who careth for them, may 
enjoy amidst all the tribulations of the world. 

Such I may attempt to counsel and comfort with ani- 



26 A GIFT FOR MOURNERS. 

mated hopes of success. You fear the Lord. You tremble 
at his word. To you the greatest affliction is not so formi- 
dable as the least sin. You would rather bury all your 
children, than provoke or grieve your heavenly Father. 
Your relatives are dear ; but Christ is far dearer. Retire, 
then, to your closet ; redeem a little time from sorrow ; and 
implore the blessing of God on the following considerations : 

1. The Author of your affliction is God. It therefore 
becomes you meekly to suhmit. " Be still, and know that I 
am God." The single thought that the Lord has done it, 
should silence every objection. "Why dost thou strive 
against him ? for he giveth not account of any of his mat- 
tere." For a creature to quarrel with the God who made 
him, is shocking. May not he who formed you and yours, 
dispose of both as he sees best ? May he not do what he 
will with his own ? Say, then, with Eli, " It is the Lord ; 
let him do what seemeth him good." Bow to the holy sov- 
ereignty of that God who does his pleasure among the ar- 
mies of heaven, and the inhabitants of earth. Turn your 
eyes away from your affliction to the perfect and unerring 
Author. Consider who he is, and what you are. Pursue 
the contemplation, till you can say from the heart, " The 
Lord gave, and the Lord hath taken away ; blessed be the 
name of the Lord." 

2. The comforts of which you are deprived, were not 
your principal comforts. Children and other relatives are 
common blessings, bestowed promiscuously on the friends 
of God and his enemies. Indeed, the wicked have often in 
these respects the advantage of the pious. It is a mistake 
to consider our happiness as necessarily connected with 
these created enjoyments. We may be happy without 
them. Our dearest relatives are not our chief good. They 
may all fail us, and yet our souls be both safe and com- 
fortable. And as God hath better comforts for his people 
than these, he can send greater afflictions than the loss of 



A GIFT FOR MOURNERS. 27 

them. Had he spared your children, and indulged you 
with outward prosperity, and at the same time inflicted spir- 
itual judgments on your soul, how much more mournful 
had been your condition ! Remember, it was not the Sav- 
iour's design to purchase for you a sensual happiness, a 
life of earthly comforts ; but to redeem you from all ini- 
quity, to sanctify your nature, to wean your heart from this 
vain world, and so to order your lot, that finding no rest on 
earth, you might sigh and pant for that rest which remains 
to the people of God. And are not afflictions excellently 
calculated to promote this gracious design ? Is it not a 
mercy to be deprived of those objects, however dear, which 
were so many clogs and incumbrances in your journey to 
heaven ? 

3. Hoioever early or unexpected loas the dissolution of 
your friends, you enjoyed them every moment allotted by 
Heaven. Before your lamented relative was born, the time 
of your mutual enjoyment, and your separation was un- 
alterably fixed in the decrees of Heaven. To you, indeed, 
this period was a secret while your friend lived. But now, 
it is made manifest by the event. Nor was it possible that 
his life could be either protracted or abbreviated a single 
moment. 

This assertion is amply justified by the explicit testi- 
mony of Scripture ; particularly by the passage. Job 14 : 
5 : " His days are determined ; the number of his months 
are with thee ; thou hast appointed his bounds, which he 
cannot pass." A firm conviction of this truth will conduce 
much to your peace, and will shield you from many a use- 
less and agonizing reflection. 

How common for survivors to wish that this had been 
done, and tlinl omitted! How common to think, that but 
for such mistakes or oversights, the dnnr husband, wife, or 
child had still lived ! But, no ; the Lord's time had come ; 
and all things concurred to accomplish his pleasure. 

VOL. II. 21 



15 A GIFT FOR MOURNERS. 

Still, let it be remembered that the decree of God nowise 
excuses voluntary neglects. These things he overrules to 
accomplish his own purposes; but he does not approve 
them. Yet, the consideration of his governing providence 
affords great relief in view of those unavoidable mistakes 
which sometimes occur in the treatment of the sick. 

Parents, you never had a thought that your dear chil- 
dren were horn too soon. Why, then, should you regret 
that, at the appointed hour and moment, they should be 
delivered by death into a better life ? Nor let any say that 
the death of their children is premature. Those whom God 
intends to bring early to heaven, he can ripen for that bless- 
ed region in ways inconceivable to us* Though cut off in 
the bud, they may be still mature. Remember that the 
seasons of the year are not more wisely or more unaltera- 
bly fixed, than the seasons of your comfort in children and 
other earthly friends. 

4. Whatever may he your grief for the death of your chil- 
dren, it might have heeri still greater from their life. Bitter 
experience led a good man once to say, It is better to weep 
for ten children dead, than for one living. What a heart- 
piercing affliction was David's ! " Behold," says he, " my 
son, which came forth of my bowels, seeketh my life." 
How many parents have had their lives imbittered or short- 
ened by the misconduct of children ! 

True, your love to your children will scarcely admit the 
thought of this as possible in your own case. They ap- 
peared innocent and amiable ; and you fondly believed that 
through your care and prayers they would have become the 
joy of your hearts. But may not Esau, when a child, 
have promised as much comfort to his parents as Jacob ? 
Probably he had as many of their prayers and counsels. 
But as years advanced, he despised their admonitions, and 
filled their hearts with grief. As a promoter of family 
religion, who ever received such an encomium from the God 



' A GIFT FOR MOURNERS. JQ 

of heaven as Abraham ? How tenderly did the good man 
pray for Ishmael ! " O, that Ishmael might live before 
thee !" Yet how little comfort did Ishmael aflbrd ! 

Alas ! in these days of degeneracy, parents much more 
frequently witness the vices of their children than their vir- 
tues. And even should your children prove amiable and 
promising, you might live to be the wretched witnesses of 
their sufferings. Some parents have felt unutterable agonies 
of this kind. 

5. God may have taken the lamented object of your affec- 
tion from the evil to come. When extraordinary calamities 
are coming on the world, he frequently hides some of his 
feebler children in the grave. Isa. 57: 1, 2. Surely, at 
such a portentous period, it is happier for such as are pre- 
pared, to be lodged in that peaceful mansion, than to be 
exposed to calamities and distresses here. Thus intimates 
the prophet Jeremiah, 22 : 10 : " Weep not for the dead, 
neither bemoan him ; but weep sore for him that goeth 
away ; for he shall return no more, nor see his native coun- 
try." It was in a day when the faith and patience of the 
saints were peculiarly tried, that the voice from heaven said, 
" Write, blessed are the dead which die in the Lord, from 
henceforth." 

Are not troubles approaching now ? Do not the clouds 
gather blackness 1 Your friends are privileged to die, while 
you are left to conflict with the storms of life. Now, if 
troubles come, your cares and fears will be fewer, and your 
own death more welcome. By one merciful dispensation, 
God provides for their safety, and your own easier passage 
to tliem. In removing your friends beforehand, he seems 
to say to you, as to Peter, " What I do thou knowest not 
now; but thou shalt know hereafter." The eye of Provi- 
dence looks much farther than yours. Probably it would 
be more difficult for you to leave them behind, than to follow 
them. 



20 A GLFT FOR MOURNERS. 

6. A parting time ?nusi come ; and may not this he the 
best ? You knew beforehand that your child was mortal, 
and that the tie which bound you together must be severed. 
What did you receive at his birth, but a mortal being ? 
And are you surprised to see a mortal being yield to death ? 
" He who complains," says Seneca, " that one is dead, com- 
plains that he was a man." To be human, is to be mortal. 
Whatever inequalities attend our lives, the great statute law 
of heaven makes all equal at last. " It is appointed unto 
men once to die." 

Perhaps you think that this is the least favorable time 
for parting ; and that, had you enjoyed your friends longer, 
you might more easily have resigned them. But how are 
you deceived in this ! The longer the period of enjoyment, 
the more strongly are the affections riveted, and the more 
painful is the separating stroke. Happy is it for us and for 
ours, that our times are in God's hands, not in our own. 
Those who are in Christ, and in the covenant, cannot die 
unseasonably. Though cropped in the blossom or the bud, 
they are still ripe for immortal glory. 

As their death was most seasonable to them, so was it 
likewise to you. Had they lived longer, not only would 
your increased affection have rendered parting more diffi- 
cult, but you might have seen such displays of corruption 
as would have filled you with perplexity and distress respect- 
ing their state. Surely, the Lord's time is best. In nothing 
do we more discover our folly, than in wishing to determine 
the season of our comforts and our troubles. Of the one, 
we are prone to think they can never come too soon ; of the 
other, that they cannot come too late. But let us commit 
both the one and the other to Him whose works are all per- 
fect, and all beautiful in their season. 

7. In this day of trouble, recollect your covenant with God, 
and the solemn engagements you made when you took him for 
your God. Think of that period, when a heavier load of 



A GIBT FOR MOURNERS. 21 

grief pressed upon your heart than now ; \^hen the burden 
of sin, the curse of the law, with the dread of death and hell, 
sunk you almost into despair. What was your language 
then ? Was it not this ? " Lord, give me Christ, and deny 
me whatever else thou pleasest. Pardon me, save me, and 
I will never repine. Do what thou wilt with me ; let me 
be friendless, childless, poor, any thing but Christless, grace- 
less, and hopeless." 

And when God heard your cry, and showed you mercy ; 
when he constrained you to submit to Christ, and to the 
terms of the covenant, was not this your language to your 
Saviour? "Lord Jesus, here am I, a guilty, wretched sinner. 
Fear and trouble on the one hand ; on the other, a just God, 
a condemning law, and everlasting burnings. But, O 
blessed be God for the interposition of a Mediator ! Thou 
art my only hope ; thy blood my only remedy. Thou hast 
said, ' Come unto me, all ye that labor, and are heavy laden, 
and I will give you rest.' Thou hast promised, 'Him that 
Cometh to me, I will in no wise cast out.' Thus encouraged, 
blessed Jesus, I come to thee. I come doubting, trembling, 
yet willing, and make a covenant with thee this day. I 
take thee, this day, as my Lord, and submit to all thy dis- 
posals. Do what thou wilt with me, or mine. Let rae be 
rich or poor, any thing or nothing in this world, as thou 
pleasest. This day I likewise give myself to thee. All I 
am, all I have, shall be thine ; thine to serve thee, thine to 
be disposed of at thy pleasure. Thou henceforth art my 
sovereign Lord, my portion, my all." 

Now then. Christian, fulfil your solemn engagements. 
Christ has disposed of your dear relative as he pleased ; and 
thus he tries your uprightness in covenanting with him. 
Where, then, is your promised contentment with his dispos- 
als ? Where your covenanted submission to his will ? Did 
3'ou except the present affliction ? Did you say, " Lord, I 
consent that thou shalt take, when thou pleasest, any thing 
VOL. II. 21* 



22 A GIFT FOR MOLH.NEKS. 

I have, save oniy my husband, my wife, or this dear child ? 
This I reserve. I can never part with this." If so, all you 
did was hypocrisy. If you were sincere, you had no i"e- 
serves. You gave your Saviour all. And will you now 
conduct as though you repented, or at least had forgotten 
your engagements ? Has Christ failed on his part ? Can 
you charge him with the smallest instance of unfaithfulness? 
O, if you cannot, see that you too be faithful. 

8. In addition to your covenant with God, call to mind 
his covenant with you. Is your family, which was lately in 
peace and prosperity, broken up and scattered ? Have those 
dear objects to which you looked as the solace of your de- 
clining years, and your memorial in a future age, taken 
their flight ? Do you, in cheerless solitude, and with many 
tears, peruse the words of Job : " O, that I were as in months 
past, as in the day when God preserved me ! As I was in 
the days of my youth, when the secret of God was upon my 
tabernacle, when the Almighty was yet with me, when my 
children were about me ?" 

Still, in this desolate condition, be comforted with the 
covenant which God has made with you. David was 
afflicted, not only in the death of children, but still more in 
the wicked lives of children. Incest, murder, and rebellion 
in his family, combined to pierce his heart. Yet what sweet 
comfort does he derive from the covenant of grace ! " Al- 
though," says he, " my house be not so with God, yet he 
hath made with me an everlasting covenant, ordered in all 
things, and sure ; for this is all my salvation, and all my 
desire, although he make it not to grow." The covenant 
made with him by God comforted him, although his house 
did not increase, and although those who remained were not 
such as he desired. So should all who are interested in the 
covenant be comforted in every family bereavement and 
affliction. For, 

(1.) If you are God's covenant people, though he may 



A GIFT FOR MOURXERS. 23 

afflict, he will never forget you. " He is ever mindful of 
his covenant." You are as much on his heart in your 
deepest affliction as in your highest prosperity. You find it 
hard to forget your child, though turned to corruption. Day 
and night your thoughts dwell upon it untired. But surely 
it is easier for you to forget, I will not say a child departed, 
and mouldering in the dust, but the most endeared child you 
have alive, than for your God to forget you. "Can a wo- 
man forget her sucking child, that she should not have com- 
passion on the son of her womb ?" Can such a monster be 
found ? Possibly there may. " Yet," saith God to every 
believer, "I will not forget thee." His covenant is ever- 
lasting. 

(2.) He will direct all your troubles to your good. It 
is a well-ordered covenant. It so disposes all your trials 
that they shall conspire to make you happy. 

Possibly you cannot see how the present affliction should 
be for your good. You may be ready to say with Jacob, 
" Joseph is not, and Simeon is not ; and will ye take Benja- 
min away ? All these things are against me." But believe 
it, your affliction is the result of covenant love and faith- 
fulness. It shall certainly issue in your eternal benefit. 
You have therefore reason to be not merely resigned, but 
thankful. 

(3.) This covenant is not only well-ordered in all things, 
but sure. You fondly dreamed that you were sure of the 
creature comfort which has forsaken you. Perhaps you 
said of your child now gone, as Lamech of his, " This same 
shall comfort us." But you see you built on the sand. 
And where were you now, had you not a firmer foundation 
for your hope and comfort ? Be thankful that covenant 
mercies are more sure and lasting. Of your God, of your 
Saviour, and of heaven, none can deprive you. No created 
enjoyment can say to you, as God says, " I will never leave 
thee, nor forsake thee." The dearest husband must be parted 



24 A GIFT FOR MOURNERS. 

with. The most beloved wife must be resigned. From 
your children, who are as your own soul, you must be sep- 
arated. Yet, blessed be God, there is something that abides ! 
" All flesh is as grass, and its goodliness as the flower of the 
field. But the word of our God shall stand for ever." 
There is so much of support comprised in this single con- 
sideration, that could but your faith fix upon it, and realize 
it, and apply it, I might at once lay down my pen, and con- 
sider my work as accomplished. 

9. The excesses of our grief should be restrained by the 
hope of the resurrection. Let those mourn without measure, 
who mourn without hope. The husbandman does not mourn 
when he casts his seed into the ground. He expects to 
receive it again, and more. The same hope have we re- 
specting our friends who have died in faith. " I would not 
have you ignorant," says Paul, " concerning them who are 
asleep, that ye sorrow not as others who have no hope ; for 
if we believe that Jesus died and rose again, even so them 
also who sleep in Jesus will God bring with him." He 
seems to say, " Look not on the dead as lost. They are not 
anrrihilated. Indeed, they are not dead. They only sleep ; 
and they sleep to awake again." You do not lament over 
your children, or friends, while slumbering on their beds. 
Consider death as a longer sleep, from which they shall cer- 
tainly awake. 

Even a heathen philosopher could say that he enjoyed 
his friends, expecting to part with them ; and parted with 
them, expecting to receive them again. And shall a heathen 
excel a Christian in bearing affliction with cheerfulness ? 

If you have a well-grounded hope that your deceased 
friend was interested in Christ, ponder, I entreat you, the 
precious supports afforded by the doctrine of the Resur- 
rection. 

(1.) The«a??ie Joc?^ which was so pleasant to your eyes, 
shall be restored. " My eyes shall behold him," says Job, 



A GIFT FOR MOURNERS. 25 

"and not another.''^ The same body which you commit to 
the grave shall be restored at the resurrection. Yes, mourn- 
ing believer, you shall again meet the beloved form of the 
husband, the wife, the child, the friend, whom you now 
lament. 

(2.) You shall know them to be the same objects which 
were once so dear. You will love them, indeed, not as now, 
but with a purer and more enlarged affection. Yet among 
the immense multitude you will be able to distinguish your 
parent, husband, wife, or child ; and to say. This was the 
one for whom I wept and prayed ; to whose spiritual good 
I was instrumental, or who was an instrument of salvation 
to me. The apostle Paul comforts himself with the thought, 
that the Thessalonians whom he had converted to Christ, 
^vould be his "joy and crown of rejoicing in the presence 
of the Lord Jesus Christ at his coming." This implies, that 
in the great day he would have a distinct knowledge of 
them. Indeed, reason and Scripture bid us believe that 
whatever knowledge tends to perfect our nature, or increase 
our felicity, will be found in the heavenly state. 

(3.) We shall find our pious friends in heaven unspeak- 
ably more lovely and desirable than ever before. Here 
they had their infirmities, natural and moral. In heaven 
these will be for ever unknown. No natural infirmities 
will attend their glorified bodies ; no sin, their perfected 
spirits. O, how lovely will their very bodies appear, when 
that which is sown in dishonor shall be raised in glory ! 

(4.) You will never part with them again. " The chil- 
dren of the resurrection can die no more." Never more 
will you kiss the pale lips of your Christian friends, nor fear 
another agonizing separation ; but, together with them, you 
will he with the Lord for ever. What balm does this dec- 
laration of the apostle distil into the bleeding heart of friend- 
ship ! Well might he add, " Comfort one another with these 
words." 



26 A GIFT FOR MOURNERS. 

10. All who die in Christ Imve an immediate admission 
to heavenly glory. Some have departed in the lively exer- 
cise of faith and hope, and left the most satisfying evidence 
of their interest in Christ. Even had they died in silence, 
the general and known tenor of their lives would have been 
ample testimony in their favor. 

The work of Divine grace is begun in the hearts of some 
at a very early period of life. Many, when making a pub- 
lic profession of their faith in Christ, have referred to the 
religious instructions of the nursery as deeply affecting their 
minds, and, as they hoped, blessed by the Holy Spirit to 
their conversion. Even " out of the mouth of babes and 
sucklings" God can "perfect praise." Parents who have 
evidence that their children died in the Lord, have reason 
to rejoice in view of their departure. 

Surely, there is no Christian who would not rejoice to 
see his child outstrip him in grace. Why should we not 
rejoice as much to have our children arrive first at glory ? 
Shall we mourn that they are gone to heaven before us ? 
Might they not say to us in such a case, as Christ to his 
dejected disciples, " If ye loved me, ye would rejoice, be- 
cause I go to the Father." We profess much love to our 
children and friends ; and if this love be pure and spiritual, 
can we grieve when they take leave of sin and sorrow, and 
go to a Father's house ? Though we want their company, 
they want not ours. Christ has provided for them infinitely 
better than we could have done. 

O, parents, think what an honor to you, that Christ 
should take your children from your bosom and put them in 
his own ! That he should strip them of the garments of 
your own providing, and clothe them with white robes, 
washed in his own blood ! That he should make you in- 
struments to furnish heirs for the heavenly inheritance, and 
replenish the mansions of everlasting light ! Your child 
may now be glorifying God in a higher style than you can ; 



A GIFT FOR MOUKNERS. 27 

and will you account that a loss to you which brings addi- 
tional glory to'God ? 

When Jacob heard that his favorite son was lord of 
Egypt, he rather wished himself with Joseph, than Joseph 
with him. And you, who are now tossing on a tumultuous 
sea, while your friend is in port, have more reason to wish 
yourself with him, than him with you. 

11. All dissatisfaction and repining under the rod is 
utterly fruitless and vain. The bullock, by wrestling and 
resistance, does but gall his neck, and render the yoke more 
painful. Be not like a " bullock unaccustomed to the yoke." 
Excessive sorrow may break our sleep or our hearts, but it 
can profit us nothing. David's conduct at the death of his 
child was at once rational and pious. "Now he is dead," 
said he, " wherefore should I fast 1 Can I bring him back 
again ?" While God's purpose is unknown to us, there is 
room for fasting and prayer. But when it is manifest in 
the event, it is the extreme of folly to vex our spirits, as 
David's servants expected he would do, when informed of 
the death of the child. But though with many tears he had 
deprecated the affliction, yet when it came, " Wherefore," 
said he, " should I fast ?" He felt, what eveiy mourner 
should feel, that he could no more alter the purpose and 
providence of God than he could change the seasons, or 
arrest the sun in its course. Let us not, then, waste our 
spirits and strength in a fruitless indulgence of grief. 

12. If you meekly submit to the rod, the Lord may restore 
your lost comforts. You have no reason to exclaim with 
Esau, "Hast thou but one blessing, my father?" Your 
Father has many blessings to bestow. He is the Father of 
mercies. He can create as many mercies for you as he 
pleases. A few months or years since, the comforts, whose 
loss you now lament, were not in existence ; nor did you 
know whence they should come to you. But God spoke the 
word, and they were yours. And surely, he who gave, is 



2Q A GIFT FOR MOURNERS. 

able to replace them, and more. But as you would hope 
for such mercy, beware that you do not dishonor and dis- 
please him by impatience. 

God removed all Job's children by a single stroke ; and 
many circumstances combined to aggravate the affliction. 
Yet from the Divine hand he meekly received and patiently 
bore it. " Ye have heard," says an apostle, " of the patience 
of Job, and have seen the end of the Lord." " The Lord 
gave Job twice as much as he had before." The number 
of his children, indeed, was not doubled, as his other com- 
forts were. Yet perhaps his comfort in this respect was 
doubled.* Nothing was ever lost by a quiet submission to 
the will of God. 

It is as easy for God to revive, as to extinguish our 
enjoyments. " Thou wilt light my candle," says David ; 
"the Lord my God will enlighten my darkness." Every 
comfort we enjoy is a candle lighted by a kind Providence 
to cheer us in the path of life. These candles will not 
always last. Those which endure longest, will soon be 
wasted. Often, before they are half consumed, they are 
suddenly extinguished, and we are left in darkness. But 
let us remember, with David, that he who extinguishes our 
candle, can light it up again. The Lord can banish our 
troubles, and renew our comforts. Hannah waited on God 
for the blessing of children ; and she was graciously remem- 
bered. We can lose no comfort but God can restore it, and 
double it, if he sees best. 

13. Though God should deny you such comforts as you 
have lost, he can bestoio blessings incomparahly greater. " I 
will give them," says Jehovah, " a name better than of sons 

* Some suppose that Job's receiving only the same number 
of children as formerly, while his otlier comforts were doubled in 
number, was designed to intimate to him that his first cliildren 
were not extinct, but only removed to another world. In this 
view, their number was doubled too. 



A GIFT FOR MOUKNERS. 29 

and of daughters. I will give them an everlasting name, 
that shall not be cut ofT." To be a child of God is a source 
of greater honor and comfort than ever a parent enjoyed in 
the best and most beloved of children. 

Yes, dejected moui-ner, bereft, as you seem, of all joy, 
you have no reason for despondence. O, that you realized 
what blessings God has to bestow on those who submissively 
wait on him in their affliction ! He has consolations far 
transcending the joy of children. So others have found. 
An eminently pious man, having lost an only son, retired 
for some hours to his closet, and then came forth with such 
a cheerful countenance, that all who saw him were filled 
with surprise. Being asked an explanation of this, he re- 
plied that he had enjoyed, in his retirement, that which, if 
renewed, might well I'econcile him to part with a son every 
day. O, how great the disproportion between the light of 
God's countenance, and the best, the sweetest of created 
enjoyments ! 

Sometimes God mercifully prepares his people for pe- 
culiar trials, by granting them, previously, some remark- 
able manifestations of his love. The writer of this knew 
a most amiable woman, who, for several days before the 
death of her husband, was so favored with the presence of 
God, and the assurances of his love, that when the stroke 
came she was scarcely sensible of it ; so entirely was she 
transported above every thing earthly. Yet her attachment 
was of the tenderest kind, as well as the object every way 
worthy ; and she herself believed, that but for these ex- 
traordinary supports, she must have sunk under the burden 
of grief. 

A husband, a wife, or child, is a dear object. But what 
is a husband, a wife, or child, compared with the all-suffi- 
cient and everlasting God ? And how know you but he has 
withdrawn your earthly comforts to prepare the way for 
heavenly blessings ? He may have removed your child, 

VOT,. IT. -J-i 



30 A GIFT FOR MOURNERS. 

that he may make room for the more abundant communica- 
tion 0^ himself and liis love to your soul. 

14. By indulging excessive grief, you give advantage to 
the adversary. All extremes are dangerous ; and there is 
an extreme of dejection which invites the assaults of the 
tempter. That fallen spirit, equally cruel and coivardly, 
attacks the people of God when they are oppressed and sunk. 
He wished the Most High to smite Job in his estate, his chil- 
dren, and his person, because he hoped this would give him 
an advantage to poison his mind with blasphemous thoughts. 
"Do this, and he will curse thee to thy face." 

Sometimes Satan excites in the afflicted soul desjionding 
thoughts. " My hope," says the afflicted prophet, " is 
perished from the Lord." Sometimes he suggests hard 
thoughts of the divine conduct ; and the sufferer is led to 
imagine his afflictions to be without a parallel. Sometimes 
he infuses murmuring thoughts, and sometimes those which 
are atheistical. "Verily," says the Psalmist, "I have 
cleansed my heart in vain, and washed my hands in inno- 
cence." 

Thus Satan obtains advantage over the afflicted Chris- 
tian. For though these things are his grief and burden, and 
therefore will not be imputed for his condemnation, yet they 
rob him of peace, and obstruct him in duty. They cause 
him to misimprove his affliction, and to harden others in sin. 
Beware, then, lest, by excessive sorrow, you give place to 
the devil. 

15. By inordinate grief you dishonor God and religion. 
In the time of trouble many eyes are upon you. Atheists 
and scoffers, says one, when they see a suffering Christian, 
are apt scornfully to ask. Where is your God ? What, 
then, will they say, should they hear you unbelievingly 
cry. Where is our God ? Will they not exultingly ex- 
claim, This is their boasted religion ! what can it do for 
them in their extremity ? Where now are the rich and 



A GIFT FOR MOURNERS. 



31 



precious promises of which they have talked ? If they 
have a treasure in heaven, why are they so dejected and 
unhappy ? 

O, Christians, the world have eyes as well as cars. If 
your deportment in trouble is like their own, they will think 
the same of your principles. Whatever you may talk of 
God and heaven, if your grief for the loss of worldly com- 
forts is as great as theirs, they will believe your hearts are 
supremely devoted to the same objects as theirs. Thus, too, 
the precepts of your Saviour respecting contentment in all 
conditions, will be viewed as mere speculations, impossible 
to be reduced to practice. Indeed, the Gospel at large will 
be disesteemed, as little calculated to influence the mind or 
comfort the heart. 

Endeavor, then, to convince the world that religion 
makes a real and essential difference between man and man ; 
and that it consists, not in empty speculation, or a little out- 
ward strictness, but in humility, meekness, superiority to 
the world, and heavenly-mindedness. And let these graces 
display themselves in your submissive and cheerful deport- 
ment under trials. Why has God implanted these graces 
in your heart, but that he may have the honor, and you the 
benefit of them in the time of your trouble ? Should these 
be suppressed, and nothing but pride, passion, and earthli- 
ness of mind be manifested amid your afflictions, O how will 
you wound religion, and dishonor the glorious name by 
which you are called ! This thought must pierce a gracious 
heart deeper than any outward calamity. 

16. You know not how many mercies are embosomed in 
this affiiction. The children of God have often found their 
severest trials their richest blessings. This would be still 
more frequently the ca.se, were they more careful to improve 
those trials. David could say, " It is good for me that I have 
been afflicted." May not affliction l)e as good for you as 
for David ? It will, if, like his, it be sanctified. You needed 



32 A GIFT FOR MOURNERS. 

this rod. Perhaps you saw the need of some awakening 
Providence. If not, tiie Lord did. He did not smite you 
till faithfulness and love required it. 

You incessantly deploi'e your loss. Every recollection 
of the dear departed object fills your heart with grief, and 
your eyes with tears. All this proves that the affliction was 
needful. For does it not emphatically declare that your at- 
tachment was extreme, and that the friend you have lost had 
a wrong place in your heart ? And should God leave you 
thus ? Should he permit this earthly object to engross your 
affections, and steal away your heart from himself? This 
he could not do, and love you. The greater your impa- 
tience under affliction, the greater your need of it. What 
if, by this stroke, God should awaken you from your pleas- 
ant, but perilous slumber — pillowed, as you were, upon this 
idolized creature. Were not this better, far better, than for 
him to say, " Let him sleep on. He is joined to idols : let 
him alone. He has left the fountain ; let him continue at 
the broken cistern." 

What if God should now so effectually discover to you 
the vanity of every created enjoyment, as that never more 
your heart and hopes shall fasten on them as before ? For- 
merly you talked of the vanity of creatures. Now you see 
it, you feel it. Is not this mercy indeed ! to be cured of 
your false and dangerous expectations from creatures ; to 
have your judgment of them rectified, and your affections 
to them moderated j to have your wandering heart reclaimed 
to your God, your lost communion with him restored, your 
neglected duties revived ? These are greater mercies than 
to have your friend again. Surely you will, in time, and to 
eternity, adore the hand which has removed the obstructions 
between you and your God. Now you can pray more con- 
stantly, more affectionately, more spiritually than before. 
Blessed rod, which buds and blossoms with such fruits as 
these ! 



A GIFT FOR MOURNERS. 33 

17. Your affiiclion, severe as it may seem., is light, coin- 
pared tvifh what others have known. Your dear relative is 
dead. It is, however, but a single death ; and probably in 
the ordinary way. Others have lost many friends at once ; 
and by violent, perhaps cruel deaths. The unhappy Zede- 
kiah had his children slain before his eyes ; and then had 
those eyes (alas, too late !) put out. A family in Germany 
were once reduced to such extremity by famine, that the 
wretched parents were compelled to think of selling one of 
their children for bread to sustain themselves and the rest. 
But, attempting to designate the victim, they shrunk from 
the impossible task, and determined to meet death all to- 
gether. Contemplate that picture of horror. Lam. 4 : 10, 
" The hands of the pitiful women have sodden their own 
children." 

But it is needless to resort to scenes like these. Many 
parents, and some pious parents, have seen their children 
die awfully stupid, perhaps even profane ; and sometimes 
by the hand of public justice. Most who read this, are un- 
acquainted with such heart-rending afflictions. Instead, 
therefore, of complaining, they have reason to be thankful, 
and to adore the sovereignty which has so mercifully dis- 
tinguished them. 

18. If God be your God, you can sustain no real loss by 
the removal of a creature. God is the fountain of all true 
comfort. Creatures are but streams which convey the con- 
solations he is pleased to impart. If some of these streams 
be cut off, he can bless us through another medium. And 
he can bless us without a medium. In this case we lose 
nothing. No comforts are so sweet as those which flow 
directly from the fountain. Is the fulness of the fountain 
yours, and will you despond because the broken cistern is 
removed ? The best of creatures are no better. Cisterns 
have nothing but what they receive ; and broken cisterns 
cannot hold what tliey receive. Why, then, do you mourn, 

VOL. n. 2-2* 



34 A GIFT FOR MOURNERS. 

as if all happiness were gone ? You still have free access 
to the fountain. If God never restore the comfort you have 
lost, he can more than compensate it in himself. And is not 
one glimpse of his countenance, one manifestation of his 
special love, a sweeter and more substantial comfort than 
all the world can afford ? Repair, then, to the fountain. 
Though creatures fail, God is unchangeable and all-suffi- 
cient still. 

19. Afflictions often tend to render death more easy. 
Many pious persons have been embarrassed on a dying bed 
by their affection and anxiety for those they must leave be- 
hind. Had not God removed your relatives beforehand, 
your love to them might have caused you very unduly to 
cling to life. For these are the things that make men loath 
to die. It is much easier to think of going to our friends in 
heaven, than of leaving them behind us on earth. The 
thought of leaving those we most tenderly love, in a deceit- 
ful, dangerous world, perhaps to want and distress, is pain- 
ful, and almost distracting. 

True, it is our duty to commit our fatherless children 
and friendless relatives to God. And some have been ena- 
bled cheerfully to do this on a dying bed. Luther could 
say, " Lord, thou hast given me a wife and children. I 
have little to leave them. Father of the fatherless, and 
Judge of the widow, do thou nourish, teach, and keep them." 
But every Christian has not Luther's faith. Those, then, 
whose dearest friends have gone before them, are in some 
respects privileged. As their ties to earth are weakened, 
they may hope to find it less difficult to die. 

20. You are rapidly approaching that state where all 
these sorroios will he unknoion. We now live partly by faith, 
and partly by sense ; partly on God, and partly on the crea- 
ture. Soon God will be all in all ; and we shall be as the 
ano-els, who neither marry nor are given in marriage. Our 
sins and our suiTerings will cease together. Our glorified 



A GIFT FOR MOURNERS. 35 

relations will live with us for ever. They will complain 
no more. They will die no more. With them we shall 
surround the throne of God, and drink at the fountain of 
immortal felicity. All sorrow will be swallowed up in end- 
less joy. And, O Christian, this blessedness is near. Let 
the thought console your afflictions, and becalm your per- 
turbed minds. 

III. I am now to consider and refute the pleas of immod- 
erate grief. It is natural for men, and even for Christians, 
to justify, at least to palliate, such excessive sorrow. But 
it is important to all to see that it admits no apology. This 
point I shall illustrate, chiefly in reference to bereaved par- 
ents, because this is the case presented in the text. But 
the thoughts I shall suggest will generally apply to bereave- 
ments at large. 

Plea 1 . " My child was a child of many prayers ; a 
Samuel asked of the Lord ; and, as I hoped, given in answer 
to prayer. But now I fear it was not bestowed in special 
mercy. My child is dead, and my prayers seem shut out." 

Answer. Unless you prayed for children submissively, 
you were wrong. You ought not to limit the Holy One, 
nor prescribe, nor make terms with him. If you did, you 
are now justly rebuked. But if you prayed conditionally 
and submissively, referring both the bestowment and con- 
tinuance of the mercy supplicated to the divine wisdom and 
will, then there is nothing in the death of the child contrary 
to the spirit and intent of your prayer. 

Farther : your prayers may be answered, though the 
blessing asked be withheld or speedily withdrawn. There 
are four ways in which God answers prayer. He may im- 
mediately bestow the blessing supplicated. Dan. 9 : 23. 
He may impart it after considerable delay. Luke, 18: 7. 
He may withliold the mercy asked, and bestow a greater. 
Dent. 3 : 25 ; compare Deut. 34 : 4, .5. Or ho may give 
patience to support Ibf loss or want of it. 2 Cor. 12 : 9. 



36 A GIFT FOR MOURNERS. 

If God has taken away your child, or friend, and given you 
a meek, quiet, submissive spirit, you need not suspect that 
he has shut out your prayer. 

Plea 2. " Mine is no common loss. My child was 
singularly beautiful, lovely, and desirable." 

Answer. Beauty in children or relations, though a good 
gift, is a common, not a special mercy. It is short-lived 
and vanishing, and often has proved a snare. The souls of 
some had been more beautiful, had their persons been less 
so. And what has all mortal beauty to compare with the 
beauty of the saints, in that day when they shall shine forth 
as the sun in their Father's kingdom ? If your child or 
friend sleeps in Jesus, he will appear ten thousand times 
more lovely in the morning of the resurrection than ever 
before. 

Besides, the more lovely and engaging the object re- 
moved, the more signal and amiable will be your submission, 
if you cheerfully resign it. Had it been a thousand times 
more sweet and engaging, it would not have been too good 
to give to your God. Now, then, let it be seen that your 
obedience to his will can conquer the strongest of natural 
affections ; and that you consider patience and resignation 
as more desirable than the sweetest of earthly enjoyments. 
If, like Abraham, you can give up a child, inexpressibly 
beloved, to God, incomparably more beloved, you will have 
a comfortable evidence of your sincerity. 

Plea 3. " Had I enjoyed my child longer, I could more 
easily have resigned it ; but death nipped it in the bud, and 
my expectations were raised only to be disappointed." 

Answer. If it died in Christ, its life was sufficiently pro- 
tracted. The conflict is long enough, if the victory be 
secured. The shorter the life of your child, the less sin 
was committed and the less sorrow endured. Sin and sor- 
row fill the world. A quick passage through such a world 
is a special privilege. That parting would have been easier 



A GIFT FOR MOURNERS. 37 

after a longer enjoyment, is a mistake. The reverse is 
true. A tender plant may be easily plucked up ; but let it 
spread and fasten its roots for years, and how hard to re- 
move it ! Such are our affections to children and friends. 
Above all, this thought should tranquillize your mind ; your 
child was removed in God's time, and that time is always 
fittest and best. 

Plea 4. " In losing one, I have lost all. Had I other 
children, this privation had been less afflictive ; but now it 
is insupportable." 

Answer. Religion does not permit us to say of our de- 
ceased friends, that they are lost. They are only gone 
hefore. Nor can a Christian say he has lost all in one, 
except that one be Christ ; and him he can never lose. 
Doubtless you mean, that you are deprived of all your com- 
fort of this kind. And what if you are ? Do there not still 
remain to you multitudes of comforts, more precious, more 
excellent, more durable ? Is your portion in this life ? 
Have you not a God who can more than supply the loss of 
the most beloved of creatui'es ? 

Plea 5. " I am not only stripped, but have no hope of - 
seeing another child. My comfort in children is gone for 
ever." 

Answer. Bless God that you have better mercies and 
higher hopes than children. Peruse the promise, Isa. 56 : 
4, 5. And farther, if God denies you comfort from chil- 
dren, resolve to draw your comfort more entirely from 
himself. You will be no loser by the exchange. In one 
hour's communion with God you will find an enjoyment 
which the happiest of parents never found in children. 

Plea 6. " My bereavement was sudden and unexpected. 
My beloved relative was taken without the least warning." 

Answer. You could not be ignorant that your relatives 
were frail, dying creatures. And it was your duty to live 
in habitual expectation of the parting stroke. You likewise 



38 A GIFT FOR MOURNERS. 

saw other parents, husbands, and wives conveying their 
dead to their long home ; and what were these but warn- 
ings to you ? 

Farther : what you consider the sting of your affliction, 
others would have regarded as a favor. They have witness- 
ed with agony the gradual and most distressing approaches 
of death to their sick friends. Some of the tenderest of parents 
and friends have even been compelled to implore, upon their 
knees, that the parting moment might be hastened, and an 
end put to pains and sufferings more terrible than death. 

Plea 1. "I ne^ected the proper means and precautions 
for preserving life. I have reason to apprehend that, but 
for this negligence and inconsideration, my relative might 
have been living; and this is inexpressibly grievous." 

Answer. It is wrong to neglect means ; and it is wrong 
to ascribe too much to them. The best of them are utterly 
fruitless without God's blessing. When his appointed time 
was come, this blessing was withheld ; and that it had come 
in the present case, is manifest from the event. This con- 
sideration should quiet your mind, now the event is known ; 
.though, while it was uncertain, it should not have prevented 
any exertions. 

But do you not charge yourself unjustly ? It may be, 
you doubted what course to pursue. Having observed 
many to die under the hands of physicians, and many to 
recover without them, or not thinking the present case 
hazardous, you omitted to call them. Or, among various 
courses prescribed, you preferred that which you now think 
the least proper. Yet you followed the best light you had. 
In either case you have no reason for severe reflections on 
yourself. Because the event is unfavorable, to be vexed 
that you pursued the dictates of your judgment, is to be 
vexed that you are not omniscient ; for none but the om- 
niscient can foresee future events. 

Again : seasons of affliction are apt to be seasons of 



A GIFT FOR MOURNERS. 39 

temptation. The adversary then frequently charges us with 
sins of which we are not guilty ; and frequently magnifies 
our mistakes into sins. Indeed, had yours been a voluntary 
neglect ; had you preferred hazarding the life of your friend 
to parting with a little money, you would have much reason 
to reproach yourself: for great would have been your guilt. 
But probably this was not the case ; and if so, your vexation 
is unreasonable and wrong. 

Plea 8. " Were I assured that the deceased friend or 
child is with Christ, I should be quiet. But alas ! I fear the 
contrary, and the very thought is overwhelming." 

Answer. Admit that you have real ground of fear. It is a 
distressing case indeed; and to a pious heart, almost over- 
whelming. Still, you can have no reason to murmur against 
the dispensations of God. Consider his adorable sovereignty 
over the souls which he has made. " Who art thou, O man, 
that repliest against God ?" What if the Lord does not see 
fit to bestow his special mercies on those most dear to us ? 
Is there any wrong done to them or to us ? Aaron had the 
unutterable distress to see his two sons cut off by God's 
immediate hand, and in the very act of sin. Yet Aaron 
held his peace. God plainly signified to Abraham that the 
covenant should not be established with Ishmael, for whom 
he so earnestly prayed. And though he probably concluded 
that there was no salvation out of the covenant, yet he pious- 
ly acquiesced. 

Consider, farther, God's distinguishing love and mercy 
to you. What thanks do you owe, that root and branch 
have not been cast together into the fire ! What thanks 
that the Lord has given you good hope, through grace, that 
it shall be well with you to eternity ! Let the thought fill 
you with grateful astonishment, and awe you into a holy, 
trembling submission to the inscrutable decree of heaven. 

But farther, examine the ground of your fear. There 
may be less reason for it Ihan you apprehend. Perhaps 



40 A GIFT FOR MOURNERS. 

your child died in infancy. As to infants at large, we may 
safely leave them in the hands of a Being infinite in justice, 
infinite in mercy. 

Perhaps your child had passed infancy ; but did not ex- 
hibit, in life or death, that decisive evidence of grace which 
you wished. Yet if his mind was tender, and his deport- 
ment exemplary ; if he escaped the pollutions of the world, 
and made conscience of sin and duty, you have reason to be 
thankful. There may have been found in him, as in young 
Abijah, " some good thing toward the Lord." A natural 
modesty and reserve may have led him to conceal from you 
some things, which, had they been known, would have con- 
vinced you of his piety. If there was the faintest spark of 
grace in his bosom, it was not overlooked by him who 
"despiseth not the day of small things." 

But however this may be, he is now beyond your 
reach. He is gone to an omniscient, righteous, and merci- 
ful Judge. 

Your duty lies, not in indulgmg curious or anxious 
inquiries respecting his state, but in improving the bereave- 
ment to the glory of God and your own spiritual good. 

Plea 9. " I fear this visitation is a special punishment 
for my sin in idolizing the object withdrawn, at least in 
not loving it so spiritually as I ought." 

Answer. If your love was not spiritual and pure — a sin 
too common, even among Christians — you have reason for 
humiliation, but not for despondence. Perhaps your con- 
science, now particularly tender, paints your guilt in its 
strongest colors. But admit what you apprehend, that God 
has afflicted you for your sin, and removed the comfort be- 
cause it was idolized ; you have no reason to sink under the 
affliction. This may be in love to your soul. " As many 
as I love," says he, " I rebuke and chasten." How much 
better that God should remove your idolized enjoyment, than 
that he should say of you, as of Ephraim, "He is joined to 



A GIFT FOR MOURNERS. 42 

idols: let him alone." How much better to be chastened, 
than to be cast off for ever ! 

Plea 10. " I hoped to have left to my beloved children 
the fruits of my cares and toils. But I am disappointed ; 
and all my worldly possessions can afibrd me no comfort." 

Ansiver. Many of your acquaintances are destitute, both 
of children and wealth. If, though deprived of one, you are 
indulged with the other, you have reason for gratitude 
rather than discontent. Consider, too, though you have no 
children, God has many children in the world, whom your 
wealth may comfort and refresh. And doubtless your 
charity to them will turn to greater account than leaving 
a great estate to your posterity. Surely, we were not sent 
into this world to amass great estates for our children. If 
you have too eagerly pursued this object, your folly is 
justly rebuked. Bless God that you have yet an oppor- 
tunity to honor him eminently with your substance. And 
since other executors are denied, let your own hands dis- 
tribute to the necessities of the saints, and for the spread 
of the Gospel. So shall the blessing of those who are ready 
to perish come upon you. 

Plea 11. "The pleasant .words and actions of my de- 
parted child are constantly recurring to memory, and 
wounding my heart anew." 

Answer. That you were blest with so desirable a child, 
claims your gratitude. How many parents have been 
afflicted with children destitute of reason and common 
sense ! How many children, through a perverse temper, 
have been the vexation and torment of those who gave them 
birth ! Besides, the circumstances mentioned, though en- 
gaging, are in themselves of small importance ; yet to you 
they will prove serious evils, if instrumental of depressing 
or imbittering your spirit. At this serious moment greater 
things claim your attention. You ought to be engaged in 
inquiring for the design of your afflictions, in mortifying the 
vol,. II. '28 



42 A GIFT FOR MOURNERS. 

sins which have procured them, and in subjecting your 
heart to the divine will. 

Plea 12. "I am not only afflicted, but deserted. In the 
lime of my trouble, the Lord has hidden his face from me." 

Answer. You may want sensible comfort, and still have 
his gracious supports. The light of God's countenance may 
be withdrawn, yet the everlasting arms may be underneath 
you. Nor is it an unusual thing for God to hide his face at 
such a time. This has not only been the experience of his 
dearest saints, but it was true of his beloved Son, who, at a 
period when most of all he wanted his Father's presence, 
was constrained to exclaim, in agony of soul, " My God, my 
God, why hast thou forsaken me ?" Inquire likewise, may 
not your want of submission prov^oke God to hide his face ? 
This is but too probable. The comforting Spirit cannot rest 
in that bosom which is the seat of unsubdued and tumultuous 
passions. Would you enjoy his cheering smiles ? Meekly 
receive and drink the cup which your heavenly Father has 
mingled. Accept the punishment of your iniquity. Say 
from the heart, and with unaffected submission, " The Lord 
gave, and the Lord hath taken away ; blessed be the name 
of the Lord." 

IV. I am now, in the last place, to point out the 
REMEDY of immoderate sorrow. Much, indeed, has been 
said already to dissuade from this evil. Yet it may be of 
additional advantage to suggest the following rules. 

Rule 1. If you would not excessively lainent the loss 
of created comforts, guard against loving them inordinately 
while in your possession. The apostle unites temperance and 
patience in the precept, 2 Pet. 1 : 6. The affection of Jacob 
for Joseph was doubtless excessive. The consequence was, 
that when the favorite was supposed to be dead, the fond 
father refused to be comforted, and resolved to " go down to 
the grave to his son mourning." Behold, Christians, the 



A GIFT FOR MOURNERS. 43 

consequence of inordinate affection ; and as you would 
avoid the sad effect, beware of the cause. 

Rule 2. Faithfully perform your duties to your relatives 
■loMle you have them. The consciousness of this will do 
much to allay your sorrows when they are yours no longer. 
But conscious guilt adds a sting to affliction. How terrible 
to look on a deceased friend, to whom, while living, we have 
been unfaithful, perhaps unkind ! As you would part com- 
fortably with friends at death, and meet them comfortably at 
judgment, be faithful in the discharge of all relative duties. 

Rule 3. Pour out your sorrows into the iosoni of God. 
What a privilege is prayer to the Christian at all times, but 
especially in seasons of distress ! It is a relief to deposit our 
sorrows in the bosom of a wife or a friend. How much 
more to leave our complaints with a compassionate and 
faithful God ! Go then. Christian, in the cloudy and dark 
day ; retire from all creatures, and pour out your heart to 
your heavenly Father. Confess your sins ; justify God in 
his severest chastisements ; entreat the support of his ever- 
lasting arms ; implore his smiles to cheer your drooping 
spirit. Thus you may hope to find the best relief, the 
sweetest consolation. 

Rule 4. In your affliction eye God more, and secondary 
causes less. " I was dumb," says David, " I opened not my 
mouth, because thou didst it." In your affliction, and in all 
its circumstances, consider the hand of God. 1. As a sov- 
ereign hand. He has a perfect right to dispose of you, and 
of all your comforts ; and this without explaining the rea- 
sons of his conduct. Job 33 : 13. 2. As a Father^s hand, 
correcting in love and faithfulness. Prov. 3 : 12. If the 
affliction draws your heart to God, and divorces it from the 
world, surely it is a kind affliction. If it issues in your love 
to God, doubt not it proceeds from God's love to you. 3. As 
a righteous hand. Surely, God has done you no wrong. 
Must you not confess that all you suffer is the fruit of sin ? 



44 A GIFT FOR MOURNERS. 

4. As a tender, merciful hand, inflicting less than your 
iniquities deserve. He has cast you into the furnace of 
affiiction ; and might he not justly have cast you into the 
pit of despair ? " It is of the Lord's mercies that you are 
not consumed. Why should a living man complain ?" 

Rule 5. Compare your ajlictions with those of others. 
Say not, there is no sorrow like your sorrow. You have 
lost one child ; but Aaron lost two, and Job all ; and lost 
them by an immediate, instantaneous stroke of God. The 
children of some pious parents have died victims to public 
justice. Others have lived to sin so grievously, that their 
broken-hearted parents were ready to wish they had died 
from the womb. A third class have experienced such pro- 
tracted and intolerable sufferings on a sick bed, that even a 
fond mother has wished and prayed for the closing moment. 
O think of these things, and acknowledge that your lot has 
been comparatively merciful. 

Rule 6. Avoid whatever tends to renew your grief and 
excite your itnpatience. Do not increase your sorrow by the 
sight of melancholy objects, or by conversing about them. 
Thus you will avoid some of the principal means by which 
the adversary excites the corruptions of the heart. Where 
there is so much of the inflammable, you cannot too soli- 
citously shun the approach of every spark. 

Rule 7. Remember that you will soon, very soon, follow 
the friend you have lost. " I shall go to him," says David, 
in reference to his deceased child. When we forget our 
mortality, the loss of our earthly comforts seems insupporta- 
ble. When we feel that " time is short," we learn to 
" weep as though we wept not." When we look into our 
own graves, we can look with composure into the graves of 
our friends. 

And now, may the Father of mercies, the God who 
comforteth the mourner, write these truths in your heart, to 
your present consolation and your everlasting joy. Amen. 



No. 60. 



GROWTH IN GEACE. 



BY REV. THOMAS GOODWIN, D. D. 



PREFATORY REMARKS. 

1. There are, among Christians, two sorts of converts : 
those who, at the time of conversion, are sensible of the 
change wrought in their minds ; and those to whom the 
change is not, at the time, perceptible. 

As to the first, the suddenness of the change produces 
great effects in them. The powers of their minds are 
greatly excited. Their feelings are unusually strong. They 
have great sorrow and deep humiliation for sin. Their 
souls are watered with copious dews and showers from 
heaven ; till all the streams swell to a flood. But, by and 
by, the waters abate, and flow in an ordinary channel"; and 
then, those who had supposed tlieir joys were always to last, 
ignorant of the cause of their interruption, begin to indulge 
in sorrow, give way to distressing doubts, and in the end, 
perhaps, are ready to conclude that they are not subjects 
of grace. 

Those who have never been sensible of any sudden 
change in their views, are exercised with doubts of another 
kind. Conversion was to them as the morning light, not 
perceptible at first, but " shining more and more unto the 
perfect day." They are therefore distressed that they can- 
not tell when the streams began to flow. 

Thus hath God in his wisdom ordered it, that neither 
the one class nor the other should rest in any works wrought 
in them ; but all fly to Christ alone. 

2. Those who grow in grace, do not appear to them- 
roL. H. "23''' 



O GROWTH IN GRACE. 

selves to be growing more holy ; on the contrary, they are 
more and more sensible that they are great sinners. True, 
they loathe sin more than ever, and are less than ever under 
its dominion ; yet, having more perfect views of God's 
character and law, they daily become better convinced of 
their own exceeding depravity and vileness. 

3. Earnest desires after greater degrees of grace are 
excited in Christians by a discovery of their deficiencies. 
When they see so many wants, they are often ready to think 
they do not grow in grace. " There is," sajth Solomon, 
" that maketh himself poor, yet hath great riches." Be- 
cause he enlarges his desires, therefore he thinks himself 
poor. But to determine our bnproveinent, we are not to com- 
pare our writing with our copy ; but our writing now, with 
what it was at jirst. 

4. It is not to be expected, that growth in grace will be 
as discernible as the change wrought at first conversion. 
Then, the change is from entire sinfulness to a beginning 
of holiness. Afterwards, in growth of grace, the change is 
only from one degree of holiness to another ; the addition 
of something more of the same kind. 

5. To discern growth in grace, time must be allowed. 
Christians do not grow perceptibly, till after some space. 
Nor are those things which grow the fastest, always the 
most excellent. Rushes and willows grow fast, but they 
are weak plants : oaks grow slowly, but they are solid, and 
attain to great size. 

6. In the degree and manner of growth. Christians are 
not alike. To some God gives more grace at first, when 
he has immediate use for them ; as to Paul, the apostle of 
the Gentiles. To some he gives five talents : to others, two. 
And some who are soon to die, God fits early for heaven. 

Again, there are some who grow almost without inter- 
mission, while others are continually meeting with obstacles 
in their way ; and perhaps, for a time, cease to grow. 
Such are to determine their growth, not by a part of their 
lives, but by comparing their whole lives together. 



GROWTH IN GRACE. 



MISTAKES REMOVED. 



It will be my object here, to point out several things, 
ichich are often made measures of growth in grace, but 
lohich in reality are evidences nowise to he depended upon. 

1. Growth in grace is not to be measured by groioth in 
gifts. 

Hypocrites may grow in gifts. Believers too may grow 
in gifts, as in praying, preaching, and exhortation, while 
they gain nothing in grace. Gifts are desirable, and the 
apostle bids us " covet earnestly the best gifts." But he 
adds, " yet I show unto you a more excellent way." This 
more excellent way, he tells us, is charity : that is, true 
grace, holy love, love exercised towards God and our neigh- 
bor. And what stronger language could he have used, than 
when he further adds, " Though I speak with the tongues 
of men and of angels, and have not charity, 1 am become 
as sounding brass or a tinkling cymbal." Gifts may ena- 
ble us to edify others ; nothing short of grace can save our 
own souls. 

We ought, indeed, to endeavor to grow in gifts, that we 
may be more serviceable to those around us ; and for this 
reason it is, that we are commanded to covet the best gifts. 
But there is a wide difference between cultivating gifts, and 
making them the measure of grace. The one is directly 
enjoined upon us in Scripture ; the other is forbidden, and 
is manifestly full of danger. 

It should never be forgotten by us, that the greater gifts 
we possess, the greater obligations we are under to become 
eminently useful. If our gifts come from Christ, and we 
vise them for him, they will aid our growth in grace ; if not, 
they will only prove a hindrance, and serve to enhance our 
final condemnation. 

Here it should be remarked, that by increasing in grace, 
men often, yea, commonly, increase in gifts ; and that, for 



4 GROWTH IN GRACE. 

the want of increasing in grace, gifts often fail. The talents 
which were faithfully used, were doubled ; that which was 
misimproved, was taken away. 

Christians are often led to question their growth in 
grace, because they cannot pray or converse so fluently as 
some others. Such should remember, that the very want 
of gifts, if it cause us to walk humbly, and to pray fer- 
vently, though not eloquently, will be a means of growth 
in grace. The deeper our humility, the less the pride 
occasioned by our gifts, the more fruit shall we bring forth 
to God. 

Even when gifts fail, growth in grace need not be hin- 
dered. Our memories and all the faculties of our minds 
may be impaired ; our bodies may cease to be active ; all 
our means for doing good may become less ; and yet we 
may grow more than ever in grace. True grace is the 
only thing that does not necessarily decay. " Whether 
there be prophecies, they shall fail ; whether there be 
tongues, they shall cease ; whether there be knowledge, it 
shall vanish away ; but love never faileth." 

2. Growth in grace cannot be measured by the success 
which attends gifts. That is, we cannot determine our 
growth in grace by the effects which our example, conver- 
sation, prayers, or preaching may have upon others. We 
are assured that " every man shall receive his own reward 
according to his own labor;" but nowhere is it written, 
that men shall be rewarded according to the success of their 
labors. The aged minister may be compelled to relax his 
labors, perhaps entirely cease from them ; so that he can 
no longer perceive that success which crowned the exertions 
of his younger years. But this need not prevent his own 
growth in grace. The same will hold true of the labors 
of Christians in every situation. 

The Holy Ghost, at times, makes one of less ^race 
instrumental of more good than others of more grace ; 
though it is most true, that usually God delights to honor 
with the greatest success such as are the most active and 



GROWTH IN GRACE. 5 

zealous in their labors ; such as in their religion are the 
most humble, pious, and sincere. 

Christians, in their endeavors to do good, may often fail. 
But their reward shall not fail. They shall be rewarded, 
because it was m their hearts to do good. " Thou didst 
well," said God to David, "that thou hadst it in thine heart 
to build me a house." 

3. Growth in grace is not to be measured by our oppor- 
tunities or means of doing good. 

One who has less grace than another, may be in a situ- 
ation to do more good, and may possess far more abundant 
means. God regards not the advantages we have, but the 
manner in which we improve them. He seeth not as man 
seeth. He looketh on the heart. He considereth the 
desires which we have, and the exertions which we make, 
to render him service. " Verily, I say unto you, that this 
poor widow hath cast in more than all they who have cast 
into the treasury." 

The Christian, though he has it not in his power to do 
great good himself, will ever rejoice when he hears that 
others are doing good. Paul, in prison, rejoiced to hear that 
Christ was preached by otliers, and his rejoicing he knew 
would turn to his salvation. 

If we prize opportunities for doing good ; if, for the sake 
of benefiting others, and advancing the cause of the Re- 
deemer, we sacrifice our own property, ease, or credit ; then 
do we truly grow in grace. 

4. Growth in grace is not to be measured by hopes, joys, 
or raptures. 

Hopes and joys are the comfort of a Christian ; faitli, 
humility, and love, are the substantial graces. 

Joys may diminish, while faith and humility increase. 
The blossoms fall from the tree before the fruit comes on. 
To be at times involved in darkness, or forsaken of the 
Spirit, may serve, in the end, to strengthen the substantial 
graces. A state of darkness tries our faith, produces hu- 
mility, and give us a deep sense of our dependence. 



6 GROWTH IN GRACE. 

Young Christians are, not unfrequently, subjects of great 
joy. For a time, they seem to advance rapidly. But, as 
yet, they have been moving only with the stream. Let them 
attempt to stem the tide, and immediately they find difficulty. 
Skill and strength can be gained only by striving occasion- 
ally against the stream. 

5. Growth in grace is not to be measured by outward 
profession. To have the most excellent truths of Chris- 
tianity often on our tongues, is not to feel the power of those 
truths upon our hearts. It is possible to manifest great for- 
wardness in religion, without having ever been acquainted 
with its transforming influence. We ought not to cause 
men to think of us above what we are. Higher professions 
than the truth will warrant are hypocrisy, and are sure to 
injure the cause we would promote. 

If we would gain truly Christian characters ; if we 
would make a truly Christian profession ; I'eligion must 
have its seat in our hearts. Let holiness possess the 
affections, and it will not fail to discover itself in our 
conduct. 

6. Growth in grace is not to be measured by the strength 
of our feelings. We speak in general of those feelings 
which are connected with religion. The fact, that the feel- 
ings produced in our minds by the things of religion, are 
not so strong now as they once were, is not sufficient to prove 
that we are not growing in grace. There may still be more 
of holiness in the affections which we now exercise. Spir- 
itual and natural affections, in a greater or less degree, exist 
together in the hearts of the children of God. Growth in 
grace, then, will be in proportion to the predominancy of 
holy affections over the natural. 

The faith of the Christian, while his joys continue great, 
and his passions wear the appearance of friends, will seem 
far stronger than it is ; much presumption will mingle with 
faith. But when the Christian finds that his life is to be a 
warfare, that he has within powerful enemies to encounter, 
then he feels himself weak, and learns that his strength is 



GROWTH IN GRACE. 7 

only " in the Lord. His strength is made perfect in weak- 
ness. When I am weak, then am I strong." 

7. Growth in grace is not to be measured by growth in 
any one virtue singly. 

In the different parts of the " perfect man in Christ Je- 
sus," there will be a beautiful proportion. There will be 
no distortion of the body, by an overgrowth of particular 
members while others are at a stand. All the members 
will grow equally and uniformly, and thus beauty and sym- 
metry be preserved through the whole. 

As the Christian advances in years, he may find it ne- 
cessary to devote less time to some duties than he was wont 
to do when young. Perhaps he then employed the greatest 
part of his time in fasting, prayer, or meditation. If he now 
spends Idss time in these duties, he is not hastily to conclude 
that he does not grow in grace. There are many duties to 
be performed besides fasting and prayer : some of which, 
it may be, he formerly neglected. Is he now careful to 
perform every known duty ? Does he guard against neg- 
lecting the more arduous duties of religion for those which 
are more pleasant ? Has every precept of the Bible weight 
with him 1 Does he assign to each duty its proper place, 
and its proper portion of his time ? Then, though he 
abounds less in some things, he grows more than ever in 
grace. 

It is often necessary for such as have just begun a life 
of religion, to spend much of their time in those duties which 
bring them near to God. It is necessary, because their 
condition requires it. They are seeking to be established 
in grace. Religion has just become, with them, " the one 
thing needful ;" therefore, for a time they are allowed to 
neglect other things for it. After Paul, on his way, was 
" met of the Lord," he spent three whole days in fasting 
and prayer. 

In seasons of religious anxiety, children and servants are 
to be treated with peculiar tenderness. They should have 
more time than usual allotted to them, from their ordinarv 



8 GROWTH IN GRACE. 

employments, to attend to the concerns of their souls. The 
same mild treatment is to be extended to such as, having 
once been established in grace, are again involved in dark- 
ness. This, with the soul, is a time of sickness ; and who 
does not allow to his servants, in sickness, opportunity to 
apply the means of cure ? 

DIRECT PROOFS OF GROWTH IN GRACE. 

1. We grow in grace when we are led to the exercise of 
netv graces. 

The Christian is continually adding grace to grace. 
At every step of his progress in Christian knowledge, he 
arrives at the perception of new truths ; and these truths 
are accompanied with correspondent affections. Christians 
have, first, the laio for their schoolmaster. From this they 
learn the holy character of God, their own sinfulness, and 
the just sentence they are under of eternal punishment. 
They are next made acquainted with the method of pardon 
and free grace : salvation by Jesus Christ. Then, through 
the Spirit they discover their union to Christ, and learn to 
do all things for him, and in his strength. 

God deals with Christians as with his church. In the 
infant days of the church, he revealed only such things as 
were necessary for salvation, reserving more particular and 
glorious revelations for after ages ; so now, God, at first, 
only implants in Christians a holy principle, and reveals that 
which is necessary to salvation ; but afterwards, he gives 
greater degrees of his Spirit, and calls every grace into ex- 
ercise. As God constantly repeated his instructions to the 
church, from time to time, teaching them all things anew; 
so he now instructs Christians again and again, going over 
all things from the beginning. The Christian, through his 
whole life, is ever learning something new. He often has 
views of things more distinct than he ever entertained be- 
fore. Sometimes he dwells upon his own wretchedness, 
misery, and entire want of all things ; and humbles him- 



GROWTH IN GRACE. 



9 



self by looking at the holiness and strictness of God's law. 
Again, he considers the excellency and righteousness of 
Christ, the fulness there is in him to supply all his wants ; 
and is filled with hope and joy, while he trusts in his Re- 
deemer. 

Christians, when they have new affections, are often 
ready to distrust what they have before experienced, and to 
suppose that their present feelings only are evidences of 
grace, while, in fact, they are to be considered as evidences 
of growth in grace. When the mind becomes more enlight- 
ened ; when apprehensions of spiritual things become more 
distinct, and affections more enlarged ; then have we reason 
to conclude that we grow in grace. As the wicked, pro- 
ceeding from sin to sin, reach the greatest wickedness ; so 
Christians arrive at eminent holiness, by adding grace to 
grace. " Add to your faith, virtue ; and to virtue, know- 
ledge ; and to knowledge, temperance ; and to temperance, 
patience ; and to patience, godliness ; and to godliness, 
brotherly kindness ; and to brotherly kindness, charity. For 
if these things be in you, and abound, ye shall be neither 
barren nor unfruhful in the knowledge of our Lord Jesus 
Christ." 

2. We grow in grace when we exercise new degrees of 
the same grace. Tliis is to extend to every grace. Not 
only is love to become more fervent, but humility more pro- 
found, and faith stronger. We are to rely more and more 
upon Christ, and to find increasing sweetness in him. In 
all things, that which is lacking is to be made up. If we 
truly grow in grace, we shall not only hate sin, as contrary 
to God's holiness, but shall also mourn for it, as committed 
against our best Friend, against him " who loved us and laid 
down his life for us." Hatred of sin will daily increase; 
and our motives in hating it become more pure. In a word, 
if we go on to exercise greater degrees of grace, we shall 
have an increasing spirit of prayer ; we shall " abound in the 
work of the Lord ; our last works will be more than our first ; 
and we shall be filled with the fruits of righteousness." 

VOL. II. ZX 



10 



GROWTH Ix\ GRACE. 



3. We grow in grace when we lecome more spiritual in 
the perfor7nance of religious duties. It is the spirit with 
which religious duties are performed, rather than their niwi- 
ber, by which we are to judge of growth in grace. The 
prayers of him who truly grows in grace, become more 
spiritual. 

Christians, in sickness, or in the decline of life, may be 
obliged, in part, to remit holy duties ; and yet they may 
then, no less than at other times, be in the exercise of 
grace. The duties they do perform, may be performed in 
a far more spiritual manner. One short prayer put up in 
faith, and with brokenness of heart, may avail more with 
God, than many long prayers, or than whole days spent in 
fasting and prayer. 

If young Christians often perform more duties than older 
Christians, they also spoil more duties. It is not the size, 
nor the juiciness of fruit, which commends it most; it is 
its flavor. When our prayers become more spiritual, our 
confessions will expose more of the deformity of our hearts ; 
our petitions will be made with stronger faith ; we shall 
have more earnest desires for pardon and holiness ; the 
heart will flow out more readily in gratitude ; we shall more 
sensibly feel the wants of others ; we shall pray with in- 
creased zeal for the churches, and for all those that are 
ignorant of a Saviour. 

The spirituality of religious duties will depend upon the 
object we have in them. If our aim is the glory of God ; 
if we sanctify him in our hearts ; if we obey out of love and 
thankfulness ; then we are spiritual in our duties. 

The greatest growth in grace is in the spirituality of re- 
ligion ; in worshipping Him who is a Spirit " in spirit and 
in truth." 

4. We grow in grace when we grow in our dependence 
upon Christ. " In all things we are to grow up in him who 
is the Head, even Christ. The life we lead is not in our- 
selves, but in Christ. Without him, we can do nothing." 
Being emptied of our own rightenusness, we are to " receive 



GKOVVTH IN GRACE. H 

of his fulness." In Scripture, growth in grace is connected 
with growing m the knoiolcdge of Christ : " Grow in grace, 
and in the knowledge of our Lord and Saviour Jesus Christ." 
To grow in grace, and in the knowledge of Christ, are in- 
separably connected. The heathen philosophers could grow 
in moral virtues, but not in grace ; for they knew nothing 
of Christ. And, at the present day, there are many, exter- 
nally amiable and pleasing in their lives, who do many of 
those things which it is well should be done, who are yet 
destitute of grace, because they know nothing of Christ. In 
all they do there is no regard to a Redeemer. They are 
ignorant of those things which are the first principles of 
grace ; the pure motives of the Christian have never entered 
their hearts. 

A young Christian may possibly perform more works 
than one who is older ; but not more works of grace. If we 
think, by our works, by the performance of any duty, to rec- 
ommend ourselves to God, then we are resting in works, and 
not depending upon Christ ; we are trusting to " the deeds 
of the law," and do not acknowledge Christ to be all in all. 

5. We grow in grace when we learn to do all things in 
season. 

The righteous man is said to " bring forth his fruit in his 
season." And words "in season, fitly spoken," are com- 
pared to " apples of gold in pictures of silver." We are not 
simply to reprove, but to reprove in season ; not simply to 
act, but to act in season. All things are to be done in their 
proper time. We are to observe proper seasons in the per- 
formance of our religious duties. 

6. We grow in grace when we learn to do all things 
with wisdojn. Often a little, done xoisely, has been known to 
effect more than many great labors. The smallest exertions, 
made with care and discretion, may accomplish much. 
When Moses could not hear all the causes of the children 
of Israel, he laid himself out to greater advantage, by ap- 
pointing judges from the people, for the smaller matters, 
and reserving for himself only the hard cases. 



22 GROWTH IN GRACE. 

Those men are not always the most liberal, who give the 
most. The Christian is careful, not only to give, but to do 
good with what he gives. He seeks out such sufferers as 
will be most benefited by his charity ; and promotes, by his 
property and influence, such objects as promise the most 
extensive usefulness. 

7. We grow in grace when we become more even and 
constant in a holy course. The inward man is renewed 
most, day by day, when the spiritual affections become set- 
tled ; so that the Christian can walk closely with God for 
a long time together. To be at times careful in the per- 
formance of duties, and again to be remiss ; to be one day 
full of ardor, and the next, cold and indifferent, is no good 
sign of growth in grace. It is the steady, even flame, not 
the sudden flash, which benefits us most by its light. 

8. We grow in grace when we ])er severe in the midst 
of difficulties and dangers. The true Christian will perse- 
vere. With whatever difficulties and discouragements he 
may meet, he will not draw back. But when Christians 
effect little with great labor, and in the midst of difficulty, 
their little shall be accounted to them for much. When 
they patiently endure reproach, subject themselves for the 
cause of the Redeemer to insult and danger, and, in the 
midst of a perverse world, continue to lead a holy and blame- 
less life, they are making advances towards the heavenly 
Canaan. Their works, \heir patience and labor, shall not be 
forgotten. Soon they shall finish their journey, and enter 
on their rest. 



PUBLISHED BY THE AMERICAN TRACT SOCIETY. 



iVo. 61. 

ON 

PFRIEYIIG THE HEART. 



BY REV. THOMAS GOODAVIN, D. D. 

The purifying of the heart from its corruptions is one 
of the strongest evidences of growth in grace, and demands 
our most serious attention. We are not now to consider it, 
however, as it is a duty of the Christian, though it is one of 
very evident importance ; but principally as it is a work of 
God, which he performs upon the hearts of such as are 
truly his. " Every branch that beareth fruit, he purgeth 
it, that it may bring forth more fruit." He purifies the 
hearts of his children, because Christ has purchased for 
them a death unto sin, and a resurrection to newness of life. 
He cannot delight in them while they are yet in their sins, 
nor can their services be acceptable to him. He would 
have those who worship him, offer "incense and a pure 
offering;" he would have all who pray to him, "lift up 
holy hands." 

We shall first point out some of the means by which 
God purifies his children from sin, and then consider the 
evidences a Christian may have that God is, or is not puri- 
fying his heart. 

I. As to the MEANS by which God purijies the hearts of 
his children, it may be observed, in general, tliat there are 
no means but what God makes use of for this purpose, 
VOL. II. 2J.>- 



2 ON PURIFYING THE HEART. 

whether occasional or instituted. He causes " all things to 
work together for good to them that love him." Some of 
the ways in which God commonly purifies the heart will 
now be pointed out. 

1. By affliction. 

" Before I was afflicted I went astray ; but now have I 
kept thy word. It is good for me that I have been afflicted." 
Mercies will not prevail against all sins : some require af- 
flictions. If God sees in his children a disposition to wan- 
der from him, he often brings them home by affliction. He 
blasts their worldly prospects, to wean them from the world ; 
and removes beloved friends, that they may place their af- 
fections supremely upon him. But God afflicteth not will- 
ingly ; " whom he loveth he chasteneth :" when he chast- 
ens, it is that he may " deal with us as sons. Happy is the 
man whom God correcteth. Despise not thou the chasten- 
ing of the Lord." 

2. By the word spoken or read. 

To the children of God, the word comes with power. 
" Now are ye clean," said our Saviour to his disciples, 
"through the words which I have spoken unto you." The 
word discovers sin, and sets the heart against it : heard or 
read, it enlightens the understanding and purifies the affec- 
tions : it " casts down every high thing which exalteth itself," 
and banishes fi'om the mind evil thoughts, and all painful 
reflections concerning God and his government. "When I 
thought to know this, it was too painful for me, till I went 
into the sanctuary; then I understood their end." 

The word often causes men to behold their sins, of which 
they have before been sensible, in another light : they, now 
see them in all their vileness. How often docs the Chris- 
tian go from the house of God, with solemn truths set home 



ON PURIFYING TItE HEART. 3 

upon his heart, and with his sins in array before him. To 
hear a sin properly exposed and condemned sets the mind 
against it, and begets a determination to destroy it. 

The word meditated upon has also a powerful tendency 
to purify the heart. While we are meditating upon the 
great truths of religion, or revolving divine threats and 
promises in the mind, the Spirit guides our thoughts, and 
opens to our view new and more glorious discoveries ; and 
thus we are excited to stronger desires after holiness, and to 
a deeper hatred of sin. The Christian, whose heart is pure, 
" delights in the law of the Lord, and meditates upon it day 
and night." 

3. By the example of others. 

God makes use of the example of such as have fallen 
away, to produce in Christians a watchfulness lest they also 
fall. When they see that many, who "ran well for a 
while," finally stumble, and fall, and perish ; that their 
seemingly strong foundation proves to be weak ; then they 
are led to examine upon what they themselves have been 
building. 

The example of such as hold out on their course proves 
eminently useful. Is a Christian faint-hearted and despond- 
ing, ready to sink under a weight of sin? Let him hear 
another tell of the victories he has gained over corruption, 
and he gathers strength at once. The enemy over which 
others have triumphed, has become to him less formidable. 
Christians greatly strengthen each other : singly, they are 
weak ; but united, they are a strong band. Has a Chris- 
tian become cold and formal, and neglectful of duty ? The 
holy ardor of others shall rouse him from his stupidity, and 
inspire liim with like zeal. Christians are to "provoke one, 
another to love and good works." 



4 ON PURIPYING THE HEART. 

4. By the direct operations of the Spirit upon the heart. 

First, in giving a deeper insight into the corniptioiis of 
the heart. The best Christians invariably have the clearest 
discoveries of sin. Corruptions are not taken away till 
they are seen. Sin, to be repented of, must be felt. With- 
out a deep sense of depravity, there can be no true broken- 
ness of heart. When the Spirit removes the covering, lays 
open the heart of the Christian, and brings hidden sins to 
view, then it is that he exclaims, " Who can understand his 
errors ? cleanse thou me from secret faults." What but a 
sense of sin, a sense of the deep depravity of the heart, led 
Paul to exclaim, " O wretched man that I am ! who shall 
deliver me from the body of this death ?" 

God discovers to Christians their sins, only that they 
may be excited to put them away. When David saw the 
wickedness of his heart, so as to acknowledge that he was 
"shapen in iniquity, and conceived in sin," then he prayed 
earnestly for holiness : " Create in me a clean heart, O 
Lord; renew a right spirit within me. Purge me with hys- 
sop, and I shall be clean ; wash me, and I shall be whiter 
than snow." 

The Spirit operates upon the hearts of Christians to 
purify them, by exciting in them a strong desire to become 
pure. To those whom God would cleanse from sin, he gives 
ardent desires after great degrees of holiness. He causes it 
to be their constant, fervent prayer, that they may " purify 
themselves, as he is pure." He suffers them not to rest 
satisfied with present attainments: "I count not myself to 
have apprehended ; but this one thing I do, forgetting those 
things which are behind, and reaching forth unto those which 
are before, I press toward the mark for the prize of the high 
calling of God in Christ Jesus." Such was the language 



ON PURIFYING THE HEART. 5 

of an eminent apostle, and such Avill not fail to be the lan- 
guage of all whom God purifies. If any of the children of 
God "be otherwise minded," and are at any time prone to 
settle down in their present condition, God shall reveal to 
them their mistake, and teach them, " that now it is high 
time to awake out of sleep," to "cast off the works of dark- 
ness, and to put on the armor of light." From time to 
time the Holy Spirit will inspire the Christian with breath- 
ings after holiness, and give him earnest desires to press 
forward to perfection. God causes him to remember for 
what Christ died : " that he might purify unto himself a pe- 
culiar people." He would have those who are Christ's to 
imitate Christ in all things. The true Christian will be as 
anxious to grow in grace, as he was at first to gain grace. 
The object of all his prayers and of every duty will be, 
"that he may die unto sin, and live unto God." 

The Spirit purifies the hearts of Christians hy enabling 
them to withdraw their affections from the world, and to place 
them upon God. He whose affections are on the world can- 
not be devoted to God. " Ye cannot serve God and mam- 
mon." If the mind is through the day filled with vain and 
worldly thoughts, the heart will not be prepared for its sea- 
sons of devotion. If the world engrosses all our thoughts 
during the week, we shall find it impossible to worship God 
on the Sabbath. It is the attention of the mind which nour- 
ishes corruptions ; let the mind be fixed on divine objects, 
and corruptions will wither and die. 

The Spirit purifies the hearts of Christians by bringing 
tliem to be better acquainted with Christ. Is the Christian 
looking for help too much from means ? Is he striving to 
purify himself from his sins ? The Spirit reveals to him 
" the fountain opened for sin and uncleanness ;" and now he 



Q ON PURIFYLNG THE HEART. 

can wash and be clean. The blood of Christ has given that 
efficacy to means, without which they would ever have 
proved useless and vain. The more we become acquainted 
with Christ, the moi'e we know of his power ; and the more 
we behold his excellency and glory, the more readily shall 
we gain conquests over sin. If we would escape from the 
pollutions of the world, and effectually mortify our lusts, 
we must "know Christ and the power of his resurrection;" 
we must attain to "the fellowship of his sufferings," and be 
"made conformable unto his death." 

The Spirit purifies Christians by shedding the love of 
God abroad in their hearts. When God causes his children 
to be satisfied with his love, sin loses its relish ; the soul no 
longer clings to its corruptions, which have now become 
odious ; it looks to God for its enjoyment. Did we con- 
tinually "taste that the Lord is good," we should become 
dead to the world. If we find pleasure in religion, we shall 
not seek it in forbidden objects. When the relish for sin is 
destroyed by the taste of a greater sweetness, sin, no lon- 
ger desired, must die. Though the sweetness of heavenly 
things will not always fully remain, yet it will leave an im- 
pression which will cause whatever is tasted afterwards to 
have no relish in comparison. The taste of one sinful 
pleasure may destroy the relish for another ; but that only 
which is opposite to sin, that is, holiness, can destroy all 
relish for sin. 

II. Evidences that the heart is not purified from its cor- 
ruptions. 

1. It is an evidence that the heart is not purified from 
its corruptions, when we place a high value upon the things 
of the world. " The lust of the flesh, the lust of the eye, 



ON PURIFYING THE HEART. 7 

and the pride of life,'"' are but remains of that " carnal heart 
which is enmity against God." If we set a high value upon 
riches and honors, or any earthly enjoyment, it is because 
our hearts are not purified. Our expectations from the 
world have often been disappointed ; often have we found 
that earthly good cannot satisfy, and that the pleasures of 
sense, compared with the pleasures of religion, are vain and 
tasteless. Why is it, then, that we still continue to seek 
our enjoyments from the world ? It is because our lusts are 
not mortified. Did we not bring the things of the world too 
near us, they would not be so magnified. If in our affec- 
tions we rose nearer to heaven, earthly objects would appear 
in their true size. Ascend an eminence, or some lofty build- 
ing, and look down upon the objects below, and they appear 
small. Thus do all things earthly appear to him who 
dwells near heaven. 

We may not be directly engaged in earthly pursuits, 
and still have our affections much upon the world. If we 
secretly wish that we were placed in some different situa- 
tion, that we were possessed of some enjoyments of which 
we are now destitute, and think that these things would ren- 
der us happy, then are we not weaned from the world. 

Again, they who derive their enjoyment principally from 
their talents, learning, wealth, or influence, have not puri- 
fied their hearts. He that has truly overcome the world, 
" counts all things loss that he may win Christ." 

2. It is an evidence that the heart is not purified, when 
we are dissatisfied with our situation in life. 

He who is not contented in that situation in which God has 
placed him, but is ever wishing that his situation were dif- 
ferent ; who, instead of being thankful for the blessings he 
enjoys, is always desiring something which he does not pos- 



g ON PURIFYING THE HEART. 

sess ; he who is disposed to think less of mercies than of 
afflictions, has a heart not purified. Most true is it, that if 
we cannot lead a holy and blameless life in our present 
situation, we should not do it though our situation were 
altered. 

It is ever the language of the improved Christian, " I 
have leai'ned, in whatsoever state I am, therewith to be con- 
tent." " Godliness with contentment is great -gain." 

A good man is sometimes heard to say, " If I were only 
in some different situation, then I could do more good." 
But this is not well. If we do all the good we can, in that 
situation in which God has placed us, then we do all that 
God requires of us. He will not call us to account for tal- 
ents with which we have not been intrusted ; but he will 
call us io account for that with which he has intrusted us, 
though it be but one talent. 

It is true, that we ought to endeavor to place ourselves 
in the most advantageous situations for doing good ; still, 
we are not to murmur, if God sees fit that we should re- 
main in the most humble situations. He who formed us, 
and whose we are, knows better than we in what way we 
can glorify him most. One thing is certain, God will be 
most glorified when we are most resigned to his will. 

3. It is an evidence that the heart is not purified, when 
we suffer our affections to he so strongly placed upon earthly 
objects that toe cannot part ivith them. 

The words of our Saviour are, " If any man come unto 
me, and hate not his father, and mother, and wife, and chil- 
dren, and brethren, and sisters, yea, and his own life also, 
he cannot be my disciple." Not that we are literally to 
hate father and mother, or our own lives : we are com- 
manded to love our friends, and to preserve life ; but the 



ON PURIFWNG THE HEART. Q 

love we bear the Saviour is to be so much greater than that 
which we bear our friends, that the latter, in comparison 
with the former, shall be, as it were, hated. The sentiment 
contained in the words is plainly this : He that hath any 
object nearer to his heart than Christ, cannot he the disci- 
ple of Christ. The Saviour hath again said, " Whosoever 
will save his life, shall lose it;" that is, whosoever shall 
refuse to give up his life for the sake of Christ, shall lose 
eternal life. 

There is great danger, lest we give to our friends that 
love which belongs to God. It will be well at times, for a 
trial of our hearts, to suppose some near friend removed, 
and to ask ourselves whether we should give him up with- 
out a murmur. 

Nor are those whose hearts are not purified, merely un- 
prepared to part with friends ; they often find it difficult to 
part even with goods. Have they been deprived of earthly 
substance by loss or by fraud, how are their hearts filled 
with grief, and how long do their sorrows and repinings 
continue ! Were the heart pure, were the affections placed 
supremely on God, and not on the world, they would not 
thus mourn the loss of a little temporal good. " Lay not up 
for yourselves treasures on earth — lay up for yourselves 
treasures in heaven — where the treasure is, there will the 
heart be also." 

4. It is an evidence that the heart is not purified, when 
there is no regularity in our conduct ; when, in whatever we 
do, we are inordinate. 

When a man, for a time, plunges himself into vanities 
and amusements, and is scarcely able to disengage himself 
from them ; and again falls violently to study or labor, 
without regard to health — when he now engages so earnest- 



10 ON PURIFYING THE HEART. 

ly in earthly pursuits, as to lose sight of heaven and the 
concerns of the soul ; and again is so exclusively devoted to 
eternal things, as to forget that there are secular duties to 
perform ; surely, he has a heart not freed from its cor- 
ruptions. 

If we would seek for a happy result to labors of any 
kind, if we would aim at progress in holiness, there must be 
constancy, there must be regularity in what we do. That 
which is done rashly and hastily, is seldom well done. 
Cool and deliberate conduct alone can insure success. 
That course of action which results from correct habits 
long persevered in, will be productive of the greatest good, 
and will best promote the peace of the soul. Sudden and 
violent action cannot yield " the peaceable fruits of right- 
eousness." 

If we ordinarily maintain calmness and evenness in our 
feelings, we shall be better prepared for those changes in 
life, which, in a greater or less degree, must be the lot of 
all. Job, because he was not exalted by prosperity, could 
patiently endure the trial of adversity. 

5. It is an evidence that the heart is not purified, when 
we indulge in envy and strife. 

" Whereas there is among you envying and strife, are 
ye not carnal ? Charity envieth not." If to see others pros- 
pering in the world, gaining in reputation, wealth, honor, or 
any way better situated than ourselves, excites envy and 
discontent, our hearts must be greatly corrupt. Envy is as 
a gangrene to the soul ; it eats out every virtue. 

Again, if we are lovers of strife, if we are of a conten- 
tious, censorious spirif, if we cannot forgive injuries, if we 
are less ready to bear evil than to do evil, then are we 
strangers to that charity which " suffereth long and is kind, 



ON PURIFYING THE HEART. H 

wliich seeketh not her own, is not easily provoked, thinketh 
no evil." 

As ambition is a fruitful source of both envy and strife, 
we may add here, that worldly ambition is not consistent 
with the character of a purified Christian ; the highest de- 
sire of the true Christian will be, to follow Him " who was 
meek and lowly." 

6. It is an evidence that the heart is not purified, when 
we cannot bear reproof. 

Were the heart pure, we should not be oflTended by the 
plainest reproofs, but should be thankful for them : we 
should even feel grateful to God, when we learned our 
faults from an enemy. 

If to be repi'oved excites in our minds resentment and 
ill-will, we have lusts that are not yet mortified, our hearts 
are still filled with foolishness and pride. Humble Chris- 
tians can ever bear reproof. David's rage was not enkin- 
dled when the prophet said to him, "Thou art the man." 
How far from anger was his reply ! "And David said unto 
Nathan, I have sinned against the Lord." In his mind 
reproof produced, not anger, but repentance and humility. 
So humble was David on this occasion, that he recorded his 
crime for after ages to read. 

Are there few who bear reproof in a truly Christian 
manner ? Then there are few whose hearts are purified 
from corruption. 

7. It is an evidence that the heart is not purified, when 
we give way to sin readily. 

The more easily we are drawn into temptations, the 
more unmortified are our lusts. The heart which is sound, 
will not readily yield to sin. Does a mere spark kindle the 
lusts ? Is an occasion for sin no sooner presented than the 



12 ON PURIFYING THE HEART. 

passions are in a flame ? Then there must exist in the heart 
a great preparedness for sin. -Trifling temptations never 
overpower him who is " awake to righteousness." 

8. It is an evidence that the heart is not purified, when 
calling to mind former sins gives pleasure. 

He who can multiply his sins, by calling to remem- 
brance, with delight, the days of his wickedness, must have 
a heart deeply polluted. Corruptions have gained a great 
ascendency in that mind, where the remembrance of sin, 
instead of producing repentance, gives pleasure. Impure, 
indeed, must he be, who can still find sweetness in that which 
has often been steeped in sorrow. Well may we be alarm- 
ed, if the recollection of former sins at times rises in our 
minds with pleasure ; for surely, the remembrance of our 
wickedness should excite in us only shame, humility, and 
sorrow. 

9. It is an evidence that the heart is not purified, when 
impure, vain, and worldly thoughts disturb us in holy duties. 

" They are profane," said God of corrupt Jewish priests 
and prophets ; " for in my house I have found their wicked- 
ness." Impure and wicked thoughts, at any time, indicate 
a corrupt heart ; but not to be able to exclude such thoughts 
from the mind, when peculiarly in the presence of God, and 
when engaged in solemn worship, shows that the imagina- 
tion is, as it were, sold to do iniquity. In seasons of devo- 
tion, grace is to be in exercise, and then, if ever, sin, vanity, 
and the world, are to be banished from the mind. 

III. Evidences that God is purifying the heart. We 
have evidence of this, 

1 . When our conficts are principally with spiritual cor- 
ruptions. 



ON PURIFYING THE HEART. 13 

So long as we continue under the dominion of outward 
and gross sins, we remain in a great degree ignorant of in- 
ward corruption. Tlie attention being occupied with those 
sins which are outward, neglects those which are inward ; 
but when, being freed from open vices, we come to direct 
our attention within, and aim at the subjugation of the 
thouglits, then we first become acquainted with the deep 
depravity of the heart. The true Christian, he whose 
heart God is purifying, ever finds his great conflict to be 
within. Outward vices are more easily overcome ; but to 
eradicate pride and self-love from the heart, to bring "every 
thought into captivity to Christ" — this is, indeed, a work 
of difficulty. 

Whenever God purifies the hearts of Christians, he 
causes them to look within, he discovers to them inward 
sins. It is with these they contend ; and they find the 
conflict hard. The most eminent Christians have their 
conflicts with sin ; indeed, without them it is impossible to 
become eminently holy. Attainments in holiness are in 
proportion to victories over sin ; the Christian's fruits are 
fruits of labor ; he gains no victories without combats. 
Even Paul found that " when he would do good, evil was 
present with him ;" that there was " a law in his members 
Avarring against the law of his mind, and bringing him into 
captivity to the law of sin." It was this which led him to 
exclaim, " O wretched man that I am ! who shall deliver 
me from the body of this death ?" All Christians who mor- 
tify their lusts have similar conflicts. They find that the 
Christian life is indeed a "warfare ;" and that to "fight the 
good fight," they have need of "the whole armor of God." 

Let us try ourselves. Are we endeavoring to cleanse 
ourselves from all pollutions, both of flesh and spirit ? Have 

VOL. I!. ■'lo'^' 



14 ON PURIFYING THE HEART. 

we daily conflicts with in-dwelling sin ? If it be otherwise 
with us, God is not purifying our hearts of their corruptions. 

2. When we have a greater relish for the spiritual word. 
In proportion as God purifies the hearts of Christians, 

their attention is directed more to those parts of Scripture 
which lay open the recesses of the soul, and bring hidden 
sins to view ; they reflect more upon the strict holiness and 
spiritual worship, which the word of God enjoins ; they bet- 
ter relish plain and pungent discourses from the pulpit, close 
and humbling doctrines, and all such reading and convei'sa- 
tion as is most serious and practical. The true Christian is 
ever pleased with that which leads to close examination. 
He is not afraid to examine himself; he delights to bring 
his principles and practice to the trial of God's holy word. 
It is his daily fervent prayer, " Search me, O God, and 
know my heart : try me, and know my thoughts ; and see if 
there be any wicked way in me, and lead me in the way 
everlasting." 

3. When we can habitually and cheerfully deny ourselves. 
" If any man will come after me," said Christ, " let him 

deny himself, and take up his cross." The practice of 
self-denial is by no means the easiest of the Christian's du- 
ties. It requires a heart thoroughly purged of its corrup- 
tions. It is a duty, though connected with some situations 
more than others, from which no situation can exempt us. 
All who are solicitous for the glory of God, their own good, 
and the good of others, will be called to the practice of it 
every day and hour of their life. 

But the difficulty of the duty does not in the least dimin- 
ish its importance. The practice of it is inseparably con- 
nected with a Christian life. He who cannot deny himself, 
has not yet mortified his lusts ; he has not yet loosed the 



ON PURIFYING THE HEART. 15 

cords which bind him to sin and the world. The apostles 
and primitive Christians could deny themselves. Paul 
" counted not his life dear unto him, so that he might finish 
his course with joy." His whole life was a life of sutFering 
and self-denial ; " in perils in the city, in perils in the wil- 
derness ; in weariness and painfulness, in hunger and thirst, 
in cold and nakedness." Of those who professed and 
preached Christ in the first ages of Christianity, some were 
imprisoned, some beheaded, some were committed to the 
flames, and others perished by the most excruciating tor- 
tures. Then Christians could deny themselves ; they could 
"take up their cross and follow Christ," to whatever dan- 
gers they were exposed ; they could do this though they 
knew that racks, flames, tortures, and the most cruel death 
awaited them. 

It should be remarked, also, that we are not only to 
deny ourselves, but to deny ourselves readily. When God 
commanded Abraham to go and sacrifice his son, he hesi- 
tated not ; but " rose early in the morning, and went unto 
the place of which God had told him." 

4. When we are led to lament ourfor?ner sinful conduct, 
and are Juunbled by a view of the unprofitableness of our 
lives. 

" So likewise ye, when ye shall have done all those 
things which are commanded you, say, We are unprofitable 
servants ; we have done that which it was our duty to do." 
All whose hearts are daily becoming more pure, look back 
upon their past lives with shame and regret. When they 
consider the infinite obligations they are under to God as 
their Creator and Redeemer, and remember how little they 
have done to promote his glory, and how often they have 
offended against him, they are abased, as in the dust, in his 



IQ ON PURIFYING THE HEART. 

presence. They look upon their prayers, and their best 
services, as imperfect, and polluted with sin ; they acknow- 
ledge " all their righteousness to be as filthy rags. If 1 jus- 
tify myself, mine own mouth shall condemn me ; if I say I 
am perfect, it shall also prove me perverse. All have sinned, 
and come short of the glory of God." 

5. When we are conslantly guarding against temptation. 

In this consists the pi'incipal safety and strength of the 
tried Christian. He shuns the very occasions, and fears the 
beginnings of sin. While he prays, " lead me not into 
temptation," he is careful that he does not rush into it. 
He stands not to parley with the enemy, but repels his 
first attacks. He guards so effectually against danger as 
to leave no chance for surprises. He keeps his armor ever 
on, and his weapons at hand. " Happy is the man who 
feareth always." 



]¥o. 63. 



TWENTY-TWO PLAIN REASONS 



NOT BEING A ROMAN CATHOLIC. 

SHOWING THE INCONSISTENCY OF THE PROMINENT ERRORS OF 
POPERY, NOT ONLY WITH THE AUTHORIZED VERSION OF THE 
BIBLE, BUT WITH THE DOUAY, OR ROMAN CATHOLIC VERSION. 



I. SACRIFICE OF THE MASS. 

Because the doctrine of the sacrifice of the mass, de- 
clared in the Council of Trent,* (Sess. 22, cap. 2, and can. 
3,) to be " a true propitiatory sacrifice for the sins of the 
living and the dead," is most plainly contrary both to the 
letter and the spirit of God's word. 

AUTHORIZED VERSION. DOUAY VERSION. 

Heb. 7 : 26-28. " Such a Heb. 7 : 26-28. " It was fit- 
high priest became ns, who is ting that we should have such a 
holy, harmless, undefiled, separate high priest, holy, innocent, unde- 
from sinners, and made higher filed, separated from sinners, and 
than the heavens ; who needeth made higher than the heavens, 
not daily, as those high priests, to who needeth not daily, as the 
offer up sacrifice, first for his own other priests, to offer sacrifices 
sins, and then for the people's ; for first for his own sins, and then for 
this he did once, when he offered the people's ; for this he did once 
up himself" in offering himself" 

Hebrews 9:11, 12. " Christ Heb. 9 : 11, 12. " But Christ 

being come a high priest of good beingcomeahighpriest of the good 

things to come, by a greater and things to come, by a greater and 

more perfect tabernacle, not made more perfect tabernacle, not made 

with hands, that is to say, not of with hands, that is, not of this 

* The Council of Trent was the last General Roman Catholic 
Council. It eat many years, and gave judgment on man}'- im- 
portant matters ; and its decisions in matters of faith are the 
standard of faith in the Church of Rome to this day. 



TWENTY-TWO PLAIN REASONS 



this building ; neither by the blood 
of goats and calves, but by his own 
blood, he entered in once into the 
holy place, having obtained eter- 
nal redemption for us." 



creation, neither by the blood of 
goats or of calves, but by his own 
blood, entered once into the holies, 
having obtained eternal redemp- 
tion." 



So likewise, in verse 22, it is distinctly declared by the 
apostle that 

" Without shedding of blood 
there is no remission." 



" Without shedding of blood 
is no remission." 

* And again, verses 24—28. 
" Christ is not entered into the 
holy places made with hands, 
which are the figures of the true ; 
but into heaven itself, now to ap- 
pear ill the presence of God for us. 
Nor yet that he should offer him- 
self often, as the high priest enter- 
eth into the holy place every year 
with the blood of others ; for then 
must he often have suffered since 
the foundation of the world ; but 
now once in the end of the world 
hath he appeared, to put away sin 
by the sacrifice of himself. And 
as it is appointed unto men once to 
die, but after this the judgment ; 
so Christ was once offered to bear 
the sins of many ; and unto them 
that look for him shall he appear 
the second time without sin unto 
salvation." 

Again, Heb. 10 : 12-18. " Tliis 
man, after he had offered one sac- 
rifice for sins, for ever sat down 
on the right hand of God ; from 
henceforth expecting till his ene- 
mies be made his footstool ; for 
by one offering he hath perfected 



* And again, verses 24-28. 
" For Jesus is not entered into the 
sanctuary made with hands, the 
pattern of the true, but into heaven 
itself, that he may appear now in 
the presence of God for us. Nor 
yet that he should offer himself 
often," [as the Council of Trent 
says he does in the sacrifice of the 
mass,] " as the high priest entereth 
into the holy place every year 
with the blood of others ; for then 
he ought to have suffered often 
from the beginning of the world ; 
but now once at the end of ages 
he hath appeared for the destruc- 
tion of sin by the sacrifice of him- 
self. And as it is appointed for 
men once to die, and after this the 
judgment ; so also Christ was 
offered once, to exhaust {adcTciv) 
the sins of many." 

Again, Heb. 10 : 12-18. " But 
this man, offering one sacrifice for 
sins, for ever sitteth on the right 
hand of God, from henceforth ex- 
pecting until his enemies be made 
his footstool ; for by one oblation 
he hath perfected for ever them 



* In the parallel columns of texts throughout this Tract, the 
first column is the authorized, and tlie right hand column the 
Douay version. 



FOR NOT BEING A ROMAN CATHOLIC. 



for ever them that are sanctified. 
Whereof the Holy Ghost also is 
a witness to us ; for after that he 
had said before, This is the cove- 
nant that I will make with them 
after those days, saith the Lord ; 
I will put my laws into their 
hearts, and in their minds will I 
write them, and their sins and 
iniquities will I remember no 
more. Now, where remission of 
these is, there is no more offering 
for sin." 



that are sanctified. And the 
Holy Ghost also doth testify this 
to us. For after that he had said. 
And this is the covenant which 
I v.'ill make unto them after those 
days, saith the Lord. I will give 
my laws to their hearts, and on 
iheir minds will I write them, 
and their sins and iniquities I 
will remember no more. Now, 
where there is a remission of 
these, there is no more an oblation 
for sin." 



Exactly similar, also, are the words of the blessed Jesus 
himself: 

John 17:4. "I have glorified John 17:4. "I have glorified 

thee on the earth; I have finished thee on the earth ; I have finished 

the work which thou gavest me the work which thou gavcst me 

to do." to do." 

Now, that work assuredly was, to make a full atonement 
for the sins of men, by an all-sufficient sacrifice, of which 
the Lord Jesus has, in this passage, and again in chap 19 : 
30, while hanging on the cross, so distinctly said that " It 

IS FINISHED." 

John 19 : 30. '• When Jesus John 19 : 30. " When Jesus 

therefore had received the vine- therefore had taken the vinegar, 

gar, he said, /< is finished! and he said, It is consummated ; and 

he bowed his head, and gave up bowing his head, he gave up the 

the ghost." ghost." 

From hence, then, it is perfectly evident, first, that there 
can be no sacrifice for sins in the mass, because there is in 
it no shedding of blood or taking away of life, without which 
there can be no remission of sin ; and secondly, that neither 
Jews nor Christians need now any sacrifice for sins, except 
the one offering of the Lord Jesus, once offered upon the 
cross, by which, the apostle tells us, those that are sanctified 
(that is, by divine grace converted from sin to holiness, 



4 TWENTY-TWO PLAIN REASONS 

spiritually renewed by tlie sanctifying influence of the Holy 
Ghost) are perfected : made complete in all things necessary 
to their salvation. Now, the one sacrifice of the cross is that 
by which the gift of the Holy Spirit is obtained for sinners ; 
as we learn from 

Heb. 10 : 10. " By the which Heb. 10 : 10. " By the which 

will we are sanctified, through the will we are sanctified, by the obla- 

offering of the body of Jesus tion of the body of Jesus Christ 

Christ once for all." once." 

And it is by the grace of the same Holy Spirit that the 

benefit of this sacrifice is applied to the souls of believers ; 

as is evident from 

John 16: 14. "He" [the John 16: 14. " He shall glosi- 

Coniforter, or Spirit of Truth] fy me, because he shall receive of 
" shall glorify me : for He shall mine and shall show it to you ;" 
receive of mine, and shall show it 
unto you;" 

and not, as is most vainly and unseripturally asserted in the 
Church of Rome, by a new offering of the Lord Jesus un- 
hloodily in the mass; who, as the apostle here tells us, 
needeih not to offer himself daily, seeing he has done so 
once upon the cross, to put away the sins of many. 

The only possible way in which Roman Catholics can 
attempt to evade this most decisive reasoning of St. Paul, 
in these chapters of his Epistle to the Hebrews, is, by say- 
ing that they refer only to the Jewish sacrifices under the 
Mosaical law. But this is not true ; for, first, St. Paul lays 
it down as a general principle, chap. 10 : 1, 2, that the 
existence of one complete sacrifice that could " make the 
comers thereunto perfect," puts an end to all others ; " for 
then," says he, "would they not have ceased to be offered? 
because that the worshippers, once purged, should have liad no 
more conscience of sins" — no need of any thing else to wash 
away the stains of guilt and sin. That one sacrifice, there- 
fore, which did away the typical sacrifices of the Jewish 



FOR NOT BEING A ROMAN CATHOLIC. 5 

law, renders every other sacrifice, or the repetition of the same, 
were it possible, both unnecessary and improper. Moreover, 
secondly, there is in this very chapter distinct mention made 
of its reference to Gospel dispensation, according to the 
prophecy of Jeremiah, 31 : 33, here quoted by the apostle: 

Hebrews 10 : 16-18. " This is Heb. 10 : 16-18. " And this is 

the covenant that I will make the covenant which I will make 

with them after those days," [that with them after those days, [the 

is, in the times of the Messiah,] days of the Messiah,] saith the 

" saith the Lord : I will put my Lord. I will give my laws to 

laws into their hearts, and in their their hearts, and on their minds 

minds v/ill I write them ; and their will I write them, and their sins 

sins and iniquities will I remember and iniquities will I remember no 

no more. Now, where remission more. Now, where there is a re- 

of these is, there is no more offer- mission of these, there is no more 

ing for sin." an oblation for sin:' 

From this, then, it is plain that the apostle is, in these 
chapters, speaking of what should be in the times of the 
New, no less than of what was under the Old Testament ; 
and, therefore, after the one sacrifice upon the cross, by 
which remission of sin is obtained, there is under the Gos- 
pel, as well as under the law, no more offering for sin. Let 
us remember, also, that this was written, not for the Hebrews 
only, but for all Christians ; as the same apostle declares, 

2 Tim. 3 : 16. " All Scripture 2 Tim. 3 : 16. " All Scripture 

is given by inspiration of God, inspired of God, is profitable to 

and is profitable for doctrine, for teach, to reprove, to correct, to 

reproof, for correction, for in- instruct in justice ;" 
struction in righteousness ;" 

being intended for the edification of God's people in all 
times, and under all circumstances. 

II. WORSHIP OF IMAGES. 

Because the Church of Rome teaches (Council of Trent, 
Sess. 25, de invocatione, etc., concerning the worship of 
saints, etc.) that " images of Christ and of the Virgin Mother 

of God, and of the other saints, are to be had and retained, 
VOL u. 26 



6 



TWENTY-TWO PLAIN REASONS 



especially in churches, and due honor and worship to be 
paid to them;" directly contrary to God's positive com- 
mandment. 



Exod. 20 : 4, 5. " Thou shalt 
not make to thyself a graven thmg, 
nor the likeness of any thing that 
is in heaven above, or in the earih 
beneath, nor of those things that 
are in the vi^aters under the earth ; 
thou shalt not adore" [irpooKwriacts, 
Sept., bow dovi^n before] " them, 
nor serve them," etc. ; 



Exod. 20 : 4, .5. " Thou shalt 
not make unto thee any graven 
image, or any likeness of any 
thing that is in heaven above, or 
that is in the earth beneath, or 
that is in the water under the 
earth : Thou shalt not bow down 
thyself to them, nor serve them ; 
for I the Lord thy God am a jeal- 
ous God ;" 

which forbids us not only to adore, or pay divine honor to, 
but to bow doion before, or pay any religious homage or wor- 
ship whatsoever to graven images of any thing, either in 
heaven, or on earth, or in the waters under the earth. And 
again, what can be more express than the prohibition in 

Lev. 26 : 1. " Ye shall make 
you no idols nor graven image, 
neither rear you up a standing 
image, neither shall ye set up any 
image of stone in your land, to 
bow down unto it ; for I am the 
Lord your God." 



So likewise it is said, 

Deut. 4: 15, 16. "Take ye 
therefore good heed unto your- 
selves, (for ye saw no manner of 
similitude on the day that the 
Lord spake unto you in Horeb 
out of the midst of the fire,) lest ye 
corrupt yourselves, and make you 
a graven image, the similitude of 



Lev. 26: 1. "I am the Lord 
your God, you shall not maJte to 
yourselves any idol or graven 
thing, neither shall you erect pil- 
lars nor set up a remarkable stone 
in your land to adore" [bow down 
to, or worship] " it ; for I am the 
Lord your God." 



Deut. 4: 15, 16. " Keep there- 
fore your souls carefully. You 
saw not any similitude in the day 
that the Lord God spoke to you 
in Horeb, from the midst of fire ; 
lest perhaps being deceived you 
might make you a graven simili- 
tude, or image of male or female," 
etc. 



any figure , male or female," etc 

And the caution is repeated a few verses after : 

Deut. 4 : 23, 24. " Take heed Deut. 4 : 23, 24. " Beware lest 
unto yourselves, lest ye forget the thou ever forget the covenant of 



FOR NOT BEli\G A ROMAN CATHOLIC. 7 

covenant of the Lord your God, the Lord thy God, which he hath 

which he made with you, and made with thee, and make to thy- 

make you a graven image, or the self a graven likeness of those 

likeness of any thing which the things which the Lord hath forhid 

Lord thy God hath forbidden thee, to be made. Because the Lord 

For the Lord thy God is a con- thy God is a consuming fire, a 

suming fire, even a jealous God." jealous God." 

Thus clear and explicit is Holy Scripture in forbidding any 
worship at all of images, or of God by images, and thus fear- 
fully opposed to Holy Scripture is the decree of the Council 
of Trent. 

III. WORSHIP OF SAINTS. 

Because the Church of Rome teaches (Council of Trent, 
Sess. 22, cap. 3, and Sess. 25, de invocatione, etc., con- 
cerning the worship of saints, etc.) that " it is good and 
useful to invoke the saints by supplication, that is, to pray 
to them, and implore their patronage, intercession, and me- 
diation with God for us by their prayers :" contrary to 1 Tim. 
2 : 5, which teaches us, that as there is but one God, so there 
is but one Mediator, or person who intervenes and intercedes 
between God and men, the man Christ Jesus. 

1 Tim. 2:5. " For there is one 1 Tim. 2:5. " For there is one 

God and one Mediator between God, and one Mediator of God 
God and men, the man Christ and men, the man Christ Jesus." 
Jesus." 

And contrary to Hcb. 7 : 25, whicli declares that the Lord 
Christ is able and willing to save all that come unto God by 
Him, of himsef alone, without any other help, through his 
own intercession for them : 

Heb. 7 : 24, 25. " But this Heb. 7 : 24, 25. " But this, 

man, because he continueth ever, for that he continueth for ever, hath 

hath an unchangeable priesthood ; an everlasting priesthood, where- 

wherefore he is able also to save by he is able also to save for ever 

them to the uttermost that come them that come to God by him; 

unto God by Him, seeing he ever always living to tnake intercession 

liveth to make intercession for for us." 
them." 



8 



TWENTY-TWO PLAIN REASONS 



Plainly contrary, also, to our Lord's own words : 



Matt. 4 : 10. " Thou shalt wor- 
ship the Lord thy God, and him 
only shalt thou serve." 



Matt. 4 : 10. " The Lord thy 
God shalt thou adore," [-npoaKv- 
vriacis, worship or bow down be- 
fore in religious reverence,] " and 
him only shalt thou serve." 



And the apostle John tells us, 

1 John, 2:1. "If any mansin, 1 John, 2:1. " If any man sin, 

we have an Advocate with the we have an Advocate with the 
Father, Jesus Christ the righteous." Father, Jesus Christ the just." 

Now, if He be himself our Advocate, he is so alone ; for he 
does not give his glory or share his office of Saviour with 
any other ; neither do we want, nor can we look for another, 
without being guilty of unbelief and distrust of Him. Ob- 
serve, also, that angels would permit no reverential worship 
or religious homage to be paid to them whatsoever, but 
peremptorily forbade it : 



Rev. 19 : 10. " And I fell at 
his feet to worship him. And he 
said unto me. See thou do it not : 
I am thy fellow-servant, and of thy 
brethren that have the testimony 
of Jesus : worship God : for the 
testimony of Jesus is the spirit of 
prophecy." 



And Rev. 22 : 8, 9. "I fell 
down to worship before the feet 
of the angel which showed me 
these things. Then saith he unto 
me, See thou do it not; for I am 
thy fellow-servant, and of thy 
brethren the prophets, and of them 
which keep the sayings of this 
book : worship God." 



Rev. 19:10. "And I fell down 
before his feet to adore" [wor- 
ship] " him. And he saith to me. 
See thou do it not : I am thy 
fellow-servant," [so are the saints, 
and therefore this reason equally 
applies to them,] " and of thy 
brethren who have the testimony 
of Jesus. Adore " [ worship ] 
" God." 

And Rev. 22 : 8, 9. " I fell down 
to adore " [worship] " before the 
feet of the angel who showed me 
these things, and he said to me. 
See thou do it not ; for I am thy 
fellow-servant, and of thy brethren 
the prophets, and of them that 
keep the words of the prophecy 
of this book. Adore" [worship] 
" God." 



FOR NOT BEING A ROMAN CATHOLIC. 9 

IV, SUPREMACY, 

Because the Church of Rome teaches (Council of Trent, 
the bull of Pope Pius, super forma sacramenti, etc., con- 
cerning the form of an oath, etc.) that "Peter was the 
prince or chief of the apostles, the supreme head of Christ's 
church upon earth, and the Vicar or representative of Jesus 
Christ, and that the Pope is, in all these thmgs, his succes- 
sor;" contrary to the plain words of Christ himself: 

Matt. 23:8. "Be not ye called Matt. 23 : 8. "But be not you 

Rabbi ;" [Master, that is, in a spir- called Rabbi ; for one is your Mas- 
itual sense ;] " for one is your Mas- ter, and all you are brethren." 
ter, even Christ; and all ye are 
brethren." j 

Also contrary to 

Mark 9 : 33-35. "And he came Mark 9 : 32-34. " And they 

to Capernaum: and being in the came toCapharnaum. And when 

house, he asked them. What was they were in the house, he asked 

it that ye disputed among your- them. What did you treat of in the 

selves by the way 1 But they held way ? But they held their peace ; 

their peace : for by the way they for in the way they had disputed 

had disputed among themselves among themselves which of them 

who should be the greatest. And should be the greatest. And sit- 

hesatdown, and called the twelve, ting down, he called the twelve, 

and saith unto them. If any man and saith to them. If any man 

desire to be first, the same shall be desire to be first, he shall be the 

last of all, and servant of all." last of all, and the servant of all." 

And equally in opposition to Matt. 18: 1-3; in which 
Scriptures our Saviour teaches his apostles that there should 
be no worldly preeminence at all among them — no difference 
of authority and rank, or superiority of one above another ; 
but, on the contrary, that the mo.st humble, and he that was 
least among them, whoever he teas, should be the greatest ; 
and he condemns even the very desire of it. Entirely at 
variance also with 

Mark 10 : 42-44. "But Jesus Mark 10 : 42-44. " But Jesus 

called them [the twelve apostles] calling them, said to them. You 
VOL. Jl. 26* 



10 



TWENTY-TWO PLAIN REASONS 



to him, and saith unto them. Ye 
know that they which are ac- 
counted to rule over the Gentiles, 
exercise lordship over them ; and 
their great ones exercise authority 
upon them. But so shall it not be 
among you : but whosoever wilL 
be great among you, shall be your 
minister ; and whosoever of you 
will be the chiefest, shall he ser- 
vant of all ;" 

and not their supreme head 
Trent declares. 



know that they who seem to rule 
over the Gentiles, lord it over 
them, and their princes have power 
over them : but it is not so among 
you ; but whosoever will be greater, 
shall be your minister ; and who- 
soever will be first among you, 
shall be the servant of all ;" 



or prince, as the Council of 



V. PRIESTS PRAYERS. 

Because the Church of Rome teaches her poor ignorant 

people, at the mere discretion of the priest, to say over so 

many aves and paters as he thinks fit to appoint, by way of 

praying, and as a satisfaction for sins they have committed ; 

evidently contrary to our blessed Lord's command. 

Matt. 6:7." But when ye pray. Matt. 6:7. " And when you 

use not vain repetitions, as the are praying, speak not much," [^i?? 

heathen do ; for they think that (iarTo\oyrinriTt, literally, speak not 

they shall be heard for their much as a stutterer, who says his words 

speaking." over and over,] " as the heathens." 

Which forbids the repetition of prayers without a distinct 
meaning, called here ram repeliiions, such as a bead-roll 
of aves and paters certainly are, being done neither with 
the spirit nor with the understanding, according to what St. 
Paul directs, 

1 Cor. 14 : 14, 15. " If I pray in 1 Cor. 14 : 14, 15. " For if I 

an nnknown tongue, my spirit pray in a tongue," [that I do not 

prayeth, but my understanding is understand,] " ?ny spirit prayeth, 

unfruitful. What is it then? I hut 7ny understanding is without 

will pray with the spirit, and I fruit. What is it then? I will 

will pray with the understanding pray with the spirit, 1 will pray 

also." also with Ihi' understanding ." 

Surely, then, they who say just the very snme words over 



FOR NOT BEING A ROMAN CATHOLIC. ] J 

and over and over again, and that in a language unknown 
to thcni, do neither pray with the spirit nor with the under- 
standing ; but, lilve the heathens, " think that they shall he 
heard for their much speaking^' 

VI. PRAYER IN AN UNKNOWN TONGUE. 

Because the Church of Rome has the greater part of her 
public service and prayers said in a tongue which her peo- 
ple do not understand ; contrary to St. Paul's direction, 
1 Cor. 14 : 1-19 ; and especially to verse 9. 

1 Cor. 14 : 9. " Except ye ut- 1 Cor. 14 : 9. " So likewise you, 

ter by the tongue words easy to be except you utter by the tongue 

understood, how shall it be known plain speech, how shall it be known 

what is spoken 1 for ye shall speak what is spoken ? For you shall be 

into the air." speaking into the air." 

And to verses 16, 17. "Else, And to verses 16, 17. " Else if 

when thou shalt bless with the thou shalt bless with the spirit, 

spirit, how shall he that occupielh how shall he that holdeth the place 

the room of the unlearned say of the unlearned say Amen to thy 

Amen at thy giving of thanks, blessing? because he knoweth not 

seeing he understandeth not lohat ivhat thou sayest. For thou in- 

thou sayest 7" deed givest thanks well, but the 

other is not edified." 

And also to verse 19. " Yet in And also to verse 19. " But in 

the church I had rather speak _^(5e the church I had rather speak ^re 

words with my understanding, words with my understanding, 

that by my voice I might teach that I may instruct others also, 

others also, than ten thousand than ten thousand words in a 

words in an unknown tongue." tongue." 

How sadly applicable is all this to a country like Ireland, 
where the priest speaks almost entirely in Latin, and the 
greater part of the people are not able so much as even to 
read the meaning of what he says, and where many do not 
understand him even when he speaks in English f 

VII. FREE JUSTIFICATION. 

Bccau.so the Church of Rome loaches, (Council of Trent, 
Sess. 6, can. 30, and Sess. 22, cap. 2,) " that believers in 



12 



TWENTY-TWO PLAIN REASONS 



Christ are not fully justified, that is, freed from the guilt of 
their sins, by faith in his atonement ; but need, some of them, 
at least, to pass tlirough purgatory, to be fully cleansed from 
sin ;" directly contrary to God's word : 



1 John, 1:7. " The blood of 
Jesus Christ his Son cleanse th us 
from all sin." 

Acts 13: 39. "And by him 
(Christ Jesus) all that believe are'' 
[not shall 6e] "justified from all 
things, from which ye could not 
be justified by the law of Moses." 

Also contrary to Jer. 31 : 34 
Rom. 4:5; and to 

Rom. 3 : 28. " Therefore we 
conclude that a man is justified 
hy faith, tcithout the deeds of the 
law." 

Rom. 5:1. " Therefore, being 
justified by faith, we have peace 
with God." 

Isaiah 43 : 25. " I, even I, am 
he that blotteth out thy transgres- 
sions for mine own sake, and will 
not remember thy sins." 

Jer. 23 : 6. " And this is his 
name whereby he (Messiah) shall 
be called, the Lord our righteous- 
ness," 



1 John, 1:7. " And the blood 
of Jesus Christ his Son cleanseth' 
us from all sin." 

Acts 13 : 39. "In Him every 
one that believeth is justified." 



Mic. 7: 19; Col. 2: 13; 



Rom. 3 : 28. " For we ac- 
count a man to be justified by 
faith, without the works of the 
law." 

Rom. 5: 1. "Being just if ed 
therefore by faith, let us have 
peace loith God." 

Isaiah 43 : 25. " I am, I am 
He that blot out thy iniquities for 
my own sake, and I will not re- 
member thy sins." 

Jer. 23 : 6. " And this is the 
name that they shall call Him, 
the Lord our Just One." 



VIII. MERIT OF WORKS. 

Because the Church of Rome teaches, (Council of Trent, 
Sess. 6, can. 32,) " that the good works of a justified person 
do truly merit an increase of grace and eternal life /" con- 
trary to our Lord's own words, addressed to his apostles : 

Luke 17: 10. "So likewise Luke 17: 10. "So you also, 

ye, when ye shall have done all when you shall have done all the 
those things which are command- things that are commanded you. 



FOR NOT BEING A ROMAN CATHOLIC. 



13 



ed you, say. We are unprofitable say. We are unprofitable servants ; 
servants ; we have done that which we have done that which we 
was our duty to do." ought to do." 

Now these confessedly were justified perso7is ; yet our Lord 
and Saviour tells them expressly, that as all they could do 
fell ^ort of their duty, there could not passibly be any merit 
in their works. Contrary also to 



Job 22 : 3. " Is it any pleasure 
to the Ahnighty that thou art right- 
eous? or is it gain to him that 
thou makest thy ways perfect ?" 

Job 35 : 7. " If thou be right- 
eous, what givest thou him, or what 
receiveth he of thine hand ?" 

Isaiah 64 : 6. " All our right- 
eousnesses" [that is, works of obe- 
dience] " are as filthy rags." 

Nor is it less opposed to 

Eph. 2 : 8, 9. " By grace " [that 
is, by free, unmerited favor] "are 
ye saved, through faith, and that 
not of yourselves ; it is the gift of 
God : not of works, lest any man 
should boast." 



Job 22 : 3. " What doth it 
profit God if thou be just ; or what 
dost thou give him if thy way be 
unspotted V 

Job 35 : 7. " And if thou do 
justly, what shalt thou give him, 
or what shall he receive of thy 
hand I" 

Isaiah 64 : 6. " All our justices 
are as an unclean rag." 



Eph. 2:8, 9. " For by grace 
you are saved through faith, and 
that not of yourselves ; for it is the 
gift of God ; not of works, that no 
man may glory." 



IX, UNWRITTEN TRADITION. 

Because the Church of Rome teaches (Council of Trent, 
Sess. 4, decretum de canonicis Scripturis, decree concern- 
ing the canonical Scriptures) that "unwritten traditions per- 
taining to faith as well as to manners or morals, [mores,] are 
to be received with equal affection of piety and reverence as 
the books of the Old and New Testament;" contrary to the 
command of God, 

Deut. 4:2. " Ye shall not add Deut. 4:2. " You shall not 

unto the word which I command add to the word that I speak to 

you, neither shall ye diminish yon, neither shall you take away 

aught from it." from it." 



14 TWENTY TWO PLAIN REASONS 

Prov. 30 : 6. " Add thou not Prov. 30 : 6. " Add not any 

unto his words, lest he reprove thing to his words, lest thou be 
thee, and thou he found a liar." reproved and found a liar." 

Also to Matt. 15 : 3, and to 

Rev. 22 : 18. " For I testify Rev. 22 : 18. " For I testify 

unto every man that heareth the to every one that hearetk the 

words of the prophecy of tJiis vi^ords of the prophecy of this 

book; if any man shall add unto book; if any man shall add to 

these things, God shall add unto these things, God shall add unto 

him the plagues that are written him the plagues written in this 

in this book." book." 

This they do, moreover, without being able to trace up one 
single tradition, not written in Scripture or warranted by it, 
to the mouth either of Christ or his apostles. Besides, the 
written word is the only standard of truth which divine au- 
thority admits ; for what saith the Scriptures ? 

Isa. 8 : 20. " To the law and Isa. 8 : 20. " To the law rather, 

to the testimony , if they speak not and to the testimony, and if they 
according to this word, it is be- speak not according to this word, 
cause there is no light in them." they shall not have the morning 

light." 

And so likewise the Lord Jesus refers to the loritten word as 

the standard of divine truth, 

Luke 16:29. "They have Luke 16: 29. "And Abraham 

Moses and the prophets ;" [that said to him, they have Moses and 

is, not themselves, but their writ- the prophets, let them hear them." 
ings ;] " let them hear them." 

Now, we have not only Moses and the prophets, but also 
Jesus Christ and his apostles, in the written word : let us 
therefore hear them. 

X. JUSTIFICATION BY FAITH ONLY. 

Because the Church of Rome teaches, (Council of Trent, 
Sess. 6, can. 9 and 12,) that " trust in the divine mercy re- 
mitting sins for the sake of Christ, is not justifying faith and 
that alone by which we are justified before God ;" contrary 
to 



FOR NOT BEING A ROMAN CATHOLIC. I5 

Rom. 3 : 24. " Being justified Rom. 3 : 24. " Being justified 
freely by his grace, through the freely by his grace, through the 
redemption that is in Christ Je- redemption that is in Christ Je- 
sus ;" connected with bus." 

Verse 28. " Therefore we con- Rom. 3 : 28. " For we account 

cUide that a man is justified by a man to he iusuded by faith with- 

faith without the deeds of the out the works of the law;" [that 

law ;" [that is, by faith alone.] is, by faith alone] 
Contrary also to 

Rom. 4:5. " But to him that Rom. 4:5. " But to him that 

worketh not, but believeth on him worketh not, yet beUeveth in him 

that j ustifieth the ungodly," [that that justifieth the ungodly, his 

is, chap. 3 : 26, trusts in the mercy faith is reputed to justice." 
of God through Christ,] " his faith 
is counted for righteousness." 
Equally contrary also to 

Genesis 15:6. 'Abraham " be- Genesis 15:6. Abraham " be- 
lieved in the Lord, and he counted lieved God, and it was reputed to 
it to him for righteousness." him unto justice." 

From all which Scriptures it is perfectly plain that sinful, 
fallen man, is justified before God by faith, that is, trust in 
his mercy through Christ, and by that alone, which this 
canon denies. It is not the import of these Scriptures, that 
true faith is without works, but that it is faith only, or alone, 
that justifies. Faith, indeed, cannot be true faith without 
works ; for, says the apostle. Gal. 5 : 6, " faith worketh by 
love." 

XI. COMMUNION IN BOTH KINDS. 

Because the Church of Rome (Council of Trent, Sess. 
21, can. 1, concerning the communion) " pronounces any 
one accursed who says that, by the command of God, or 
necessity of salvation, all and each of the faithful in Christ 
ought to receive the sacrament of the Eucharist in both 
kinds ;" whereas our Lord Jesus Christ him.self says di- 
rectly the contrary, Luke 22 : 19, 20 ; also. 

Matt. 26 : 26-29. " And as Matt. 26 : 26-29. " And whilst 

they were eating, Jesus took they were at supper, .Tesus took 



16 



TWENTY-TWO PLAIN REASONS 



bread, and blessed it, and brake 
it, and gave it to the disciples, and 
said. Take, eat ; this is my body. 
And he took the cup, and gave 
thanks, and gave it to them, say- 
ing. Drink ye all of it ; for this is 
my blood of the New Testament, 
which is shed for many for the re- 
mission of sins. But I say mito 
you, I will not drink henceforth 
of this fruit of the vine, until that 
day when I drink it new with you 
in my Father's kingdom." 

Mark 14 : 22, 23. " And as 
they did eat, Jesus took bread, 
and blessed, and brake it, and 
gave to them, and said. Take, 
eat ; this is my body. And he 
took the cup, and when he had 
given thanks, he gave it to them, 
and they all drank of it." 



bread, and blessed, and broke, and 
gave to his disciples, and said, 
Take ye and eat ; this is my body. 
And taking the chalice, he gave 
thanks, and gave to them, saying. 
Drink ye all of this; for this is 
my blood of the New Testament, 
which shall be shed for many for 
the remission of sins. And I say 
to you, I will not drink from 
henceforth of this fruit of the vine, 
until that day when I shall drink 
it new with you in the kingdom 
of my Father." 

Mark 14 : 22,23. " And whilst 
they were eating, Jesus took 
bread, and blessing, broke, and 
gave to them, and said. Take ye, 
this is my body. And having 
taken the chalice, giving thanks, 
he gave it to them, and they all 
drank of it." 



Hence it appears, then, that he instituted it in both kinds, 
and commanded all who partook of the one, to partake of the 
other, both being done together in remembrance of his body- 
broken, and his blood poured out, which neither could rep- 
resent separately ; and said of the wine in particular, Matt. 
26 : 27, " Drink ye all of this." By which it is plain, from 
the very express words of Holy Scripture, that there is no 
sacrament at all as ordained by Christ, unless it be cele- 
brated in both kinds ; which, therefore, by the command of 
God, and ybr the validity of the sacrament, is certainly to be 
done ; as the apostle directs, 



1 Cor. 11 : 28. " But let a man 
examine himself, and so let him 
eat of that bread, and drink of 
that cup." 



1 Cor. 11:28. " But let a man 
prove himself, and so let him eat 
of that bread, and drink of the 
chalice." 



Could any command be plainer ? In fact, we are not au- 
thorized to take the one without the other. 



FOR NOT BEING A ROMAN CATHOLIC. J 7 

XII. INTENTION. 

Because the Church of Rome teaches, (Council of Trent, 
Sess. 7, can. 11, concerning the sacraments,) "that in min- 
isters, while they celebrate and administer the sacraments, 
there is required an intention of doing at least ivhat the church 
does ;" that is, that the intention of the officiating priest is 
ahsoluiely necessary to the validity of a sacrament, of which 
not one word is to be found in Scripture, and which, if true, 
would entirely overthrow all certainty as to the validity of 
the administration of any sacrament of their church what- 
soever. In fact, if this canon be founded in truth, no one, 
minister or private person, in the Roman Catholic Church, 
can possibly, according to his own principles, be sure that 
he has been either baptized, ordained, or married ; or that 
he ever received any sacrament in reality at all ; and there- 
fore, that he is not committing downright idolatry every 
time he worships the host. What a state, then, must the 
Roman Catholic world be in, if this canon be true ! and if it 
he not true, what is the infallibility of the church worth ? 
and what will become of the boasted infallibility of councils, 
whose validity can alone depend on the validity of the ordi- 
nation of the ecclesiastics composing them ? 

XIII. INTALLIBILITY. 

Because the Church of Rome grounds a claim to infalli- 
bility and supreme authority on the testimony of Scripture, 
while, at the same time, it asserts that the infallibility and 
authority of Scripture depends on the word of the church. 
Now, this is both irrational and untrue ; for, admitting even 
that they knew the existence of their church, independent 
of the Scriptures, yet — as they show by having recourse to 
them for tlieir proof — they acknowledge they cannot prove 
their churcli to he either infallible or suj)reme, hut from the 

Scriptures. Before, however, they can establish the infalli- 
VOL. II. 27 



18 TWENTY-TWO PLAIN REASONS 

bility of their church from the Bible, tliey must first estab- 
lish the infallibility of the Bible itself, that is, its authenticity 
and inspiration ; as otherwise its testimony is not of weight, 
and may be untrue. 

It is clear, therefore, that the alleged infallibility of their 
church, even on their own grounds, depends on the infalli- 
bility of the Holy Scriptures ; and thence it follows, that 
the Bible must first he admitted to he the infalUhle word of 
God, hefore their church's claim of infaUihility or supremacy 
can he at all allowed. Their church, then, can only depend 
on the Bible, and not the Bible on their church. We must 
have something certain and infallible to plant our first step 
upon ; and their only way of proving the infallibility of their 
church, is hy appealing to Scripture. Their church's infal 
libility, therefore, even were it true, can never be proved 
jintil that of the Bihle is first admitted. 

Christ having established a church on earth, is no proof 
that that church is infallible ; its existence does not imply 
its infallibility — nor are the alleged marks of the true 
church taken from the Nicene creed in proof of it, of any 
weight or value, except so far as they agree ivifh the acknow- 
ledged word of God ; for the creed itself is a mere human, 
uninspired composition. The Bible, therefore, and the 
Bible alone, both proves the true church and shows its privi- 
leges ; and therefore the Roman Catholic Church cannot 
give to the Bihle what she herself claims to receive from the 
Bihle — infaUihility ! 

XIV. CONSENT OF THE FATHERS. 

Because the Church of Rome (Council of Trent, Sess. 
4, Decretum de canonicis Scripturis, Decree concerning the 
canonical Scriptures) " forbids that any should dare to in- 
terpret Holy Scripture contrary to the sense, in which she 
herself holds, or contrary to the unanimous consent of the 



FOR NOT BEING A ROMAN CATHOLIC. jg 

Fathers;" altliough she has never yet given an authorized 
interpretation or exposition of Scripture in the sense which 
she holds ; and ahhough the Fathers, so far from being 
unanimous on such points, agree together scarcely on one 
point of doctrine not absolutely determined in Scripture. 

XV". APOCRYPHA. 

Because the Church of Rome (Council of Trent, Sess. 
4, Decretum de canonicis Scripturis, Decree concerning the 
canonical Scriptures) teaches, " that every one is accursed 
who does not receive the apocryphal books, Judith, Tobit, 
Wisdom, 1st and 2d Maccabees, etc., in all their farts, as 
sacred and canonical Scriptures;" although they never ex- 
isted in the Hebrew language ; are now, and ever have 
been, utterly rejected by the Jews, to whom, Rom. 3 : 2, 
" were committed the oracles of God " in the Old Testament, 
of which these are said to he a part ; although they were 
never quoted or acknowledged by our Lord and his apostles ; 
although they contain manifest contradictions and historical 
falsehoods: compare 1 Mac. 6 : 4-16, with 2 Mac. 1 : 13- 
16, and 9 : 28 ; Bar. 1 : 2, with Jeremiah the prophet, 43 : 
6, 7 ; 2 Mac. 14 : 41-46, with Tob. 6 : 6, 8, 16, 17, etc. ; 
although they were rejected by St. Jerome himself, the 
translator of the Vulgate, and declared by him not to he 
canonical. Besides all which, they were disowned by St. 
Athanasius, who draws a line of distinction between these 
very identical books, and those Vhich he delivers as divinely 
inspired ; and, finally, they were rejected by the Council 
of Laodicea in the fourth century, which gives a cata- 
logue of the inspired books appointed to be read publicly, 
exactly agreeing with St. Jerome and tlie present Protestant 
canon of Scripture, excepting the book of the Apocalypse, 
which was not usually read in public, on account of its 
obscurity. 



20 TWENTY-TWO PLAIN REASONS 

XVI. FORBIDDING THE SCRIPTURES. 

Because the Church of Rome (in the fourth Rule of the 
Congregation of the Index,* appointed by the Council of 
Trent to decide as to prohibited books) pronounces against 
the indiscriminate reading of the Holy Scriptures, and on 
this all-important subject declares as follows : " Seeing it 
is manifest by experience, that if the Holy Scriptures be 
permitted to be read everywhere indiscriminately (' sine 
discrimine') in the vulgar tongue, more harm than good 
roould result thence, through the rashness of men ; let it 
therefore be at the pleasure of the bishop or inquisitor, with 
the advice of the parish priest or confessor, to permit the 
reading of Bibles translated by Catholic authors, to those 
who, in their opinion, may I'eceive not harm, but an in- 
crease of faith and piety. This license let them have in 
writing. But whosoever shall pi'esume, without such li- 
cense, to read or possess them, he cannot receive forgiveness 
of his sins until such Bibles be returned to the ordinary." 
Does not the Church of Rome herein contradict God him- 
self, who tells us by his prophet David, 

Psalm 119: 130. "The en- Psalm 118 : 130. " The decla- 

trance of thy words giveth light ; ration of thy words giveth light, 

it giveth understanding unto the and giveth understanding to little 

simple." ones." 
Again, also, we read, 

Prov. 30 : 5. " Every word of Prov. 30 : 5. " Every word of 

God is pure." God is fire-tried ;" [that is, most 

pure.] 

And Psalm 19 : 8. " The com- And Psalm 18 : 8. " The law 

mandment of the Lord is pure, of the Lord is unspotted, convert- 
enlightening the eyes." ing souls^^' 

* The " Congregation of the Index " was a Committee of the 
Council. Its regulations are in force. The present Pope, (1828,) 
in his last bull to the Roman Catholics of Ireland, urges the en- 
forcement of these regulations, and the prelates liave acted upon 
it in their pastoral. 



FOR NOT BEING A ROMAN CATHOLIC. 21 

So also the apostle Paul tells us, that the Holy Scriptures 
are to make us wise unto salvation : 

2 Tim. 3: 15. "And that 2 Tim. 3 : 15. "And because 

from a child thou hast known the from thy infancy thou hast known 

Holy Scriptures, which are able the Holy Scriptures, which can 

to make thee wise unto salvation, instruct thee to salvation, throng 

through faith which is in Christ the faith which is in Christ Jesus." 
Jesus." 

The Council of Trent thus forhids the indiscriminate read- 
ing of the Holy Scriptures ; whereas, God directly com- 
mands the mdiscritninate reading of his word, Isaiah 34 : 16, 
addressed, as appears from verse l,to all nations and people 
of the earth : 

Isaiah 34: 1. "Come near, Isaiah 34 : 1. Come near, ye 

ye nations, to hear ; and hearken, Gentiles, and hear ; and hearken, 

ye people : let the earth hear, and ye people : let the earth hear, and 

all that is therein ; the world, and all that is therein ; the world, and 

all things that come forth of it." every thing that comethforthof it." 

And then follows, verse 16, And then follows, verse 16, 

" Seek ye out of the book of the " Search ye diligently in the hook 

Lord, and read." of the Lord, and read." 

And so also our Lord Jesus Christ commands, 

John 5: 39. "Search the John 5: 39. "Search the 

Scriptures; for in them ye think Scriptures; for you think in them 
ye have eternal life : and they are to have life everlasting : and the 
they which testify of me." same are they that give testimony 

of me." 

Here, then, are two conflicting commands — which are we 
to obey ? God, or the Church of Rome 1 Christ, or the 
Pope ? St. Peter tells us very plainly. 

Acts 4: 19. " Whether it be Acts 4: 19. " If it be just 

right in the sight of God to heark- in the sight of God to hear you 

en unto you more thawunto God, rather than God, judge ye." 
judge ye." 

XVIT. THE SEVEN SACRAMENTS. 

Because the Church of Rome (Council of Trent, Sess. 
7, can. 1, de sacramentis in genere, concerning the sacra- 
voL. 11. 27* 



22 TWENTY-TWO PLAIN REASONS 

ments in kind) pronounces any one accursed who says that 
there are fewer than seven sacraments, or who says that 
they were not all instituted or appointed by Christ our Lord 
himself, " or that any one of the seven is not a sacrament ;" 
whereas it is perfectly evident from Scripture itself, that 
only two sacraments, viz., baptism and the eucharist, were 
ever appointed by Christ, or so much as even spoken of by 
him as heing sacraments. And moreover, that in the other 
five here mentioned, viz., confirmation, penance, extreme 
unction, orders, and matrimony, there is nothing whatsoever 
of either the nature, use, or design of a sacrament, which is 
an appointed outward sign of an inivard grace.* 

XVIII. MARRIAGE. 

Because the Church of Rome teaches (Council of Trent, 
Sess. 24, can. 9) that the "clergy may not marry;" con- 
trary to 

Heb. 13 : 4. " Marriage is Heb. 13 : 4. " Marriage is 

honorable in all, and the bed un- honorable in all, and the bed unde- 

defiled." filed." 

1 Cor. 7:2. " Nevertheless, to 1 Cor. 7:2. " But for fear of 

avoid fornication, let every man fornication, let every man have his 

have his ovi'n wife, and let every own wife, and let every woman 

woman have her own husband." have her own husband." 

These precepts are spoken universally ; and no exception 
is made of the clergy, or ministers of the Gospel ; nor can 
any one show that God has excepted priests or monks. In- 
stead of this, St. Paul says, " A bishop must be blameless, 
the husband of one wife," 1 Tim. 3:2; Titus, 1:6; and 
in his prediction of the great apostasy from the pure faith 

* A sacrament may, in the words of the Catechism of the 
Chm-ch of Scotland, be stated to be " an holy ordinance instituted 
by Christ, wherein, by sensible signs, Christ, and the benefits of the 
new covenant, are represented, sealed, and applied to believers." 



FOR NOT BEING A ROMAN CATHOLIC. 23 

of the Gospel, he enumerates the ^^ forbidding to marry" as 
one of the criteria of which the Holy Spirit speaks ex- 
pressly. 1 Tim. 4:3. 

XIX. THE NECESSITY OF SACRAMENTS. 

Because the Church of Rome (Council of Trent, Sess. 
7, can. 4 and 8, de sacramentis in genere, concerning the 
sacraments in kind) declares that " the sacraments are ne- 
cessary to salvation, and that without them, or by desire of 
them, (when they are not to be had,) through faith alone, men 
cannot obtain from God the grace of justification, although all 
of them are not necessary for every one;" and also, "that 
by the opus opcratum, that is, the administration of the mere 
external rite, grace is conferred:" contrary, in the first in- 
stance, to 

John 3:36. "He that he- .Tohn 3 : 36. " He that believ- 

lieveth on the Son, hath ever- eth in the Son, hath life everlast- 

lasting life." ing." 

And to Acts 16 : 31. "Believe And to Acts 16: 31. "Be- 
on the Lord Jesus Christ, and thou lieve in the Lord Jesus, and thou 
shall he saved." shall be saved." 

Both which Scriptures expressly declare, that wnosoever 
believeth on the Lord Jesus Christ shall be saved, without 
any mention of the sacraments whatsoever. Contrary also, 
in the second instance, to 

1 Pet. 3:21. " The like figure 1 Pet. 3: 21. "Whereunto 

whereunto, even baptism, doth baptism, being of the like form, 

now save us ; not the putting now saves you also ; not the put- 

away of the filth of the flesh" ting away of the filth of the flesh, 

[that is, the washing by water,] but the examination of a good 

" but the answer of a good con- conscience towards God." 
science towards God." 

Whence we learn most clearly, that it is not the outward 
form, but the spiritual grace and inward influence which is 
signified, and only represented by the external ordinance, 
that saves us. 



24 TWENTY-TWO PLAIN REASONS 

XX. AURICULAR CONFESSION. 

Because the Church of Rome (Council of Trent, Sess. 
14, can. 4 and 6, de penitentia, concerning repentance) 
declares, " that sacramental confession of sins is necessary 
to salvation hy divine right, and that he is accursed who 
says that confession to a priest alone, in secret, is a human 
invention." Whereas it is evident that, according to Scrip, 
ture, it is to God, and not to any man, or class of men, that 
we must confess our sins in order to ohtain forgiveness . 

Psalm 32:5. "I acknow- Psalm 31: 5, 6. " I have ac- 

ledged my sin unto thee, and mine knowledged my sin to Thee, and 

iniquity have I not hid ; I said, I my injustice I have not concealed ; 

will confess my transgressions un- I said, I vidll confess against myself 

to the Lord, and thou forgavest my injustice to the io;-(?, and thou 

the iniquity of iny sin." hast forgiven the wickedness of 

my sin." 

Also Psalm 51 : 4. " Against Also Psalm 50 : 6. " To thee 

thee, thee only, have I sinned, and only have I sinned, and have done 

done evil in thy sight." evil before thee." 

And moreover, neither our Saviour nor his apostles have 
left us any direction to confess to a priest ; a practice which 
has an awful tendency to mislead men into a false security; 
but, on the contrary, the expression is, 

James 5: 16. "Confess your James 5: 16. " Confess, there- 
faults one to another, and pray fore, your sins, one to another, and 
one for another, that ye may be pray one for another, that you may 
healed." be saved." 

[Enjoining on all Christians the duty of a mutual acknow- 
ledgment of their faults, and mutual prayer; where shall 
we find auricular confession in this ?] So that, by this 
passage, the priest is bound to confess his sins to the people, 
just as much as the people to the priest ; and indeed he 
might do so with equal benefit; for even the Jews who 
rejected Christ, could say, 

Mark 2:7. " Wlio can for- Mark 2:7. " Who can for- 

give sins, but God only V give sins, but God only ?" 



FOR NOT BEING A ROMAN CATHOLIC. 25 

XXI. TRANSUBSTANTIATION. 

Because the Church of Rome teaches, (Council of Trent, 
Sess. 13, can. 1 and 2, etc., de eucharistia, concernuig the 
Eucharist,) " that in the sacrament of the eucharist is con- 
tained, really and substaniially, the body and blood, together 
with the soul and divinity of our Lord Jesus Christ ; there 
being a conversion of the whole substance of the bread into 
his body, and of the whole substance of the wine into his 
blood ;" which contains a direct contradiction of God's holy 
word : 

Psahn 16 : 10, 11. " Thou wilt Psahn 15 : 10. " Because thou 

not leave my soul in hell ; neither wilt not leave my soul in hell, 

wilt thou suffer thy Holy One to nor wilt thou give thy Holy One 

see corruption ;" to see corruption ;" 

a circumstance which takes place every day, if this canon 
be true, notwithstanding the ingenious fancies of Roman 
Catholic divines to evade it. It is, moreover, a most un- 
natural, forced, and unnecessary meaning put upon a plain 
and very common expression in Scripture, this is, for this 
signifies: see Gen. 41 : 26, 27 ; Matt. 13: 37, 39 ; 1 Cor. 
10:4; Gal. 4 : 24 ; Rev. 1 : 20, etc. 

It is also a remarkable fact, that in the language spoken 
by our blessed Lord, the Syro-chaldaic, there is no verb of 
the meaning of " signifes /' so that the different apostles 
seem to have given a literal translation of what he spoke, in- 
tending the words to bear the same meaning in lohich he used 
them. It may indeed be said, that the interpretation of the 
Church of Rome here, is according to the letter. I am very 
sure, however, it is not according to the spirit. Now let us 
remember what is written : 

2 Cor. 3:6." The letter kill- 2 Cor. 3:6. " For the letter 

eth, but the spirit giveth life."- killeth, but the spirit giveth life." 

This, moreover, in the most glaring manner contradicts 
the 2d Council of Nice, the 7th General Council, according 



26 TWENTiT-TWO PLAIN REASONS 

to the Roman Catholic Cliurch, which " anathematizes any 
who say that Christ is not circumscribed as to his humanity," 
that is, limited as to his human nature ; and asserts, " that 
he is present on earth, not sensibly, hut only in his divinity," 
that is, as Protestants believe, in a spiritual manner. And 
does He not say the same himself? 

John 17: 11. "And now I John 17: 11. "And now / 

am no more in the world," [that is, am not in the world, and these are 
as to his bodily or substantial pres- in the world, and I come to thee." 
ence,] but these are in the world, 
and I come to thee." 

That is, since (chap. 14 : 23) he is ever present on earth by 
his Spirit, that his body is not now on earth, but in heaven. 

XXII. ATTRITION. 

Because the Church of Rome teaches, (Council of Trent, 
Sess. 14, de penitentia, concerning repentance, can. 4, con- 
cerning contrition,) that the imperfect contrition called at- 
trition, arising commonly from a mere sense of the turpitude 
of sin, and fear of hell and its pains, (if its subject disavows 
the intention of sinning in hope of pardon,) although it can- 
not of itself, loithout the sacrament of penance, conduct the 
sinner to justification, yet it disposes him to seek the grace 
of God in penance. Whereas St. Paul tells us, that the 
efficacy of a sacrament is in the heart and in the spirit, not 
in the form or letter. 

Rom. 2 : 28, 29. " For he is " Rom. 2 : 28, 29. " For it is 

not a Jew, which is one outward- not he is a Jew, that is so out- 
ly ; neither is that circumcision, wardly ; nor is that circumcision, 
which is outward in the flesh : but which is outward in the flesh : but 
he is a Jew" [and so likewise he he is a Jew that is one inwardly ; 
is a Christian] " which is one in- and the circumcision is that of the 
wardly ; and circumcision is that heart, in the spirit, not in the let- 
of the heart, in the spirit, and not ter ; whose praise is not of men, 
in the letter ." but of God." And again, in 

2 Cor. 7 : 10. " Godly sorrow 2 Cor. 7 : 10. " For the sorrow 

worketh repentance to salvation that is according to God, worketh 



FOR NOT BEING A ROJIAN CATHOLIC. 27 

not to be repented of; but the sor- penance" [repentance] " steadfast 
row of the world worketh death ;" unto salvation ; but the sorrow of 

the world worketh death ;" 

by which he plainly teaches us, that it is godly sorrow, sor- 
row arising from true repentance and a change of heart, and 
that only, that worketh repentance unto salvation : whereas, 
on tlie other hand, he as plainly asserts that the sorrow of 
the world worketh death. Now, of this latter description 
exactly is "attrition;" a sorrow for sin, not accompanied 
by true faith and a hope of pardon ; and, therefore, to say 
that a sinner can be justified before a holy and heart-search- 
ing God by attrition, along with the outward administration 
of the sacrament of penance, is plainly contrary to the above 
words of St. Paul, as well as to the fearful words of our 
Lord and Saviour himself, 

Mark 16 : 16. " He that he- Mark 16 : 16. " He that he- 

lieveth not, shall he damned ;" lieveth not, shall be condemned ;" 

because the apo.stle informs us, 

Heb. 11:6. " Without faith Heb. 11: 6. " But without faith 

it is itnpossihle to please God." it is impossible to please God." 

Now, without being really contrite, a man can have neither 
true repentance, faith, nor love, and therefore cannot be in 
a state of justification, as this Council asserts. 

These, then, are some of the principal reasons why I 
am, and must ever be, a Protestant. As such, indeed, my 
objections to the creed of the Church of Rome are built, 
not upon the authority of the Douay Bible, which contains, 
I hesitate not to say, many false, most erroneous, and mis- 
leading tran.slations of different important passages of the 
word of the living God; but upon the authority of the 
English authorized version of the Bible ; the original He- 
brew and the Greek translation of the Old Testament, called 
the Septuagint, so often quoted by our Lord and his apostles ; 



28 TWENTY-TWO PLAIN REASONS, ETC. 

and the Greek original of the New Testament : on these I 
build my faith, and from these I take my decided objections 
to that of the Church of Rome. 

I wished, however, to go farther than this, and show 
why I am, and I conceive all others ought to be, Protestants, 
even upon the grounds of Roman Catholics themselves. I 
have therefore given the several passages quoted both from 
the authorized version and as they are found in the Douay 
Bible also, in order to prove from the acknowledged Scrip- 
tures and authorized books of the Church of Rome herself, 
that there is neither Scriptural truth nor consistency in her 
peculiar doctrines. As, therefore, Roman Catholics admit 
the divine authority of the Holy Scriptures, which their 
church claims a right, indeed, to interpret, but surely not to 
contradict, they are in conscience bound seriously and 
candidly to consider what I have now set before them, and 
to which I entreat their earnest attention, viz., the manifest 
opposition that exists between the canons and decrees of the 
Council of Trent and the word of the living God, not only 
as contained in the Protestant version of the Scriptures, but 
as contained in their own acknowledged version of them, 
the Douay Bible, This I have clearly proved ; and I say, 
therefore, that one or the other must be false ; for truth 
cannot contradict itself. Now, they allow that the Bible is 
true ; and from hence it follows, that the canons and decrees 
of the Council of Trent, which contradict the Bible, are 
false. 



PUBLISHED BY THE AMERICAN TRACT SOCIETT. 



No. 63. 



THE 



COTTAGEE'S WIFE. 




THE poor," said our 
Loid, when questioned 
as to his div ine mission, 
"tlie Gospel IS preached." The 
" common people," too, we are 
told by one of the evangelists, 
heard our Saviour " gladly." 
St. Paul declares, that " not many wise men after the flesh, 
not many mighty, not many noble are called." And St. 
James asks, whether it is not notorious, that God hath chosen 
the ^^ poor of this world, rich in faith, and heirs of the king- 
dom wliich he hath promised to them that love him." The 
subsequent history of the church of Christ presents a similar 
vor,. II. 2«? 



2 THE COTTAGER S WIFE. 

testimony. To the poor the Gospel hath still been preached, 
and by them it has, in general, been most favorably received. 
Among this humble class, some of the most striking instances 
of the power and grace of Christ have been exhibited; and 
by them have the rich blessings of his Gospel been frequently 
most highly prized, and most purely enjoyed. 

In adding another proof of the truth of these remarks, 
from an example which lately fell under my own observation, 
my only motives are to display the glory of the Redeemer and 
the excellency of the Gospel ; and to draw from a simple state- 
ment of facts, a few plain but important lessons of instruction 
and consolation, for the benefit of my Christian brethren. 

I was lately called to undertake the pastoral care of a 
small parish, in one of the inland counties. My predecessor, 
now gone to give up his account to the great Shepherd and 
Bishop of souls, was a man of considerable talents and learn- 
ing ; of sincere piety, and most amiable manners. In his 
parish, his preaching and private exertions had produced a 
remarkable degree of regularity and decency of manners 
among the poor people, of whom it was almost exclusively 
composed. How far his labors were blessed in producing 
those genuine and unequivocal fruits of repentance and faith 
in the heart of any of his parishioners, which every zealous 
minister is anxious to perceive, I am as yet scarcely compe- 
tent to determine. Yet in the case of the person of whom I 
am now about to give you a short account, I found that he had 
been instrumental of much good, both by his sermons, his 
private instructions, and the books which he had given her. 

I had officiated but once in my parish, when I was told that 
there was a poor young woman, supposed to be in a decline, 
who wished to see me. I accordingly took an early opportu- 
nhy of calling on her. As I resided about two miles from the 
village, and could have, as yet, but a slight acquaintance 
with the characters of its inhabitants, I was employed on my 
wav, in considorinor in what manner I might be likelv to ren- 



THK COTTAGER'S WIFE. 3 

der my visit most pi'ofitable to my poor patient. My clerical 
brethren, and indeed all those who have been in the habit of 
attending the sick-beds, whether of the rich or the poor, will 
readily enter into the anxiety and perplexity of my thoughts 
upon such a subject. They will not be surprised that my ex- 
pectations, as to the actual state of the sick person, were not 
very favorable ; and that I rather feared to find, what is so 
commonly met with on these occasions, either great insensi- 
bility and unconcern, or a false and ill-grounded satisfaction 
and confidence in the goodness and safety of her condition. It 
is a melancholy consideration, that there should in general be 
so much ground for such apprehensions ; and while it shows 
the vast importance of a parochial ministry, it may serve to 
quicken those who are engaged in it, to the diligent use of 
every means of awakening and instructing their flocks. 

Absorbed in this painful but profitable train of thought, I 
arrived at the village, and was soon directed, by my clerk's 
daughter, to one of the smallest cottages I had ever seen. On 
lifting the latch of this lowly dwelling, I was struck with the 
remarkable cleanliness and neatness of every part of it. The 
furniture, though of the humblest kind, was decent, and in the 
most perfect order, and various traces might be perceived of 
the industry and care of the mistress of this little abode, though 
she had now been confined for some weeks to her bed. The 
cottage consisted but of two small rooms, separated by a few 
stairs, or rather steps, which led from the one to the other. 
I was met at my entrance by a pleasing looking elderly 
woman, holding in her arms an infant a few months old. 

" 1 heard," said I, "that a young woman was ill here, 
and I have called to see her. Are you her mother ?" 

" I am her husband's mother, sir, and this is her little 
child. Poor, dear babe, he has never known the comfort of 
his mother, and I am very much afraid lie will soon lose her." 

" I am sorry," said I, " to hear she is so ill. Would she 
like to see me now, do you think ?" 



4 THE COTTAGER'3 WIFE. 

" O yes, sir, that I am sure she will." 

This answer was made in so unusual a tone of confi- 
dence and apparent welcome, that I could not help hailing 
it as a token for good. How often, alas, are ministers re- 
ceived with a degree of coldness and indifference, in their 
visits to the sick, which too plainly proves that these labors 
of love are but slightly valued, if at all desired. 

The reply was no sooner made, than I followed the good 
woman into the sick room. It was a little apartment formed 
out of the roof of the cottage, open to the stairs, and without 
any means of warming it by a fire. The walls were white- 
washed, and it had one very small casement, which its neat 
but afflicted tenant had adorned with a little muslin curtain. 
On a bedstead, just raised from the floor, and without any 
curtain to shelter her from the keen air of winter, lay the 
poor object of my visit, apparently far advanced in a con- 
sumption. " Alas," thought I, " this is but a comfortless ac- 
commodation for one in such a disorder! How many in the 
midst of health, would think themselves hardly used, to be 
obliged to content themselves with such an apartment ? Can 
I ever murmur at any circumstances in my own compara- 
tively favored lot ? Forbid it, Lord, and forgive the repin- 
ing thoughts which have sometimes found admission into my 
mind. O, make me thankful for my superior blessings ; and 
in whatsoever state I am, let me learn therewith to be content." 
These and similar thoughts passed rapidly through my mind 
as I approached the bedside of my poor parishioner. 

" M ," said her mother-in-law, "here is the minister 

come to see you." 

"I am very glad to see him," was the immediate answer, 
" and greatly obliged to him for coming so far in this cold 
weather." 

" How do you find yourself?" said I. 

" I am very ill, sir, and feel that I am getting weaker 
every day." 



THE COTTAGER'S WIFE. 5 

" How long have you been ill ?" 

" Three and twenty weeks, sir. I have never been well 
since the birth of my poor babe, and I begin to think that I 
shall never recover." 

I perceived at once, by the hectic flush upon her cheek, 
and by the difficulty with which she breathed, that her ap- 
prehensions were but too well founded, and therefore deter- 
mined to lose no time in examining the state of her mind as 
to religion. 

" Your illness," said J, " has indeed been very long, and 
seems now to be very serious ; but this is the Lord's doing ; 
it is He who has laid you on the bed of sickness ; and the 
length of your confinement has given you a very merciful 
oppoitunity of thinking upon religion, and the concerns of 
your soul. I hope you have improved it." 

" I have tried to do so, sir." 

" I am glad to hear you say so ; but let me have a little 
serious conversation with you upon this subject.'" 

" That is what I greatly desire, sir." 

" Religion, you know, should be the great business of 
our lives, whether in health or sickness, but especially in 
sickness ; and since your state seems very uncertain, let me 
ask you what you think about it. If it should please God 
that you should not recover, what hope have you as to an- 
other world ?" 

Those who know by painful experience the answers 
which are commonly made both by the rich and the poor to 
such a question, will judge of the surprise and pleasure I 
felt on hearing a very different reply from my afflicted pa- 
rishioner. In feeble accents, broken and interrupted by her 
cough and laboring breath, she spoke, as nearly as I can 
recollect, as follows : 

" Sir, I know and acknowledge that I am a poor, miser- 
able sinner ; a great sinner, sir. I do not mean, that I ever 
committed any very heinous crime ; but notwithstanding^ 
vnr,. T'. '-^^ 



Q THE COTTAGER'S WIFE. 

this, I know and feel that I am a very sinful creature. I 
have endeavored, sir, during my long illness, to call to mind 
my past life ; and as nearly as I can remember, I have 
spread all my si7is before God, and earnestly begged his for- 
giveness through Jesus Christ. I know and believe that he 
is the only Saviour of sinners ; I put my whole trust in him ; 
and I hope I have co?ne to him ; I know that he is a merci- 
ful Saviour ; but, sir," (and here she burst into tears,) 
" when I reflect upon my vileness and sinfulness, I often fear 
that he will not receive me ; and if Christ should refuse me, 
where shall I go, or what shall I do to be saved !" 

Many of my readers will anticipate my reply to this 
affecting but hopeful declaration. I told my poor patient, 
that I was truly rejoiced to hear what she had just been 
saying ; and that if she was sincere in what she had told 
me, of which indeed, from her whole air and manner, I 
could have but little doubt, there was much that I could say 
to comfort her. I said that it was a great satisfaction to me 
to find that she was convinced of her sinful state, and of the 
necessity of Christ as a Saviour, and assured her that if she 
came to him with a sincere and humble faith, there could 
be no doubt of his willingness to receive her. To confirm 
this, I read to her several passages of Scripture, particularly 
1 Tim. 1:15; John 3:16, 17, and 6 : 37 ; and Matt. 11 : 
28-30 ; to which she listened with profound and eager at- 
tention, and afterwards expressed tlie encouragement and 
consolation which they afforded her. 

Fearing, however, that what had given me so much 
pleasure, might possibly be, at least in part, owing to a 
religious education, or to a merely nominal acquaintance 
with religious sentiments and phraseology, I inquired of my 
poor parishioner where she had obtained a degree of know- 
ledge in religion which, unhappily, was but too seldom met 
with in visiting sick-beds. 

She told nie, that as long as fiho could remember, she 



THE COTTAGER'S WIFE. 7 

had been impressed with the fear of God, and a strong de- 
sire to be a true Christian. " When I was quite a child, 
sir," said she, " I had a greal dread of the Ahnighty upon 
me." This was her exact expression, by whicli I doubt not 
she meant to describe that which the Psalmist speaks of 
when he says, " Even from my youth up, thy terrors have 
I suffered with a troubled mind." "At this early age, sir," 
she continued, " I remember that I often left my companions 
to engage in prayer ; and as I grew up, and went into the 
fields to work with other young people, I have sometimes 
been so full of thought and anxiety about my soul, that I 
have spoken of what I was thinking aloud, and now and 
then uttered a short prayer ; upon which my companions 
generally laughed, and called me by some nickname. My 
greatest deliglit, sir, was to go to church ; and as I had a 
very good memory," proofs of which she frequently gave 
me in the course of my visits, " I was able to remember a 
great many texts of Scripture, which I used to think of when 
I was by myself. 1 recollect to this hour, sir, some of the 
sermons I heard when I was quite young. At that time, 
my great desire was to become prepared to partake of the 
Lord's supper ; and I often begged some of my friends to 
read to me upon the subject. After this I learned to read 
myself, and O, what a great blessing I have found it to read 
the word of God !" 

The preceding account of the early feelings and dispo- 
sitions of this poor young woman satisfied me that the grace 
of (Jod had visited her heart, and had long been drawing 
her to an acquaintance with himself, and with her Redeemer. 
How highly should we prize these Divine impressions and 
attractions in our own case, and how anxious should we be 
to cherish and improve them in others ! But, alas ! how 
often are they neglected, and checked by some sinful pur- 
suit, or worldly object, until G(jd in his all-wise and merci- 
ful providence intorposos O.r our (Iclivcraiice ! 'J'lius it was 



g ■ THE COTTAGER'S WIFE. 

with the humble subject of this narrative. After the prom- 
ising beginning which has been mentioned, the vanities of 
youth, and the evil communications of those with whom she 
lived in service, led her away from God and religion, and, 
though preserved from gross sins, she lived some years in a 
careless and worldly manner. 

" What a mercy it was, sir," said she, while mentioning 
this unhappy period, " that I was not cut off in the midst of 
it, without repentance and preparation for eternity ! I bless 
God that he has been pleased to spai'e me, though he has 
brought me into the affliction in which you see me." 

" Pray," said I, " what circumstances roused you to 
serious tlrought after you had thus been living in a negligent 
way ?" 

" Several things happened, sir, to bring about this blessed 

change in me. Mr. N came to be minister at H , 

and his sermons went to my. heart ; and not to mine only, 
but to my poor aged mother's and to one of my sister's. 
Then, sir, not long after, this dear sister died, of the same 
disorder that I am now in — and so 2)eacefully, so happily, 
that nobody could doubt of her having gone to heaven. Her 
death was greatly blessed to me ; and I have often prayed 
that mine might be like it." 

Perceiving that she began to be fatigued, I was unwill- 
ing to prolong the conversation at this time, ftirther than to 
ask her whether she had been much in the habit of prayer. 

She replied that she had : " but now, sir," continued 
she, " that I am so weak, I am sometimes hardly able to use 
my voice for any length of time ; hut I pray ivith my heart 
conihiuaJ/y ; and when I lie awake at night, this is my great 
support and comfort. I think, too, at such times, of many 
texts of Scripture which I know by heart, and they are 
greatly blessed to my soul." 

At her earnest request, I now prayed with her, and was 
much struck with the remarkable seriousness and fervor 



THE COTTAGER'S WIFE. 9 

with which she joined in my petitions. When I liad ended, 
I urged upon her the duty of self-examination, and frequent 
application to the throne of grace for " repentance and re- 
mission of sins;" and was about to leave her, when the 
physician, who was attending her, came in. 

After he had visited his patient, I inquired his opinion 
of her case, and was grieved to find that he entertained no 
expectation of her recovery — grieved not on her own ac- 
count — for after what I had just witnessed, I could not but 
believe that she was ripening for heaven — but for her hus- 
band and her infant, who were about shortly to be deprived 
of so valuable a wife and mother; and for myself, who was 
likely so soon to lose a parishioner, whose example, were 
she spared, might prove eminently beneficial to all around 
her. 

Though I could not but regret this melancholy prospect, 
yet joy and gratitude were the predominant feelings in my 
mind on leavings the cottage. I had entered it full of anxi- 
ety, doubt, and apprehension ; fearing that I should only 
find fresh cause for lamenting the wretched state of those 
who are ignorant of themselves and of Jesus Christ, and 
who are wholly unprepared for a dying bed. I quitted it, 
not only relieved of this burden, but rejoicing in the awak- 
ened, humbled, spiritual frame of mind which its alllicted 
inhabitant discovered, and feeling inexpressibly gratified at 
so unexpected a result of my first parochial visit. Full of 
the interesting reflections which this occurrence had excited 
in my mind, I returned homewards. My thoughts were 
chiefly occupied with the love of God in the redemption of a 
ruined world ; in the sufferings and death of his only begot- 
t(Mi Son ; with the love of that gracious Redeemer, who 
came into the world to save sinners ; with the grace of that 
Holy Spirit who vouchsafes to apply this salvation efiectu- 
ally to the soul. While meditating on these sacred and 
inestimable truths, I could not help thinking how superior 



10 THE COTT.iGER'S WIFE. 

was the happiness of my poor parishioner, in the midst of all 
her poverty, distress, and pain, to that of the wealthy, the 
prosperous, and the gay, who live " without God in the 
world;" who, satisfied with themselves and with worldly- 
pleasures " for a season," neglect their immortal souls, and 
neither seek nor desire an interest in the redemption which 
is in Christ Jesus. " Surely," thought I, " one thing is in- 
deed needful, and M has chosen that good part which 

shall never be taken away from her." I am thankful also 
that I have thus early been honored with the opportunity of 
ministering to the edification and comfort of one, who will, 
I doubt not, prove an heir of salvation. 

The reader will readily believe that I did not long delay 
a second visit to my poor parishioner. Although I was in 
a great measure satisfied as to her sincerity, and could not 
reasonably doubt that she was a child of God, I was anxious 
to ascertain the etTect of my first visit, and to administer all 
the instruction and consolation which could be crowded 
within the apparently short remnant of her days. It was on 
the following Sabbath that I again directed my steps to the 
village. As I approached it, " the sound of the church-going 
bell " was collecting my little congregation. I could not, 
therefore, proceed to the cottage, till I had closed the morn- 
ing service, and dismissed my little flock with that impres- 
sive and truly pastoral blessing, which it were to be wished 
might never be repeated without the fervor, or heard without 
the interest, which it so justly deserves. I then hastened to 
my sick parishioner. The door was opened to me by her 
husband, a remarkably fine, healthy-looking young man. 

" How is your wife," said I, " to-day ?" 

" Very ill, sir." 

" Worse than when I saw her on Thursday ?" 

" Rather weaker, sir." 
' Shall I walk up stairs ?" 



THE COTTAGKR'S WIFE. H 

"If you please, sir; she will be very glad to see you." 

M appeared truly so. " I am sorry to hear that 

you feel weaker than when I saw you last." 

'• I do, indeed, sir ; but it is the will of God, and it is 
my sincere desire that Ms will, and not mine, should be 
done." 

" Whatever his will may be," said I, " be assured that 
it is the best." 

" I know, sir," she replied, " that all things work together 
for good to them that love God." 

" Do you think that you are of that happy number ?" 

" I cannot but hope so, sir. God knows that I love him. 
I am grieved that I have not served him as I ought, and that 
I cannot love him better ; but I often think, sir, if it shou/d 
please God to spare my life, and to raise me up again, how 
careful I will be not to offend him — how I will try to serve 
and please him." 

" 1 trust you would ; but since you have not done this, 
as you ought, before, why do you think you should do so 
hereafter ?" 

" Sir, I know that my heart is very weak and deceitful, 
and tliat I cannot do anything good of myself; but I hope I 
have learnt much from this illness ; I see the vanity of every 
thing but religion, and I think that, with God's assistance, I 
should lead a more Christian life." 

" Have you thought much of what I said to you when I 
was here before V 

" I have thought of little else, sir." 

" And do you believe that your repentance for your past 
sins is quite sincere ?" 

" I do indeed hope that it is." 

" Do you feel any real sorrow on account of them, and 
any inward hatred and dread of sin ?" 

" I think I feel, sir, something of that broken and con- 
trite heart which God will not despi«o." 



]2 THE COTTAGER'S WIFE. 

Perceiving unusual symptoms of uneasiness about her, I 
asked her if she was in much pain. 

" O, yes, sir ; but what is my pain to that which my 
Saviour suffered upon the cross ? He was for many hours 
upon tlie raclv, and had none to comfort him ; but I have 
deserved a great deal more than I suffer, and have many 
mercies." 

Soon after this, her husband, who had till now been 
present, left the room, when I took the opportunity of asking 

M whether he thought and felt in any manner as she 

did upon religious subjects. 

She shook her head at this question, and sighed as she 
answered, "I wish I could say he did, sir; but I cannot. 
My husband is a very sober, honest, well-behaved man, but 
I am sorry to say he knows but little about religion." 

"How then," said I, "came you to think of marrying 
him?" 

" Because I was a vain and foolish girl, sir ; but I have 
been sorely chastised for it. I have known but very little 
happiness since I married. My husband, though kind and 
civil, has never liked to join with me in living as Christians 
should ; and his family are all worldly people ; and living 
so close to them, I have been greatly tried. I have ear- 
nestly desired to say, with Joshua, ' As for me, and my 
house, we will serve the Lord ;' but when I have asked my 
husband to hear me read the Bible, (for he is no scholar 
himself,) he would only tell me it was enough to go to church 
on Sundays. I used to tell my husband that we could not 
expect the blessing of God upon us. if we did not worship 
and serve him ; and often when he has been going to lie 
down at night, without prayer, I have said to him, ' O, John, 
how can you go to rest without begging God's forgiveness 
and protection ? Suppose your soul should this night be 
required of you ! Do you think you should awake in 
heaven V Sometimes„when I have spoken thus, sir, I could 



THE COTTAGER'S WIFE. - J3 

prevail upon him to pray a few words ; but at other times, 
he would bid me hold my tongue and go to sleep. O, 
sir, I cannot tell you what I have suffered on his account ; 
and his family are all of the same way of thinking ; but I 
hope you will be able to do them some good. All these 
things have made them not very kind to me ; but I have 
much to be forgiven myself^ sir, and I freely forgive them. 
Indeed, weak as I am, I would go down upon my knees to 
every one of them, if I could do them any good." 

In the midst of this interesting conversation, we were 
interrupted by the arrival of two of her sisters, who had 
come from distant villages to see her. They were consid- 
erably older than my parishioner, and manifested an affec- 
tionate concern for her, which highly gratified me. It is 
one of the disadvantages of poverty, that it is in general apt 
to chill the current of the social and domestic feelings, and 
to produce a hardness and insensibility, which increase 
rather than diminish its other attendant evils. In the pres- 
ent case I was delighted to observe all the warmth of ten- 
derness, and liveliness of sympathy, which more frequently 
distinguish those who are somewhat elevated above the low- 
est rank of life, called forth into exercise toward the afflicted 
subject of this narrative. After the first inquiries of these 
kind relatives were over, I was about to propose that we 
should unite in prayer, when my parishioner said that she 
had a particular favor to beg of me. 

" What is that ?" said I. 

" You know, sir, Friday is Christmas-day, and I suppose 
you will administer the Lord's Supper. I have been look- 
ing forward a long time in the hope that I should be well 
enough to go to church, and join in that holy communion. 

The last time, sir, I ever saw Mr. P , he talked to me 

a good while upon the subject, and gave me a book to read 
upon it. Though I had always a great desire to receive the 
Lord's Supper, I have been afraid of taking it unworthily. 

VOL. II. 29 



14 



THE COTTAGER'S WIFE. 



/ am indeed not worthy to ■pick up the crumbs under my^ 
Master^s table ; but Jesus said, ' Except ye eat the flesh 
and drink the blood of the Son of man, ye have no life in 
you.' " 

" True," said I ; " but do you think, that by merely re- 
ceiving the Lord's Supper, you will have this life ?" 

" No, sir, I know that I must have a true faith in Christ." 

" Yes, you must feed on him, ' in your heart, by faith, 
with thanksgiving.' " 

" That is my sincere desire, sir. God knows how ear- 
nestly I have longed for an opportunity of going to the Lord's 

table. You know, sir, Mr. P was taken ill just before 

the last time it was to be administered in our church, and I 
have been confined almost ever since ; but now, if you think 
I am in a fit state to receive the supper, I should feel it to 
be the greatest blessing and comfort, if you would be so 
kind as to give it to me on Friday." 

Upon this, I read to her several passages of Scripture, 
together with parts of the communion service which partic- 
ularly mention the qualifications of acceptable communi- 
cants ; and after conversing some time longer on the sub- 
ject, and telling her that I should willingly comply with her 
request on Christmas-day,* I asked who would partake of it 
with her. 

" I expect," said M , '• that my poor, dear mother 

will be here, if she can bear the journey ; and she will, I 
am sure, be glad to join with me." 

" And will not your husband V said I, who was now 
returned to the sick room. 

* It will be perceived, that this interesting and excellent 
Tract is from tlie pen of a devout Episcopalian ; and in publisli- 
ing it entire, it may perhaps be necessary to say, that the Pub- 
lishing Committee would not be understood to express any opin- 
ion in relation to tlie practice of administering the Lord's Supper 
in private. 



THE COTTAGER'S WIFE. 15 

" O ! how I wish he would come and embrace his Sav- 
iour," answered liis wife. " Will you not, John ?" 

I reminded him that he must soon part with his dear 
wife ; and that by joining her in the work of religion here, 
lie would enjoy an earnest of a blessed union hereafter. 

" I am in great trouble," he replied, " and scarcely know 
how to think of any thing." 

" But," said I, " you should at least think o^ religion, for 
it is God only who can comfort you ; and the illness of your 
wife is a call to you to turn to him. Jesus also invites you, 
now that you are in trouble, to come to him for rest." 

He seemed to feel the truth of what I said ; but partly 
from ignorance, and partly from that corruption which 
always opposes the turning of the heart to God, he held 
back from saying any thing more. How common, and yet 
how lamentable a case is this ? Men neglect and refuse 
to make God their friend, and when, amidst the various 
changes of this mortal life, they fall into distress, they 
know not what to do, or whither to flee for support and 
comfort. 

1 closed this second visit by praying with this afflicted 

party assembled in the sick room. M joined in every 

petition with a degree of animation and fervor which I have 
seldom seen surpassed, and expressed her gratitude in a 
manner which left no room to doubt the reality of a Divine 
work in her heart. On leaving the room, I gave her a copy 
of " The Dairyman's Daughter," thinking that she might 
derive both instruction and comfort from a history which 
exhibits some circumstances very similar to those of her own 
case. I was, however, agreeably surprised to find that the 
benevolent physician, whom I had met on my first visit, had 
been beforehand with me in this present. 

" I have contrived to read part of that little book, sir," 

said M , " though not without difficulty. That young 

woman died of the disorder which I have. She was a true 



IQ THE COTTAGER'S WIFE. 

Christian, sir, and I have been much comforted by many 
things that are related of her. God grant that I may be 
like^her." 

" I trust," said I, " that by the grace of God you will be 
like her, both living and dying. Fix your faith and love on 
the same gracious Saviour in whom she trusted, and you 
will enjoy similar peace and consolation, and the same 

blessed hope of eternal happiness ! God bless you, M , 

may he support, sanctify, and comfort you, while you re- 
main here below, and make you daily better prepared for 
the heavenly world." 

" God bless you, sir," was the reply, " for all your kind 
instructions and prayers. I cannot tell you how much they 
have comforted me." 

About two days after my second visit to M , 1 was 

told that some one from S , the village in which she 

lived, wished to see me. As I had desired her to send for 
some little comforts which her humble circumstances could 
not afford, I took for granted that this was her messenger ; 
but, instead of the person whom I expected on this errand, 

I was surprised to find that it was M 's mother, whom 

my reader may recollect she told me she was hoping shortly 
to see. She was a decent looking old woman, with an air 
of peculiar meekness and gravity, and apparently bending 
more under the weight of trouble than of years. 

" Pray rest yourself," said I, as she was attempting to 
rise. " You must be tired, after your long walk." 

" A little, sir," was the reply ; " but more distressed by 
my poor, dear daughter's illness." 

" How is she to-day ?" 

" Very ill, indeed, sir ; she cannot hold out long, I think." 

" I fear not," said I ; " but do not be too much distressed. 
Your daughter is, I trust, a real Christian, and preparing 
for a better world." 



THE COTTAGER'S WIFE. JY 

" Ah, sir, I trust she is. She is following her dear sis- 
ter, who died about two years ago. Thank God, she was 
ready to go, and no doubt she is in heaven ; and my poor 

dear M is very like her ; but it is a great affliction to 

lose such good children in my old age." 

" It is, indeed," I replied ; " and I feel much for you.. I 
have lost children, too, though not grown up; but although 
it is a heavy trial, the blessed hope of their being happy for 
ever in heaven is an unspeakable consolation. Now, as far 
as I am able to judge, 1 think your daughter is a true be- 
liever in Jesus Christ, and interested in his salvation." 

" It is a great comfort to me to hear you say so, sir. 
Indeed, I do think so myself. She was always inclined to 
religion from a child ; but she has attended more to it with- 
in the last two or three years than ever." 

" She appears to me," said I, " to be in a very hopeful 
frame of mind. I cannot look into her heart ; but if she is 
sincere in her professions, I cannot but think that she is in 
the way to heaven." 

" Why, to be sure, sir, as you say, we cannot look into 
the heart ; but it is of no use to pretend to religion, if we 

are not sincere in it ; and so I tell M , and' indeed I 

think she is sincere." 

" Pray, when did you come to see your daughter ?" 

" Last Sunday, sir, just after you left her. I have been 
in a great deal of trouble about walking over on the Sab- 
bath ; but I trust the Lord will forgive me, if I did wrong. 
I did not hear till then that she was so ill, and put off com- 
ing to see her as long as possible, for the journey is almost 
too much for me at my age ; but I was afraid I should hard- 
ly sec her alive, if I did not set off directly, or be stopped 
next day by the weather, this winter time ; and all the way 
I came, my thoughts were taken up with God and heavenly 
things." 

"Indeed," said I. much struck with the tenderness of 

VOL II. 29* 



jg THE COTTAGER'S WIFE. 

conscience displayed by the poor old woman, " I think this 
is a case in which God would have ' mercy and not sacri- 
fice.' You know your Saviour graciously allows us to 
perform acts of necessity, mercy, and charity, on the Sab- 
bath ; and I cannot suppose he was offended by your jour- 
ney, to see your poor sick daughter, especially as you seem 
to have a sincere desire to serve and please him. Pray, 
have you long thought so seriously upon religion ?" 

" Not so long, sir, as I could wish I had. The former 
part of my life was too much taken up with the cares of the 
world, and the labor of bringing up a large family ; but I 
had much affliction of late years, and it has pleased God to 
teach me many things concerning his Son Jesus Christ and 
the salvation of my soul ; and I bless his holy name for 
giving me the opportunity, in my old age, of attending to 
these things." 

The good old woman had now rested herself after the 
fatigue of her walk, and, after a little farther refreshment, 
prepared to return to her daughter's cottage. I could not 
help regarding her with a peculiar pleasure. Truly, " the 
hoary head is a crown of glory if it be found in the way of 
righteousness." 

On the Friday following the preceding conversation with 
M 's mother, being Christmas-day, I repaii'ed to my vil- 
lage church to celebrate that truly joyful festival ; and to 
unite with it the commemoration of the death of that gra- 
cious Saviour, at the recollection of whose birth we had 
previously rejoiced. Although the morning was unusually 
cold, the beams of the winter's sun were bright and cheer- 
ing, and seemed to hail the return of that hallowed season, 
in which, with so much propriety, we are invited to express 
our gratitude for the dawning of that " Day-spring from on 
high," which can alone " guide our feet into the way of 
peace." My little flock assembled in the house of God; 



THE COTTAGER'S WIFE. j g 

and while our thanksgivings and prayers ascended, I trust 
with acceptance, before the throne of grace, the liearts of 
some at least among us were, I hope, warmed by our medi- 
tations on the angelic anthem which so clearly and beauti- 
fully describes the blessed effects of the Saviour's birth : 
" Glory to God in tlie highest, and on earth peace, good 
will toward men." The table of the Lord's Supper was 
next approached, where, in unison with multitudes of our 
brethren throughout the world, we again joined in that ex- 
alted hymn ; and together with our praises for the finished 
work of redemption, offered up our supplication to Him that 
sitteth " at the right hand of God the Father," to " have 
mercy upon us," and to " receive our prayers." The de- 
lightful service of the sanctuary being thus ended, I pro- 
ceeded to the cottage of my poor, sick friend ; and, as it was 
very near the church, the clerk followed with the sacred 
provisions of which we had just partaken at the public com- 
munion. 

I found M anxiously expecting us. Her little cham- 
ber had been made as neat as possible for the occasion ; and 
in one corner of it a napkin was spread on a table, at which 
we were to commemorate the last supper of our Lord. 
There is something peculiarly solemn and affecting in every 
celebration of this holy institution ; but the interest of the 
service has always appeared to me to be greatly heightened, 
when administered to the sick and dying Christian. Much 
as these sacred mysteries have been abused by superstition, 
and vainly relied on by ignorance and self- righteousness, 
there does seem to me to be an eminent propriety in exhibit- 
ing to the departing believer, "Jesus Christ, and him cruci- 
fied," in the evident and significant symbols of the Lord's 
Supper. The weakness of nature, oppressed by mortal 
disease and pain, then especially requires the assistance of 
these outward' memorials ; . and although the appetite for 
"the bread which perisheth," may now be nearly extinct; 



20 THE COTTAGER'S WIFE. 

yet the desire for that " which came down from heaven/' 
and " endureth unto everlasting life," which " the Son of 
man giveth," may perhaps be more than ever lively and 
sincere. The Christian, therefore, entering on the last 
stage of his earthly pilgrimage, is generally and justly 
anxious to be supplied with that sacred provision, which is 
to cheer liis fainting spirits, and to support his weary steps 
in the dark valley of the shadow of death. With this 
blessed table spread before him, and with the presence and 
guidance of the great Master of the feast, he fears no evil ; 
his rod and his staft', they comfort him. 

It was under these impressions that I met and found my 
poor parishioner. To my inquiries as to her bodily health, 
she replied that she felt herself rapidly declining ; but that 
she was much more peaceful and happy in her mind than 
she had ever been before. 

" I have been longing, sir, for this day to come ; for I 
can truly say with my Saviour himself, ' With desire have 
I desired to eat this passover before I suffer.' " 

" I rejoice to hear you say so," said I ; " and now let us 
pray that Christ may be present with us, by his Spirit, to 
bless us." 

" I have been praying for this, sir, before you came, and 
I do hope and believe that he will be with us, for I come to 
him as a poor perishing sinner, and put my whole trust in 
him for pardon and salvation. I have been thinking this 
morning of liis love in coming down from heaven to save 
us ; and how much he suifered, that we might not perish, 
but have everlasting life ; and now I rejoice in this oppor- 
tunity of receiving the memorials of his broken body and 
his shed blood. Ah, sir, you see my poor husband does not 
take it with me ; but I earnestly hope that when I am gone, 
God will give him grace to become a true Christian." 

We now prepared for our affecting service. M , 

her poor aged mother, myself, and my clerk, were alone 



THE COTTAGER'S WIFE. 21 

present. M desired to be lifted up in the bed, that 

she might join in the communion with as much solemnity 
and attention' as her extreme weakness would allow. She 
was accordingly supported as well as circumstances admit- 
ted ; and emaciated as she was, the delusive color in her 
cheeks, and the brilliancy of her eyes, animated partly by 
the fatal fire of disease, and partly by the more serene fervor 
of devotion, rendered her an interesting object of contem- 
plation. We began our supplications to him who corrects 
those whom he loves, and chastises every one whom he 
receives, that he would have mercy upon her who was now 
visited by his hand, grant that she might take her sickness 
patiently, and recover her bodily health, (if such were his 
gracious will,) and that whensoever her soul should depart 
from the body, it might be without spot presented unto Him, 
through Jesus Christ our Lord. We read the consoling 
admonition of the apostle, in the twelfth chapter of the epis- 
tle to the Hebrews, and the encouraging and inestimable 
declaration of our Saviour, in the fifth chapter cf St. John's 
gospel : " Verily, verily, I say unto you, he that heareth 
my word, and believeth on him that sent me, hath everlast- 
ing life, and shall not come into condemnation ; but is passed 
from death unto life." I shall not soon forget the devout 
and animated look of gratitude which, with clasped hands, 

M directed towards heaven, while I pronounced these 

delightful words. I must not, however, detain the reader, 
by detailing every step in the progress of this interesting 
service ; suffice it to say, that my poor friend joined with 
the most marked and lively devotion in every part of it, in 
the humbling confession of sin, in the gracious declarations 
and promises of forgiveness through faith in the atoning 
blood of our Redeemer, and in the glowing ascriptions of 
praise to Almighty God " for his unspeakable gift." The 
solemn and heartfelt tone in which she confirmed her hope 
of eternal salvation, through the sacrifice of Christ upon the 



22 'fHE COTTAGER'S WIFE. 

cross, as she received the visible emblems of his body and 
blood, and the tokens of his dying love, was peculiarly im- 
pressive ; and satisfied me that she was indeed " feeding on 
Him in her heart, by faith, with thanksgiving." Nor was 
the deportment of her aged mother less striking and edify- 
ing. There was in her a mingled air of grief, submission, 
and devout thankfulness, which encouraged the best hopes 
of her real piety, and greatly added to the solemnity and 
interest of this affecting scene. For myself, while my heart 
was lifted up to Him whose death we had been commemo- 
rating, in gratitude and praise for his exceeding great love in 
thus dying for us, and in instituting this holy supper, and in 
prayer for the sanctified improvement of our late participa- 
tion in them, I could truly say, " Lord, it is good for me to 
be here." 

So thought my dying parishioner also ', for, as I was 
preparing to take my leave of her, she suddenly observed, 
" O, this is more than I ever felt before." 

Fearing that her exertion in sitting up, during the ad- 
ministration of the ordinance, had produced some additional 
uneasiness, I said to her, " Is it pain that you feel ?" 

" Oh, no, sir ; comfort, happiness, such as I never before 
experienced. My Saviour is indeed with me. He is mine, 
and I am his. I cannot doubt that he will forgive and save 
me. He knows that I love him ahove all things, and desire 
to be with him ; but I am willing to wait, and to suffer what- 
ever he pleases to put upon me ; and when the holy will of 
God is done, I hope to dwell with him for ever in heaven. 
I am truly thankful, sir, for this blessed ordinance, and have 
now but little more to do or wish for as to this world ; but I 
hope you will come and see me as long as I remain here — 
that will be a great comfort to me. Do not grieve, my dear 
mother," (perceiving her venerable parent in tears,) "it is 
the will of God, you know, that my journey should be so 
short : but blessed be his holy name, I feel that I am in the 



THE COTTAGER'S WIFE. 23 

way to heaven, and there, I hope, you will shortly meet me. 
When Mr. N preached poor Mr. P 's funeral ser- 
mon, sir," addressing herself to me, " he told us that he was 
gone to see the King of glory ; and I trust I am going to see 
him also," 

" I trust you are," said I, " and rejoice to find that you 
are able to look forward with so delightful a hope. We 
have prayed for this ; and now I only hope and pray, that 
God will continue to be with you ; that he will sanctify you 
in body, soul, and spirit, and preserve you to his heavenly 
kingdom." 

Under the influence of these feelings, I left the cottage 
of my poor, sick friend, and returned home with an in- 
creased conviction of the infinite value of the Gospel, and 
still more firmly persuaded, by all that I had just seen and 
felt, that it is the grand remedy for all the evils under 
which mankind labor ; that it can give peace to the troubled 
conscience, pardon to the guilty, rest to the weary, comfort 
to the afflicted, health to tlie sick, and even life to the dead ; 
that it is, in short, what the apostle well describes it, " the 
power of God unto salvation to every one that believeth." 

But I must begin to draw towards the close of my vil- 
lage narrative. Two days after that on which I made the 

visit last described, I again saw M . During this short 

interval her disease had made a rapid progress, and I plainly 
perceived that it would soon remove her from a world of 
pain and sorrow. Although considerably weaker, and suf- 
fering more acutely than before, she expressed the same 
humble, yet joyful hope of acceptance through her Re- 
deemer, and her earnest desire " to depart and be with 
Christ." 

" But I cannot help thinking, sir," said she, " tliat I must 
suffer more yet, before I can be fit for heaven." 

"You do not suppose," I replied, fearing at the moment 



24 THE COTTAGER'S WIFE. 

that she might be imagining her suffering to be in some 
manner meritorious, " that the pain which you endure can 
purchase heaven, or in itself prove profitable to you ?" 

" Oh no, sir ; God forbid that I should trust in any thing 
for salvation but the merits of my Saviour. I only meant, 
that as I was a very sinful creature, and deserved to be 
afflicted, and had found the benefit of pain and suffering, in 
weaning me from a vain and worldly life, I should probably 
have to go through more than I have yet suffered ; but per- 
haps I do not express myself as I ought." 

" There is truth," said I, " in what you say. You know 
the Scripture says, that Christ was made perfect through 
suffering ; and we may be well contented to be like him, if 
we may dwell with him for ever in glory. Every member 
of Christ is in a measure conformed or made like to him in 
suffering ; but his alone was meritorious — ours is intended 
to humble and purify us, and God knows best how much, 
and what kind of suffering is most suited to sanctify us. He 
will not lay upon you more than is good for you, or more 
than he will enable you to bear. Resign yourself to him, 
and be assured that he will support you in every trial, and 
make you more than conqueror, through him who hath 
loved us." 

" 1 trust he will, and do not doubt his goodness, though 
I am so sinful and unworthy a creature." After a short 

pause, M continued, " I am glad to see and hear you 

again, sir, for my poor mother was obliged to leave me yes- 
terday, and the neighbors who are kind enough to come and 
see me, talk almost entirely about worldly things ; and I 
tell them I have done with the world, and only wish to think 
and speak of what concerns the salvation of my soul. In- 
deed, I have but one thing which gives me much anxiety ; 
and that is about my poor, dear babe. I used to think how 
happy I should be when I had him ; but I have never had 
health to enjoy him, and now I must very soon be parted 



THE COTTAGER'S WIFE. 25 

from him for ever as to tliis world ! Poor, dear little fellow, 
I can resign him cheerfully sometimes, when he is away 
from me ; but as soon as I see him, it goes to my very 
heart." 

" I do not doubt it," replied I. " It is, indeed, a painful 
task for you to leave him so young, in a world like this, but 
his father and grandmother will no doubt be kind to him, 
and take all the care of him in their power, and he shall not 
want a friend. Entrust him in the hands of your heavenly 
Father. He will take him up, though every other friend 
should forsake him, and will not suffer him to want. ' I 
have been young,' said the Psalmist, ' and now am old ; yet 
never saw I the righteous forsaken, nor his seed begging 
their bread.' Hope in God, that as he has blessed you, so 
lie will also bless your offspring.^' 

" This is my earnest prayer, sir ; and I hope God will 
enable me to commit myself, my child, and my husband, 
into his hands, to do as it seemeth good in his sight." 

My poor friend was so much exhausted by her exertion 
during this conversation, although it was comparatively a 
short one, that I was obliged to close my visit more quickly 
than usual, which 1 did by reading a few passages of Scrip- 
ture suited to her state, and commending her in prayer to 
the jnercy and grace of God our Saviour. As I was leav- 
ing the room, she repeated her earnest request, that I would 
remember her in my prayers, and that I would visit her 
during the short remainder of her earthly pilgrimage ; add- 
ing, with a sort of prophetic feeling, that if she should not 
live to see me again, she trusted that, through the merits of 
that blessed Redeemer in whom we believed, we should 
meet in heaven. See her, indeed, again, I did ; but I regret 
to say, that it was only during the state of extreme weak- 
ness and insensibility into which she suddenly fell a iew 
days after my last interview with her. I was prevented by 
a heavy fall of snow from repeating my visit till the follow. 

voi,. u. 30 



26 THE COTTAGER'S WIFE. 

ing Sabbath ; when, on reaching the cottage, I learned, to 
my disappointment and sorrow, that her powers both of mind 
and body were nearly exhausted, and that she was wholly 
unconscious of what passed around her. On entering lier 
room, I found that it was indeed so ; and in contemplating 
the decay of the outward form, I could only rejoice that I 
had witnessed the renewal of "the inward man" day by 
day ; that although the " earthly house of her tabernacle " 
was nearly dissolved, there was such solid ground for be- 
lieving that she would shortly inhabit " a building of God, a 
house not made with hands, eternal in the heavens." 

The mother of M not having been able, from the 

fatigue of her former journey, to return to her, I could col- 
lect but little from those who attended her, of the frame of 
her mind during the short interval of sensibility which fol- 
lowed my preceding visit. The little, however, which I did 
gather, was pleasing and satisfactory. I found that, being 
aware of her approaching end, she called for her husband 
and other relatives who were near, and took a solemn and 
affectionate farewell of them, declaring, in humble yet forci- 
ble terms, her reconciliation with God, and her hope of sal- 
vation through faith in our Lord Jesus Chi'ist, and earnestly 
exhorting and beseeching them to flee for refuge to the same 
gracious and all-sufficient Saviour. She then desired to see 
her little boy, and commended him to the protection and 
blessing of Almighty God, charging her husband to bring 
him up in "the nurture and admonition of the Lord;" and 
having again urged them to attend to the things which belong 
to their peace, while the day of life lasted, she said that she 
had nothing fai'ther to do in this world, but humbly to wait 
for the time of her departure ; adding, that she prayed to be 
entirely patient and resigned, and hoped that I should see 
her once more to assist her in preparing for her last trying 
conflict. This, however, I was prevented by her uncon- 
scious state from doing, otherwise than by my prayers in 



THE COTTAGER'S WIFE. 27 

her behalf. After I left her, she revived only for a few 
minutes, during which she faintly but delightfully repeated 
her faith and hope of salvation ; and soon afterwards slept 
peticefully in the Lord ; leaving on the minds of those who 
witnessed her departure, a lively impression of her extraor- 
dinary piety and heavenly happiness. 

The funeral of my poor parishioner took place on the 
following Sabbath. The journey was too great to allow of 
her aged parent being present ; but it was attended by a 
crowd of relatives, who testified, by their grief and regret, 
the affection with which they loved her, and the sincerity 
with which they mourned her loss. A village funeral is 
always solemn and affecting. The absence of that ostenta- 
tious and misplaced pomp, which accompanies the interment 
of the great, tends at once to soften and impress the mind ; 
and where, as in the present instance, a well-grounded hope 
can be entertained of the happiness of the departed, the con- 
trast between the consignment of the poor remains to the 
lowly grave, and the I'ecollection of the heavenly glory to 
which the emancipated spirit has been exalted, is productive 
of feelings and reflections of the most touching, yet animat- 
ing nature. I endeavored to improve this solemn and in- 
structive occasion, from the pulpit ; and trust, that our 
meditations on the frailty of man, and the inestimable value 
of that word of the Lord which endureth for ever, and which, 
by the Gospel, is preached unto us, were not altogether in 
vain. 

1 might detain the reader yet longer by adding some of 
the reflections whicii this subject has suggested to me. But 
I will only repeat that the preceding memorial affords an- 
other testimony to the inestimable value of the Gospel, which 
thus evidently triumphed over poverty, disease, and death 
itself; and proved the source of pardon, peace, holiness, 
hope, and joy, to one who possessed but little of this world's 
goods, and who, but for this heavenly treasure, would have 



28 THE COTTAGER'S WIFE. 

been poor indeed ! Tlic example, too, of this interesting 
young woman, is not only an additional evidence of the 
capability of those who are in the lowest ranks of life, to 
understand and receive the great doctrines of the Gospel, 
but of the nature and efficacy of Divine teaching. My 
departed parishioner was but little acquainted with human 
forms and professions of religion. She was taught and 
drawn of God, and received, with the simplicity of faith and 
love, that ingrafted word which was able to save her soul. 

While, therefore, I would particularly hold out the ex- 
ample of her piety, as an encouragement to my clerical 
brethren to persevere in their parochial labors, and to hope 
for similar proofs of the power and reality of religion among 
the poor of their flocks, let us, whether rich or poor, whether 
old or young, diligently inquire as to the natufe of our own 
knowledge, faith, and practice. Let us examine the foun- 
dation upon which we are building our hopes of salvation, 
remembering that the hour cannot be far distant which will 
try its stability to the utmost. I know not that I can express 
a better wish, than that we may all possess the deep humility, 
firm faith, animated hope, and heavenly temper, which I 
beheld, and have thus imperfectly described, in " the Cot- 
tager's Wife;" who, to adopt Cowper's beautiful lines, 

" Just knew, and knew no more, her Bible true — 
A truth the brilliant Frenchman never knew ; 
And in that Charter read, with sparkling eyes, 
Her title to a treasure in tlie skies. 
Oh, blessed effect of penury and want, 
The seed sown there, how vigorous the plant ! 
The light they walk by, kindled from above. 
Shows them the shortest way to life and love. 
They, strangers to the controversial field. 
Where Deists, always foiled, yet scorn to yield, 
And never checked by what impedes the wise, 
Believe, rush forward, and possess (he prize.'''' 



JVo. 64. 



CONVERSATION WITH AN INFIDEL. 



Every one knows what a mixed multitude and what a 
variety of characters are usually' assembled in the cabin of 
a western steam-boat. There are to be met individuals of 
almost every nation, speaking their own language, and cher- 
ishing their own peculiar sentiments and predilections, re- 
specting philosophy, religion, morals, and politics. Every 
man thinks and speaks without restraint, as though the sole 
arbiter of his thoughts, and is nearly sure to have some vota- 
ries to his opinions, whatever they may be. 

The following discussion, in the cabin of the Red Rover, 
a steam-boat in tiie trade of the Upper Mississippi, conveyed 
so much pleasure and instruction to the writer, that he is 
induced to record it for the entertainment of others. The 
disputants were both veteran residents in the country of the 
Upper Mississippi, and both men of high standing and talents. 

Dr. G , reclining upon the richly embellished side- 
board, while a group of interested listeners were soon at- 
tracted to the spot, said to the other, pointing at the same 
time to a Bible with a pack of cards lying upon it, " You 

see, Mr. D , this })osition of the cards and the Bible 

seems to indicate which is usually uppermost in the mind. 
I beg leave to invert the order;" and extending his hand, he 
placed tlie Bible upon the cards, observing, " That is the 
order which best corresponds with the intrinsic nature and 
value of things." 

Mr. D , raising his head among the company, and 

directing a fixed eye upon the speaker, responded, " You 
are doubtless aware, sir, that some of us think differently 
upon these matters." 

" Yes," answered Dr. G , " perhaps you better un- 
derstand the cards than the Bible, as you have been a more 
diligent student of the one than the other." 

The conversation now began to arouse the feelings of the 
VOL. II. 30=^ 



2 CONVERSATION WITH AN INFIDEL. 

parties, and to attract the excited attention of nearly all in 
the cabin. 

Mr. D ^. " I have deliberately made up my mind that 

the Bible is false, and totally unworthy of human credit and 
confidence." 

Dr. G . " This, sir, strikes me as a wholesale and 

sweeping remark. Assertion, you must be aware, is not 
argument. Permit me to ask, what particular part of the 
Bible you condemn as false — point me, if you please, to the 
chapter and verse. Or, do you pretend to take the broad 
position, that it contains nothing which is true ? I can point 
you, sir, to one short sentence, the truth of which is con- 
firmed by our daily observation and the universal experience 
of mankind. Here it is : ' It is appointed unto men once to 
die.' " 

Mr. D . " I believe that many parts of the Bible are 

of an immoral tendency ; that the light of nature, reason, 
and philosophy, is a sufficient guide ; and that by the help 
of these, man is capable of devising for himself a more per- 
fect rule of duty than the Bible furnishes." 

Dr. G . " Truly, sir, it fills me with astonishment, 

that you, or any other thinking person, could ever adopt an 
opinion so utterly contradictory to all history, truth, and ex- 
perience. I will venture to affirm, upon the authority of all 
past history, that the practical system of moral ethics con- 
tained in the Old and New Testaments vastly surpasses, in 
reach of thought, sublimity of conception, practical simplicity 
of wisdom, and influential moral efficiency, all the systems 
of human philosophy and ethics that have sprung into being, 
flourished, and expired, since the world began. How many 
of those systems are now known ? Long since were they 
exploded, covering with confusion their respective authors, 
as among those who, ' thinking themselves wise, became 
fools.' Behold Christianity, through ages of darkness, and 
under all the vicissitudes of time, the convulsions and the 
combined resistances of human governments, standing firm 
against the attack of every foe, like a pillar of granite 
against the waves of the ocean. 

" Trace its influence along the successive periods of 
history, profane and sacred, in giving existence, form, and 
pei'manency to some of the most refined, useful, and whole- 
some institutions of civilized man ; in eradicating some of 



CONVERSATION WITH AN INFIDEL. 3 

the most bloody rites af paganism, and some of the most 
inveterate and pernicious customs and usages of barbarous 
nations. Why does the wretched monster upon the shores 
of the Ganges cast the infant of her breast to the jaws of the 
voracious crocodile ? Or why does the widow in India cast 
herself in frantic agony upon the funeral pile that consumes 
the lifeless body of her husband ? Why have such customs 
prevailed unchecked for centuries, under all the light of 
nature and reason, and the philosophy and religion of the 
Brahmins ? 

" Has the boasted light of nature and reason ever deliv- 
ered man from the bondage of his guilty passions, his most 
foul and degrading vices, his ignorance and his superstition ? 
Show me, from facts, that nature and x'eason, unaided by rev- 
elation, have effectually saved man from his vices, and held 
him firm to his obligations and duties, and furnished him 
with a better rule of conduct than the Bible, and I yield the 
argument. 

" Again, sir, as we appear to be honored with the ear of 
the company, allow me to direct your attention to the influ- 
ence of the Christian religion, in originating and fostering 
those useful arts which give a true value and embellishment 
to human life, and those institutions of education, and social 
order, and morality, which are the only solid basis and firm 
bulwark of civil government. Do I claim too much for 
Christianity when I make it the most powerful auxiliary to 
civil government that ever has existed ? The very cham- 
pions of infidelity, in England and France, have conceded 
as much. See it also in the more private walks of life, 
putting forth a benign hand to comfort the orphan, the wid- 
ow, and the fatherless. Contrast this with a single custom 
which, among some uncivilized nations, permits children to 
inflict a death of violence upon their aged parents, that they 
may escape the trouble of their maintenance. Christianity, 
I am bold to affirm, is the very life and soul of all those 
works of philanthropy which sceptics and infidels sometimes 
lavishly admire and extol. They admire the fruit, but wish 
to blast or disparage the noble, time-worn, weather-beaten 
tree that has yielded the harvest. Nay, while they some- 
times traduce and deface the true mother trunk, they attrib- 
ute by stealth the same fruits to 'briars and thorns.' Often 
ilo professed infidels, in their treatment of Christianity, imi- 



4 CONVERSATION WITH AN INFIDEL 

tate the viper in the fable ; they sting the maternal bosom 
that has warmed tliem into life. 

" I point you, sir, to its deeds of philanthropy, in erect- 
ing institutions for the insane, the blind, the deaf, the poor; 
and in gathering under the fostering wing of its protection 
and care all those wretched outcasts from human society, 
and countless objects of commiseration, which the cold and 
sparing charity of the world often spurns from its bounty 
with heartless contempt. Who can count the number of its 
trophies, in reforming the most baneful customs and crimes 
of mankind ? Estimate the drunkards, the profligates, the 
gamblers, the profane swearers, the Sabbath-breakers, the 
thieves, and the law-breakei*s of every name, nation, and 
complexion, and shade of guilt, whom Christian motives 
have finally reached and etlectually reclaimed. Are not 
these good fruits ? And are they not visible and abundant 
wherever the Christian religion, in a nation, a community, 
or an individual, exerts its most powerful influence ? My 
appeal is to facts. ' By their fruits ye shall know them.' 

"But, aside from all this array of external proof, I am 
willing to attest the superiority of the Christian system by 
one of its own internal, unrivalled precepts, namely, ' What- 
soever ye would that men should do unto you, do ye even so to 
them.' Not all the philosophers of antiquity, not the seven 
wise men of Greece, not Socrates, Plato, or Seneca ever ad- 
vanced a maxim of practical wisdom equal to this. Man- 
kind have only to reduce this precept to universal practice, 
and the most perfect condition of the human family is at 
once attained. Who can once begin to act upon this maxim 
without feeling the most exalted happiness in his own 
bosom, and diffusing the same among his neighbors and 
friends ?" 

Mr. D , after listening to these accumulated argu- 
ments, with few and feeble efforts to reply or refute them, 
yet giving many signs of feeling stung with the chagrin of 
defeat, upon a sudden, and unexpectedly to many of the 
hearers, assumed the bold position that jnayi is annihilated at 
death — that the Bible doctrine of a future existence and the 
immortality of man is a fiction of the imagination, and in- 
consistent with all sound philosophy. 

To doubt and cavil at every truth which can claim an- 
tiquity and the general assent of mankind, appears to some 



CONVERSATION WITH AN INFIDEL. 5 

a singular proof of a bold and gifted mind: and here was 
another sweeping and popular declaration. 

" You are addressing one, sir," mildly replied Dr. 
G ^ "who can well sympathize with you in your pro- 
fessed belief upon this most solemn and interesting subject 
of revelation. I have long labored to convince myself that 
the annihilation of man at death was true. But I find in- 
contestible proof of the immortality of man from the struc- 
ture and attributes of my own mind. Man need not go 
beyond himself for overwhelming conviction upon this point. 
Why do we possess capacities and powers which, so far 
from reaching perfection in the present life, scarcely begin 
to be improved and unfolded ? Will any one pretend that 
even the mind of Sir Isaac Newton reached the limit of its 
powers in time ? How much less, then, the great mass of 
minds that comparatively lie buried in ignorance ? Was 
the mysterious hre of intellect lit up in the human breast to 
be smothered or burn dimly a few brief years upon earth, 
and after that be extinguished in the night of eternal an- 
nihilation ? Who can believe this ? Would the Creator 
thus cast mockery upon the noblest of his own works ? 
Does not the human mind show, in its very structure and 
faculties, an adaptation to a far more perfect and exalted 
state of being ? Why is every human mind often exercised 
with the most ardent and irrepressible desires after some- 
thing beyond its present gratification — desires and wants, 
which nothing in the wide range of created objects can sat- 
isfy? Why has the mind of man a moral and intellectual 
constitution for a more exalted and enduring state of being, 
if tliat state is never to be attained ? Why does the moni- 
toiy voice of the human conscience point man to a future 
state of retribution, if no such state will take place ? The 
very apprehension of future punishment, often and keenly 
felt by the guilty, as well as the pleasing anticipations of 
future bliss known only to the righteous, are standing, living 
proofs of man's immortality. By the common laws of anal- 
ogy and philosophy, the mind contains in itself the evidences 
of its own immortality. So reasoned Socrates, the prince 
of ancient philosophers. 

" Look for a moment at one case of analogy. It is well 
known that the caterpillar spends its existence in three dif- 
ferent states. It comes' into being a disgusting reptile ; 



6 CONVERSATION WITH AN INFIDEL. 

burrows in the crevices of rocks, or mingles with the dust ; 
feeds upon the most noxious vegetables, even the deadly 
nightshade, and conveys a chill of horror by the touch to 
almost every human being. But mark, it is not destined to 
finish its being in this condition. After a short period it 
assumes, by a mysterious law of its nature, the form of a 
chrysalis. This state seems a near approximation to the 
total annihilation of the principle of life. But this myste- 
rious repose is soon broken by the animal's emerging into a 
state of being — into an element and a physical form, at the 
greatest imaginable remove from each preceding mode of 
existence. It is now seen sporting in the air, in the form of 
a butterfly, and has been fitly called by naturalists the ' king 
of insects.' Its former tenement is laid aside, and returns 
to dust, but the same unextinguished and unclianged princi- 
ple of life accompanies the animal to another form. Before, 
it was only disgusting to the sight ; now, its attire is painted 
with the most gaudy and beautiful colors in nature. Before, 
it crawled upon the earth, to be assiduously shunned by 
every passer ; noio, it basks in the sunbeam, borrowing its 
hues, and plays its endless gambols in high air, the delight 
of every child. Before, it was nourished by poison; now, 
it sips at every flower, and is nourished by nectar. How 
beautifully does this simple, but mysterious process of nature 
illustrate man's immortality! The philosopher can as 
easily explain how man may pass into a state of immortal- 
ity, as he can explain how a butterfly is produced from a 
chrysalis. Here are as great mysteries as attend the Scrip- 
ture doctrine of the final resurrection and immortality of 
man ; nor let the sceptic deny the mysteries of the one until 
he can fully solve those of the other. 

" Indeed, the common mysterious law of vegetation, by 
which a new scion or germ is produced from its parent 
seed — the one rising into the light of the sun with renova- 
ted verdure and beauty, while the other decays in the 
earth, afibrds analogical pi'oof of the immortality of man 
equally forcible, and is beautifully appealed to by an in- 
spired writer for that purpose." 

Mr. D now seemed disposed to close the colloquy — 

to which all present had listened with the most eager and 
intense interest — by addressing his antagonist in these 
words : " You, sir, may take pleasure in such views and 



CONVERSATION WITH AN INFIDEL. 7 

opinions upon these matters, but for myself J f/o 7iot like to 
think of them.''' 

Dr. G . " Instead of wholly abandoning a subject, 

sir, which I conceive to be so nearly connected with your 
present and future peace, and upon which your own good 
sense and abilities qualify you to form correct and peace- 
inspiring opinions, let me, in the most sincere friendship, 
counsel you to reexamine most assiduously and carefully 
the ground upon which you stand, and the supposed argu- 
ments by which your belief is supported. This Bible 
teaches that man is endowed with an intelligent, immortal 
mind ; that he is a sinner, and obnoxious to punishment, be- 
cause the 'law is holy, just, and good,' and worthy to be 
eternally maintained. The Lord Jesus Christ from heaven, 
the only begotten Son of God, has made full and adequate 
atonement for sin, and redeemed from the penalty of the law 
all who truly repent and believe upon his name, and will 
crown them with ' glory and immortality,' while the wicked 
or tlie unbelieving and the impenitent will eternally ' eat of 
the fruit of their own doings.' 

"Now, sir, in this belief of a divine, almighty, interced- 
ing, pardoning Saviour, ' exalted at the right hand of God, 
to give repentance unto Israel and remission of sins,' is to 
be found the only remedy for all the maladies of a fallen 
being. And, above all, as I firmly believe, it is the only 
sure antidote to that scepticism and infidelity which is the 
prolific mother of all vice and crime — that infidelity which, 
to morals, is as the autumnal fires that sweep over our vast 
prairies ; to the noble tree of liberty, as a worm at the root ; 
to her fair temple, as a mine beneath her walls, or a maga- 
zine stealthily concealed in her vaults, and waiting only for 
the universal popular consent, and the match, madly ap- 
plied, to scatter her magnificent columns to the four winds. 
Is the infidel, then, a patriot ? When he puts a violent 
hand to the ai'k of Christianity, or attempts to weaken the 
foundations of virtue, morality, intelligence, and religion, 
which Washington pronounced the only firm 'pillars of a 
republic,' he aims a deadly thrust at the heart of his coun- 
try. If this be not corroborated by the history of every 
civil government, let it pass for an idle figure of speech. 
Look at France with her rivers of blood, when it was in- 
scribed upon her temples of religion, 'There is no God.' 



g CONVERSATION WITH AN INFIDEL. 

"Permit me, sir, once more to commend to you and all 
who hear my voice, that blessed Saviour of the world, 
' whose blood ' crimsoned the cross for lost man, and ' cleans- 
eth from all sin.' Here is a balm for every wound — the 
only true refuge from those corroding doubts and fears that 
haunt the unbeliever. This refuge is, to the tempest-tost 
infidel, like a balmy island of repose and safety to the mar- 
iner who has only escaped with his life from being ingulfed. 
It is like the summit of a mountain gilded with sunshine, 
while darkness and tempest lower beneath. It is the sweet 
shield and refuge of the ' Prince of Peace, the mighty God, 
the everlasting Father,' from that coming storm which 
shall 'devour the adversaries.' It is a citadel, which, not 
even the 'last enemy. Death,' can demolish. Here is a be- 
lief which will secure to all its sincere votaries an 'abun- 
dant entrance into the everlasting kingdom of God, to go no 
more out for ever.' " 

Whether Mr. D will comply with this friendly 

counsel, until he shall reach that solemn crisis, called by 
another "an honest hour," the bed of death, it remains for 
time to show. That the conversation had shaken the minds 
of many sceptics, and produced a highly solemn and salu- 
tary impression upon all present, was too manifest to be 
doubted. Do the friends of divine revelation and their 
country witness in this characteristic promptness and firm- 
ness of Dr. G an example worthy of imitation ? Let 

them — according to their ability and opportunities — go and 
do likewise ! 



PUBLISHED BY THE AMERICAN TRACT SOCIETT. 



]¥o. 65. 

AN AMIABLE YOUTH 

FALLING SHORT OF HEAVEN. 



"ONE THING THOU LACKEST."— >Urk 10 : 21. 

The history of this young man is given by three of the 
evangelists, Matt. 19, Mark 10, Luke 18, in nearly the same 
Avords. It is, therefore, doubtless worthy of our marked 
attention. 

This youth possessed many things, and yet was deficient 
in one. He was rich ; he was possessed of power, for Luke 
calls him "a ruler;" he was remarkable for his morality. 
Few young men in our day could compare with him in this 
respect ; for when our Saviour, to try him, mentioned sev- 
eral of the commandments of the second table, in which our 
duty to our fellow-men is enjoined, this young man was 
able to say, " All these have I kept from my youth up." 
And our Lord did not deny the truth of his assertion ; yea, 
he admitted it ; for Mark says, " Then Jesus beholding him, 
loved him." He was pleased with the purity and blame- 
lessness of his external conduct. Christ, as a man, pos- 
sessed the common innocent atfections of human nature ; 
and he loved this young man on account of his freedom 
from the vices to which many are addicted. 

In the sequel, however, it will appear that this youth 
had no proper knowledge of the state of his own heart. 
His obedience was only like that of Paul when a Pharisee, 
"touching the righteousness which is in the law, blame- 
less." 

But he was not only moral, but respectful. Christ was 
treated by most of the Jewish rulers with great contempt ; 
so that it was contemptuously asked, on a certain occasion, 
VOL. II. 31 



2 AN AMIABLE YOUTH. 

"Have any of the rulers believed on him?" This young 
ruler, however, was not ashamed to accost him in the most 
respectful manner ; for he came, regardless of the sneers of 
his compeers, and kneeling, said, " Good Master." Christ 
reproved him for using the epithet "good," as being a title 
which properly belonged to God only ; and, evidently, the 
young man, though he thought Christ was an inspired 
teacher, did not know that he was a divine person. 

And in addition to all, this amiable youth was a serious 
inquirer. The question which he asked was the most im- 
portant that he could ask, or that any man ever asked : 
" What must I do to inherit eternal life ?" He was con- 
vinced that something was still needful, but he knew not 
what. He had heard of the teachings of Christ, and he was 
impelled by the serious impressions on his mind, to break 
through every difl&culty, and to inquire of the Master ; be- 
lieving that he could tell him what to do to secure this 
object of infinite value. 

And, evidently, he was confident that he was willing to 
do whatever should be prescribed. Oh, deceitful heart ; how 
little did he know of its true state ! But Jesus knew, and 
in a moment brought him to a fair test. He knew that, 
notwithstanding all his fair professions, amiable character, 
and courteous demeanor, he was an idolater in his heart, 
and worshipped mammon with supreme affection. He 
therefore said. Go sell all that thou hast and distribute to 
the poor, and come, follow me ; and thou shalt have treas- 
ure in heaven. 

O what a test for a lover of riches ! See, the young 
man's countenance changes ; he remains silent. His heart 
is imdergoing an evident conflict. Heaven and earth, with 
all their charms, are before him.. For a moment, perhaps, 
he hesitates ; for he sincerely wishes to possess eternal life — 
but, hard condition ! to give away all his riches, to which 
his hea^t was wedded ! No, no ; he cannot do it. 

See, he turns his back on the Saviour; he turns his 
back on all the treasures of heaven. He goes away sorrow- 



AN AMIABLE YOUTH. 3 

ful indeed, very sorrowful to lose the opportunity of se- 
curing eternal happiness, but deliberately resolved not to 
reUnquish his hold of this world. He will have his " good 
things " in this life, whatever may become of him in the 
next. Here is a picture of the true state of thousands — of 
thousands of well-instructed, moral, and amiable youth ! 

But was not this a hard test ? Was it not more than is 
required of others ? Not at all. All may not, in fact, be 
put to this test ; but every true disciple has already passed 
this ordeal, and has renounced the world as a portion — as 
an object of supreme affection. And every true Christian, 
however much of this world he may possess, would instantly 
resign it all at the command of Christ. It is the character- 
istic of every genuine disciple, that, for the sake of Christ, 
he has been made willing to forsake father, mother, wife 
and children, house and lands, yea, life itself. 

It is true, this test, if made practical in our churches, 
would detect the hypocrisy of a multitude of professors ; 
or rather, their want of supreme love to Christ is already 
but too evident, from the ardor with which they pursue the 
world, and from their unwillingness to part with even a 
small portion of their wealth, to promote the cause of Christ. 

This yoimg man possessed many excellent qualities and 
advantages, and lacked but one thing ; yet that was the 
main thing — the one thing needful : a heart to love God 
supremely — a heart to prefer heavenly treasures to earthly 
riches. Though his character and conduct were so correct 
and amiable, yet his heart was not right in the sight of 
God. He went away sorrowful. 

But did he ever come back with a better mind ? We 
do not read that he ever did. His sorrow was not that of 
true repentance — repentance unto life, but " the sorrow of 
the world which worketh death ;" a sorrow which probably 
he has bitterly felt for eighteen centuries, and which will 
never cease. 

What good can his riches do him now ? They only 
furnish fuel to the flame in which he is tormented. Let 



4 AN AMIABLE YOUTH. 

young men look at this. Let the lovers of riches look at 
this. 

Although neither the future course of this rich young 
man in this world, nor his final destiny, is given in the Scrip- 
tures, the probability is, that, having turned his back on the 
Saviour and on the heavenly inheritance, he relinquished all 
thought about his salvation from this time, and abandoned 
himself to the enjoyment of his idolized riches. Men who 
have for a time been under serious concern about the salva- 
tion of their souls, and afterwards turn back to the world, 
because they find the terms of salvation too diflficult', com- 
monly become more careless and more hardened than oth- 
ers. "Their last state is worse than the first." 

But though we have no record of the end of this rich 
young man, we have, from the lips of the Saviour himself, 
an affecting account of the end of another rich man, who 
lived in splendor and pleasure on earth, but neglected piety 
and charity. The transition, in his case, from a sumptuous 
table, and from being clothed in purple and fine linen, to 
the torments of hell, is as great as the imagination can con- 
ceive. When he began to experience the keen anguish of 
future misery, O how bitter was his cry ! "Send Lazarus to 
dip his finger in water and cool my tongue, for I am tor- 
mented in this flame." But it was too late to pray. He 
had enjoyed his good things here, and nothing but torment 
awaited him in the world of woe. Let the rich and respect- 
able fear, then, 16st they receive their portion in this world. 
Better to be poor as Lazarus here, if, when we die, angels 
shall convoy our departing spirits to the paradise of God. 



PUBLISHED BY THE AMERICAN TRACT SOCIETY. 



I¥o. 66. 

ON 



SPIRITUAL DECLENSION 



BY RT. REV. CHARLES P. M'lLVAINB. D. D. 



" And unto the angel of the Church of the Laodiceans 
write : These thnigs saith the Amen, the faithful and true 
Witness, the beginning of the creation of God : I know thy 
works, that thou art neither cold nor hot : I would thou 
wert cold or hot. So then, because thou art lukewarm, 
and neither cold nor hot, I will spew thee out of my mouth. 
Because thou sayest, I am rich, and increased with goods, 
and have need of notliing ; and knowest not that thou art 
wretched, and miserable, and poor, and blind, and naked. 
I counsel tliee to buy of me gold tried in the fire, that thou 
mayest be rich ; and white raiment, that tliou mayest be 
clothed, and that the shame of thy nakedness do not appear ; 
and anoint thine eyes with eye-salve, that thou mayest see." 
" He that hath ears to hear, let him hear what the Spirit 
saith unto the churches." Rev. 3 : 14-18, 22. 

Could language have described more forcibly a state of 
spiritual declension ? Could words have told more impres- 
sively the abhorrence and loathing with which such a con- 
dition is beheld of God ? 

But was it only for the unhappy Laodiceans that these 
words were written ? Can we discover, in these days of 

VOL. II. ai* 



2 ON SPIRITUAL DECLENSION. 

light and privileges, no churches, no professed Cliristians 
among the churches, to whom these affecting admonitions 
are appropriate ? Alas ! we too have our Laodiceans, in 
all their poverty, blindness, and nakedness ; in all their 
wretchedness and self-complacency. Churches that once 
"brought forth fruit abundantly;" on whose altars the 
sacred fire of devotion was ever bright, and into whose em- 
brace precious souls were often snatched from a perishing 
world, are now sunk in the slumber of spiritual death. Not 
that they have deserted the ranks of Christian profession ; 
but that they have wandered wofully from the ways of 
Christian practice. Not that they have become a scandal 
in the eyes of the world ; but that before Him who " seeth 
not as man seeth," they "have lost their first love ;" that 
" having a name to live," they " are dead." By such un- 
faithfulness the Holy Ghost is grieved. O how important, 
that those in this state should be awaked to " repent and do 
their first works," lest God should " come unto them quick- 
ly, and remove their candlestick out of his place." 

I. The first step towards the healing of the sick is a 
knowledge of the symptoms and extent of the malady. To 
the SYMPTOMS OF SPIRITUAL DECLINE among the members 
of a church, let us first attend. 

1. One of its earliest forms, is that of « want of a spirit- 
ual mind. " To be spiritually minded is life and peace." 
It is not only the sure and essential preparation for the life 
and peace of heaven, but an infallible criterion by which 
the life and flourishing state of religion in the soul at pres- 
ent may be determined. " They that are after the Spirit, 
do mind the things of the Spirit." They have their minds 
habitually interested and occupied with spiritual things. 



OSr SPIRITUAL DECLENSION. 



3 



Their liearts are set on things above ; their meat is to do 
the will of God ; their great concern and chief engagement 
are with the salvation of their souls and the glory of their 
Master. As they become destitute of this happy frame of 
mind, they are lukewarm, and approach the character of 
those wlio are carnal. 

Many are the ways by which this approach may be de- 
tected. When professed Christians can be much in each 
other's society, without communing together upon those 
great and precious topics of grace, and love, and duty, the 
savor of which should impart a freshness and life to all 
their intercourse ; when they do not love, as fellow-pil- 
grims, to talk together by the way ; or do not feel that 
bond of Christian fellowship which unites the hearts of all 
faithful disciples ; then indeed they are not " walking after 
the Spirit." When, in addition to these evidences of spirit- 
ual declension, you observe their affections as much en- 
grossed with the objects of this life as with those " above, 
where Christ sitteth on the right hand of God;" when 
worldly business is made the great concern of life, and the 
business of eternity is subordinate, the former receiving the 
strength and the labor, the latter but the form and profes- 
sion ; then know for a truth that among that people there is 
a sad spiritual declension. 

2. But lukewarmness is also manifested hy formality in 
the exercise of public worship. Vital religion flourishes 
among those who can say with David, " How amiable are 
thy tabernacles, O Lord of hosts. My soul longeth, yea, 
even fainteth for the courts of the Lord ; my heart and my 
flesh crieth out for the living God." " For a day in thy 
courts is better than a thousand. I had rather be a door- 
keeper in the house of my God, than to dwell in the tents 



4 ON SPIRITUAL DECLENSION. 

of wickedness." " My soul thirsteth for God, for the liv- 
ing God ; when shall I come and appear before God ?" 
But alas, how many the churches in which but a very few 
hearts are tuned to such strains ; and the professed follow- 
ers of Christ assemble rather from custom and a sense of 
propriety, than from any spiritual desires ! How lament- 
able their carelessness when in the presence of God, and 
their want of that solemnity of mind, and prayerfulness and 
meekness of spirit, so essential to a profitable use of the 
means of grace ! 

When among the members of a church there appears 
an habitual coldness in prayer ; when there is among them 
no impressive sense of sin ; no hungering after righteous- 
ness ; no tenderness of heart ; no spirit to embrace and re- 
joice in the promises of the Gospel ; to look by faith to the 
crucified Saviour, and commune with God ; when coldness 
and formality are become so dominant, that all the aflect- 
ing thoughts and recollections connected with the Supper 
of the Lord, are of no avail ; and those who wait upon that 
ordinance, instead of renewing their covenant engagements 
to Christ, with deep repentance and lively devotion under 
th^ remembrance of his dying love, can approach the sol- 
emn ordinance with no emotions more elevated than those 
of common seriousness, it should be taken for granted that 
religion. is in a state of dangerous decay. The tree doth 
not bring forth " fruit in its season ;" the leaf thereof is 
withering ; the hand of the husbandman to search it, and 
the outpourings of the Spirit to revive it, are needed, lest 
it perish. 

3. Another symptom of declension is conformity to the 
world. " Be not conformed to this world ; but be ye trans- 
formed, by the renewing of your mind." Our blessed 



ON SPIRITUAL DECLENSION. 5 

Master "gave himself for us, that he might purify unto 
himself a peculiar people, zealous of good works." So long 
as a Christian shall maintain in his soul the power of relig- 
ion, he will feel no desire, nor can he be persuaded to de- 
scend in his views, affections, and efforts, to a conformity 
with those who have never known " the excellency of the 
knowledge of Christ." 

Can there be a more unpromising feature in the appear- 
ance of any people, than that of fondness for the manners, 
luxuries, and pomp of the world 1 The bad cultivation of 
a garden is not sooner known by the multitude of its 
weeds, than a lukewarm church by the worldly spirit of 
its members. A spii'it of prayer cannot thrive in the at- 
mosphere of a prayerless world. Love and zeal must wane, 
as they approach the contaminating examples of those who 
live but for themselves. There is no more obvious proof 
that spiritual declension has already made lamentable prog- 
ress in the heai't of a Christian, than that he begins to 
measure the length of worldly conformity to which he may 
venture, without forfeiting the good opinion of his brethren, 
or matej'ially compromising the interest of religion. A 
Christian in health is bold and decided ; not anxious to de- 
lineate the precise line between religion and the world, be- 
cause resolved never to wander so far from the great centre 
of religion as to find occasion for its guidance. 

4. Another evidence of lukewarmness is, a want of zeal 
for the cause of religion and the glory of God. Wherever 
the Gospel is successful upon the hearts of men, and the 
souls of Christians are animated with the love and praise 
of the blessed Redeemer, there assuredly will be seen an 
earnest desire that perishing sinners should be blessed with 
the privileges, and converted under the saving grace of tho 



Q ON SPIRITUAL DECLENSION. 

Gospel. A spirit of prayer, united with that of diligent 
exertion for the spread of the Gospel, will conspicuously 
prevail. The necessity of labor and of pecuniary sacrifice 
will not discourage this happy fellowship. Looking unto 
Jesus, and unwearied by " the contradiction of sinners," 
they will " give all diligence," by private and public means ; 
in supplication ; in circulating the truth ; in the labors of 
Sabbath-schools, or Bible, or Tract, or Missionary Societies, 
or any other institution formed for the glory of God ; to 
contribute some little aid to the great cause of man's salva- 
tion. The opposite of this blessed disposition is manifested, 
when among the members of a church there is no commu- 
nity of feeling and of prayer for the interests of the Re- 
deemer's kingdom ; when their " ears are dull of hearing," 
and their hearts are slow to rejoice at the tidings of prosper- 
ity in any portion of Zion ; when with the efforts, and wants, 
and hardships of those who have taken their life in their 
hand, and gone to the heathen, for their Master's cause, they 
feel no affectionate and prayerful sympathy. 

But more especially is it manifested in the languishing 
of religious institutions, and in a want of prayer for the 
outpouring of the Spirit of God. Do you know a people 
among whom a Sabbath-school cannot flourish ; or whose 
Bible or Missionary Society is either entirely given up, or 
maintained but by a few members, with zeal scarcely per- 
ceptible ? Do you know a people having no lively interest 
in the supply of the poor and the heathen with the bread of 
life, and no disposition to contribute of their means to this 
cause so solemnly bequeathed by Jesus to his church ? Do 
you know a people among whom there is no prevailing 
anxiety for the blessing of God upon the ministry of the 
word ; no union of labor and prayer that the means of 



ON SPIRITUAL DECLENSION. 7 

grace may be attended among them with the reviving and 
converting etFusion of the Holy Gliost ; no hearty partici- 
pation in the strivings of that army of the faithful by which 
the throne of grace is so besieged, till " He that sitteth on 
the throne" shall "breathe upon the slain," and cause a 
glorious revival among the millions who are " dead in 
trespasses and sins ?" Then be sure you know a people 
who, no matter what their devotion to the form and cere- 
mony of religion, or their attachment to the distinctive 
peculiarities of their creed, have "a name to live" while 
they " are dead " — have the form of godliness without its 
power. 

5. Another evidence of spiritual declension is a low re- 
gard for the strictness and sanctity of the Saibalh. To one 
of a truly spiritual mind, all the hours of the Sabbath are 
precious. He truly welcomes the holy day ; feels a pleasure 
inexpressible in its calmness, retirement, and devotional 
associations ; loves to consider the heavenly happiness as 
prefigured in the pleasures of an earthly Sabbath ; and 
instead of any anxiety that the holy obligations of the day 
should terminate, would most thankfully bear the whole 
spirit and seriousness of the Sabbath into all the business of 
the week. But far different are the feelings of him whose 
heart has strayed from the path of life. Are his thoughts 
carefully watched, lest they grovel with earthly cares ? Do 
you beliold in him that sei'iousness of conversation, that 
spiritual engagement of thought and feeling, so peculiarly 
appropriate to the holiness of the season ? If he only reads 
a little more of Scripture than ordinary, and abstains from 
attention to worldly business, is he not contented with his 
Sabbatli, though amusements be indulged, books read, con- 
versation shared, and company seen, by which his mind 



8 ON SPIRITUAL DECLENSION. 

cannot but be diverted from spiritual pursuits ? As there is 
no better expedient for growth in grace than Sabbath faith- 
fulness, so is there no surer step to religious decay than 
Sabbath negligence. And it may be taken for granted, that 
wherever a Christian community have come to making a 
division of the Sabbath between God and the world, so as to 
have their hours of seriousness and of relaxation from seri- 
ousness, and to anticipate the following day by a little 
antepast of its freedom ; there, vital religion has already 
declined to a mournful degree. 

6. A want of union among the members of a church is 
another symptom of spiritual declension. It was in times 
of great spiritual prosperity, while the Gospel was extending 
through the earth, and Christians were glorying in being 
counted worthy to suffer in the cause of Christ, that their 
enemies were constrained to exclaim, " Behold, how these 
Christians love one another." Our adorable Master, in 
those words, " By this shall all men know that ye are my 
disciples, if ye love one another," has left us a criterion by 
which to determine, not only whether our religion is flour- 
ishing, but whether we have any to flourish. " How good 
and pleasant it is for brethren to dwell together in unity." 
But what a grief to the heart of a true Christian is it, when 
the members of a church, instead of associating together as 
children of the same heavenly adoption, soldiers in the 
same fight of faith, and debtors to the same immeasurable 
grace ; instead of being " kind, tender-hearted, forgiving 
one another even as" they hope "God, for Christ's sake, 
hath forgiven" them, are agitated and divided by strife and 
contention, envyings, jealousies, and evil-speakings, which 
distract their efforts, quench their spirit of devotion, paralyze 
the exertions of their minister, and afford an occasion of 



ON SPIRITUAL DECLENSION. 9 

triumph to the enemies of the Gospel. " A house divided 
against itself cannot stand." 

7. Spiritual pride is another and a very lamentable 
symptom of decay. The most hopeless appearance of the 
Laodiceans was their perfect self-satisfaction ; imagining 
they had " need of nothing," while in reality " poor, and 
miserable, and blind, and naked." " Woe to them that are 
at ease in Zion." Woe to those who say, " Peace, when 
there is no peace." Woe to those who, in a state of luke- 
warmness and barrenness, instead of " lamentation, and 
weeping, and great mourning," can fold their arms in con- 
tentment and security. The most fatal symptom of one 
perishing with cold is, that he feels disposed to lay his stiff- 
ened body down to sleep upon the frozen earth ; and no 
warning nor entreaty can rouse him from the lethargy, or 
move him from his perilous purpose. If such symptoms be 
mournful, what shall be said of the spiritual condition of 
those who, while surrounded with the painful evidences of 
lifeless formality ; of conformity to the world ; of the ab- 
sence of all spiritual mindedness ; of Christians divided ; 
zeal departed ; the Sabbath neglected, and valuable institu- 
tions dying ; and while conscious in themselves of coldness 
and deadness, can look around upon the desolate scene, and 
within upon their own unfaithfulness, without humiliation : 
nor only without humiliation, but without even anxiety or 
serious reflection ; perhaps with a spiritual pride that speaks 
the language of Loadicea, " We are rich, and in need of 
nothing ;" or the words of the Pharisee, " God, we thank 
thee that we are not as other men are." " He that hath ears 
to hear, let him hear" what the Spirit saith unto this people. 
" Remember from whence thou art fallen, and repent, and 

do the first works ; or else I will come unto thee quickly, 
VOL. II. S-i 



10 Oy SPIRITUAL UECLENSIOX. 

and will remove thy candlestick out of his place, except 
thou repent." 

11. Having now enumerated some of the symptoms of 
declension in religion, it will not be out of place to take a 
view of some of the causes by which such lamentahlc ap- 
pearances are usually produced. They will be seen by 
taking a few individuals out of all the members of a church, 
whei'e spiritual decay has exhibited its desolations, and in- 
vestigating their habits. We mention, 

1. A neglect of the word of God. "Man shall not live 
by bread alone, but by every word that proceedeth out of 
the mouth of God." Such was the answer of Jesus to the 
insidious enemy who would have allured him away from 
God ; and such should be the language of every Christian 
soul, when tempted to neglect the Bible. It is the precious 
means of his nourishment, refreshment, and consolation ; 
"more to be desired than gold;" "sweeter than honey;" 
" converting the soul," " rejoicing the heart," " enlighten- 
ing the eyes," "making wise the simple." How did the 
Psalmist prize the word, when he exclaimed, " Oh how 
love I thy law; it is my meditation all the day." "Thy 
testimonies are my delight and my counsellors !" With 
such experience, the hearts of all who live near to God 
agree. They literally feed upon the word. The com- 
munications of the Gospel are often their means, through 
the blessing of the Spirit, of near and precious communion 
with God ; and the more they read and meditate upon the 
divine testimonies, the more do they grow in grace, and in 
that knowledge for which the apostle counted " all tilings 
but loss." 

There are several ways by which a want of proper re- 



ON SPIRITUAL DECLliNSION. J j; 

gard for the Bible is discovered. They only can be con- 
sidered as really in the way to be profited by the word, 
who read it habitually and frequently, with a real desire 
to know the will of God for the purpose of performing it. 
Where was a Christian ever seen growing in grace, watch- 
ful, prayerful, and spii'itual, who did not thus wait upon the 
Avord ? And where is the individual to be found, habitual- 
ly neglecting the Bible, in whom the spirit of prayer and 
of watchfulness is not low, if indeed it can even be said to 
have an existence ? 

But among those who do habitually read the Scriptures, 
a want of due regard to them is often manifested in the 
neglect of those two essential companions of all profitable 
use of the word, meditation and 'prayer. The Bible is in- 
deed a treasure " more to be desired than gold, yea, than 
much fine gold;" but it will not yield its precious sub- 
stance unless diligently sought. The way to seek this 
treasure, and the diligence, earnestness, application, and 
prayer required for its profitable pursuit, are described in 
the following words from the second chapter of Proverbs : 
" My son, if thou incline thine ear unto wisdom, and apply 
thine heart to understanding ; if thou criest after know- 
ledge, and liftest up thy voice for understanding ; if thou 
seekest her as silver, and searchest for her as for hid treas- 
ures ; then shalt thou understand the fear of the Lord, and 
find the knowledge of God." Though all Scripture is 
" profitable for doctrine, reproof, correction, and instruction 
in righteousness," it should not be expected to answer all 
these important purposes, and show all its fitness for them, 
but to him who " searches the Scriptures,''^ and '■'■follows 
after righteousness, godliness, faith, love, patience, meek- 
ness." " Blessed is the man whose delight is in the law of 



22 ON SPIRITUAL DECLENSION. 

the Lord, who meditates thereon day and night ;" and who, 
like the Psahxiist, accompanies his meditation witli praying, 
" Open thou mine eyes, that I may behold wondrous things 
out of thy law." " He shall be like a tree planted by the 
rivers of water, that bringeth forth his fruit in due season ; 
his leaf also shall not wither, and whatsoever he doeth shall 
prosper." 

But not so are those who read without meditation and 
prayer. The fruit of such reading will be but " as the 
chaff which the wind driveth away." Of such an inade- 
quate use of the Bible, the natural offspring is formality in 
all devotional duties. The soul becomes barren ; the heart 
cold. The sense of our necessities departs. The convic- 
tion of sin dies away. The glory and majesty of God lose 
their impression on the mind. The love of Christ ; our 
need of him ; the exercise of faith ; the thirst after right- 
eousness ; the feeling of our continual dependence upon di- 
vine grace ; the spirit of prayer ; all decline, day by day. 
Though prayer be kept up in its form, it will be almost en- 
tirely in form. The heart unimpressed with its wants, will 
not know for what to pray. And the natural consequence 
is, soon almost entirely to give up even the habitual form 
of praying. From this downward road, and from the gate 
which leads to it, may all that read these pages, and he 
that writes them, through the mercy of God, be preserved ! 

2. But we shall find another important cause of spirit- 
ual decline, in the neglect or inadequate exercise of secret 
prayer. It cannot be necessary, in this place, to show how 
perfectly the whole spirit and power, and even existence, 
of vital religion, are dependent upon the duty of secret 
prayer. One might attempt as well to live without breath, 
as to be a Christian Avithout prayer, A healthy state of 



ON SPlRlTUxVL DECLKNSION. J3 

body is not more invariably indicated by the free and regu- 
lar beating of the pulse, than a lively state of the soul by a 
regular habit and free exercise of a spirit of prayer. As 
we judge of a child that has no care for its daily food, do 
we judge of a Christian who feels no desire after commun- 
ion with God. Both are declining ; both must have a 
physician. " Pray without ceasing," " pray always," saith 
the Scripture. Jesus taught " that men ought always to 
pray, and not to faint." That blessed Example of all Chris- 
tians was abundant in prayer. And what has, in all ages, 
been the peculiarity of him who has drunk deepest of his 
spirit, imitated the most closely his example, and enjoyed 
the most largely his love ? " Behold, he prayeth." Who 
has ever been a shining light in the world, whose spirit 
was not distinguished in its every feature with the impress 
of prayer ? Who has ever made shipwreck of the faith, or 
backslidden from the appropriate stand of a professor of re- 
ligion, in whose experience it could not be discovered that 
the first symptoms of decline were manifested in a difficulty 
of the breath of prayer ? 

Some professors of religion, who make it a rule to pray 
in private twice at least every day, do not keep to their rule. 
Almost any excuse can s§rve for its violation. Their sense 
of the duty, necessity, and pleasure of prayer, is not suffi- 
ciently abiding and solemn to set them resolutely against 
all temptations to negligence. Morning slumbers and even- 
ing drowsiness overcome them, when they should be found 
on their knees. Often the cares of the world are entered 
upon before the cares of the soul have had their attention. 
Often, indeed, the business of the world has so anticipated 
the infinitely greater business of eternity, as to have gained 
the whole occupancy of the mind, at the very time when, 

VOT,. TT. H'?*- 



14 ON SPIRITUAL DECLENSION. 

in outward appearance, and in the profession of liis lips, the 
sinner is communing with his God. 

But among many of those who suffer nothing to steal 
away the seasons habitually appi'opriated to secret devotion, 
the worm that eats away the heart of the tree, and brings 
on its declension, may be discovered in their manner of en- 
gaging in prayer. Do they read the Scriptures as prepara- 
tory to prayer ? But in what manner ? Perhaps only in 
the spirit of students, for purposes of mere information, and 
with the eye of criticism ; or more probably with haste, 
carelessness, coldness, and wandering of mind, instead of 
that humble, prayerful, meditative spirit, with which a sin- 
ner should seek the contrite heart, the lively faith, the love, 
reverence, and adoration of an acceptable worshipper. 

But after reading, in what manner do they go to the 
throne of grace ? " Boldly," indeed ; but not in the bold- 
ness of a penitent soul, embracing and rejoicing in the cov- 
enant of grace. Boldly, indeed ; but with the boldness 
which cold feelings, distracted minds, and mere formality 
produce. They do not feel their wants, sins, weakness ; 
they have no thirsting after righteousness ; they do not pant 
after God. And yet with such prayer they are satisfied. 
Rising from it under the satisfaction of feeling that they 
have discharged a periodical debt, they enter upon the cares 
of life with that lightness of heart, which says they have 
left nothing undone. 

And here, let it be marked, is the first step in the down- 
ward path from the peace of God and the health of the 
soul : I do not mean merely this wandering of thoughts, 
and coldness of heart, sometimes occurring in prayer; for 
such sins all have occasionally to mourn ; but the content- 
ment with which the frequent recurrence of such sins is re- 



ON SPmiTUAL DECLENSION. I5 

garded. This rising up from a throne of grace, where God 
has been mocked with words without meaning ; prayer 
without desire ; confession without conviction ; acknow- 
ledgment without sorrow ; thanksgiving without gratitude ; 
promises without sincerity ; the name of Christ witliout 
faith ; — and yet no self-condemnation ; no self-loathing ; no 
efforts to awaken the soul to its danger, and the heart to its 
duty ; no anxious exertions to summon the scattered affec- 
tions away from the world, to preach to them their guilt, 
and urge tliem onward to heaven : this is the sad token of 
spiritual decay, against which, all who name the name of 
Chi'ist should unremittedly watch. 

3. This leads to the consideration of another cause of 
spiritual decline : a neglect of self-examination. A man's 
accounts in his business with men will not more certainly 
become deranged by a neglect of examination, than will 
those infinitely more momentous accounts, in which his 
soul is concerned with God. Self-examination should be 
continual, because the efforts of enemies are unceasing ; 
vigilant, because the snares of our enemies are extremely 
deceitful ; universal, because there is no place where we 
may not be assailed, no moment in which we may not go 
astray, no being but may hurt our souls. 

Do we habitually repent of our sins, truly believe in 
Christ for their forgiveness, and hourly strive against them 
all? Is there any sin with which we are at peace ; which 
we deliberately indulge ; which occasions no anxiety nor 
contrition ; which grows, instead of dying ? Are our affec- 
tions set on things above ? Is the spirit of the world, of 
pride, luxury, and mammon, mortified ? Do we live like 
pilgrims and strangers, feeling the value of the soul and the 
vanity of earthly, things ; realizing the preciousness of our 



IQ ON SPIRITUAL DECLENt?10\. 

time ; " striving to enter in at the strait gate ;" and " press- 
ing towards the mark for the prize of the high calling of 
God ?" As men of God, do we flee the idols of the man of 
sin, and "follow after righteousness, godliness, faith, love, 
patience, meekness ; fighting the good fight of faith, that we 
may lay hold on eternal life ?" Does the love of Christ 
constrain us to live unto him ; to " count all things but loss 
for the excellency of the knowledge of him ;" to be " will- 
ing to suffer the loss of all things, that we may win Christ, 
and be found in him ?" Do we feel a lively zeal for the 
cause of Christ and the salvation of souls ? Are we doing 
all we can to promote the glory of God and the good of our 
fellow-creatures ? Do we use our time, talents, influence, 
and property, for the cause of religion ? Are we growing 
in grace, in humility, faith, the love of the Scriptures, the 
spirit of prayer, and the subjugation of ourselves ? Such 
are some of the questions with which the Christian should 
be ever prying into and proving the state of his heart ; such 
are the serious visitors before whom he should frequently 
call up his most secret thoughts for inspection and trial. 
" Who can understand his errors V Therefore should we 
pray, " Cleanse thou me from secret faults ;" " set my secret 
sins in the light of thy countenance ;" " search me, O God, 
and know my heart ; try me, and know my thoughts ; and 
see if there be any wicked way in me, and lead me in the 
way everlasting !" " He that doeth these things shall never 
fall." But he who neglects them will wander from God, 
just in proportion to his negligence. Soon will he find 
himself in utter darkness and wretched confusion. 

Oh ! ye that have given over the keeping of your souls, 
be persuaded to investigate their affairs. Look how your 
accounts stand with God. Consider how you will be able 



ON SPIRITUAL DECLENSION. ] 7 

to appear, when the Judge shall summon you to "give an 
account of your stewardship." Are you afraid to investi- 
gate ? Then be certified your affairs mu.st be in dreadful 
need of scrutiny. But be not afraid. Infinitely better is it 
to know the worst, now while there is time to repent and 
amend, than when death and eternity shall stare you in the 
face. Infinitely better to examine your souls' affairs, no 
matter what the pain of the discovery, now while " he that 
asketh, receiveth," than leave them to be settled at that day 
when he who cannot render up his talents with increase, 
must himself sink under the eternal wrAth of God. 

We have now considered three of the principal sins 
which lie at the root of spiritual decay. Only let one be 
negligent of the Scriptures, or careless in secret prayer, or 
remiss in self-examination, and he will soon see the most 
lamentable consequences in all the departments of his soul's 
affairs. Instead of a tree planted by rivers of water, and 
bringing forth its fruit in due season, he will be likened unto 
that barren fig-tree by the way-side, unprotected, unculti- 
vated, from whose roots all the outpourings of heaven pass 
away ; whose blossoms may please the eye, but whose fruit 
shall fall untimely ; whose very leaves soon must wither ', 
and for which, unless it revive, the command shall issue, 
" Cut it down ; why cumbereth it the ground ?" 

It is from causes such as those we have mentioned, that 
professors of religion come to the neglect, and oflen the 
disuse of that most important portion of domestic duty so 
essential to family religion, to the education of children, 
to the comfort of parents, to the welfare of servants, and to 
the interests .of the church o£ Christ— family worship. It is 
from such causes, that congregations in which the life of re- 
ligion and the power of tlie Gospel were once conspicuous, 



18 ON SPIRITUAL DECLENSION. 

come, through the unfaithfulness of professed Christians, 
and especially of those who are considered the leaders 
among the people, to exhibit that want of a spiritual mind ; 
that formality in public worship ; that spirit of worldly con- 
formity ; that want of zeal for the cause of religion and the 
glory of God ; that low regard for the strictness and sanctity 
of the Sabbath ; that want of union among professed Chris- 
tians ; and, frequently, that most hopeless spiritual pride, 
which mark a people on whose doorposts the Lord hath 
written his own charge of lukewarmness, and whom he will 
reject with abhorrence. 

Should these remarks arrest the attention of any who 
have reason to believe they are in a state of declension, 
such as that above described, may the Lord enable the 
writer to say " a word in season " to their hearts. 

Dear brethren, have you not most melancholy reason, 
from all your feelings at this time, to fear that you have 
been deceiving yourselves ; that you never have been 
Christians; that your hearts were never changed? With 
what misgiving of mind ; with what shame of conscience, 
unless your consciences be seared, and your eyes blinded, 
must you approach the table of the Lord ! Oh, how must 
every look of the Saviour shame you ; his every wound and 
groan upbraid you ! 

Dear brethren, how will you stand the terrors of a 
death-bed ? How will you then bear the recollection of 
your broken vows and resolutions, your neglected privi- 
leges, your abused mercies, and your despised warnings ? 
How will you be able to stand, when you shall see eternity 
just before you ; and, looking back upon yourselves, shall 
behold your spiritual affairs all in confusion; the founda- 



ON SPIRITUAL DECLENSION. jg 

tion of your hopes unexamined ; and an awful uncertainty 
whether you are to meet the face of God in peace or wrath, 
rising up at every moment to torture your anxious souls ? 

Oh, come to yourselves! arise, go unto your Father,' 
and say unto him, " Father, I have sinned against heaven 
and before thee, and am no more worthy to be called thy 
son." Your heavenly Father, though offended, is yet 
waiting to be gracious. He will see you afar off, and will 
come out to meet you, and in the arms of his love, will em- 
brace you ; and there shall be joy among the angels of God, 
as when a sinner repenteth. 

Consider, brethren, what injury your example is contin- 
ually doing to the cause of religion, and to the souls of men. 
With what feelings do men of the world regard you ? If 
they are disposed to despise religion, they will see your in- 
consistent spirit, and be emboldened. If disposed to take up 
with a low standard of religion, they will call you Chris- 
tians, think it enough to reach your standard, and thus, 
in all probability, ruin their souls. But, what is the influ- 
ence you are daily, though silently, producing upon the 
members of your families, and all within the reach of your 
influence ? Must they not either perceive and lament your 
inconsistent example, or else be receiving every moment its 
contamination ? Must not your children be trained up un- 
der the most erroneous impressions of the real spirit and 
duty of a Christian ? Must not the churches with which 
you are connected, and the ministers to whose preaching 
you listen, feel the evil of your defection, in proportion to 
your numbers, and your standing ? If you are looked up 
to, among any people, for your age, experience, or standing 
in society, should you not tremble at the responsibility 
which you so unfaithfully discharge? 



20 ON SPIRITUAL DECLENSION. 

Then, oh backsliding souls, by your own fears and 
wretchedness ; by all your professions, vows, and resolu- 
tions ; by the Spirit whom you have grieved, and the 
Saviour you have forsaken ; by the guilt and the danger 
of your condition ; by the blood of the souls you are ruin- 
ing ; and the pangs of that death-bed, to which you are 
hastening ; be exhorted and entreated to return, and seek 
the face of God. The Lord hath not forgotten to be gra- 
cious ; his mercy is not clean gone for ever. " Though 
your sins be as scarlet," repent, and " they shall be white 
as snow ; though they be red like crimson, they shall be as 
wool." But "what thou doest, do quickly." Be in good 
earnest. Make sure and thorough work. Have done for 
ever with half-way work. Time enough has been lost, and 
pain enough has been felt, to forbid eternally any thing 
short of a complete surrender to Christ, That you may 
have grace to make it, and that the rest of your life may 
lead straightway to heaven, the Lord in mercy grant, 
through our Lord Jesus Christ ! 



PUBLISHED BY THE AMERICAN TRACT SOCIETY. 



]¥o. 67. 

THE 

CHRISTIAN MINISTER'S 

AFFECTIONATE ADVICE 

TO 

A MARRIED COUPLE. 

BY REV. JAMES BEAN, A.M. 
CHAPTER I. 

Important nature of the Marriage Union. — Danger of remissness in 
Duties formerly paid. — Treatment of Relations. 

The marriage relation is the most important of any you 
are capable of forming in this life. It is not your own 
happiness only, but that of others also, that may be affected 
by an improper behavior in this connection. It is a union 
constituted with a view, not merely to the reciprocal benefit 
of the two persons who agree to form it, but likewise to the 
manners and the happiness of society at large. 

Smaller communities are the nurseries of larger ones. 
At a certain time of life a transplantation is made, and the 
larger field of society takes its character from those qualities 
which were brought into it from the little inclosures of 
family life. You are therefore not to consider yourselves 
merely as two friends, who have agreed to share each 
other's trials or enjoyments ; but as the founders of a little 
community of rational and immortal creatures, who may 
hereafter found other small communities, and from whom 
in process of time, a multitude may spring. To this multi- 

VOL. IT. R3 



2 ADVICE TO A MARRIED COUPLE. 

tude, stationed here and there, according to the allotments 
of Divine Providence, you may give a cast of character, the 
influence of which may be matter of pleasure, or of pain, 
both to themselves and those with whom they, are connected, 
long after you have ceased to act in the present scene. 
And though you may never move far from the spot on 
which these observations are addressed to you ; yea, and 
ere long be forgotten even in this little circle ; yet the good 
or evil influence of your conduct on this circumscribed spot 
may take such a range, as to be felt where the name even 
of your country is scarcely known. 

But even this, though a large view of the possible ex- 
tent of your influence, is comparatively but a confined one. 
It may be felt to eternity. The members of your family 
are immortals. Such also will be their successors. They 
will not only have a place in society, but an account to 
render to God. Before him they must appear at the great 
audit of the world, " to receive according to the things done 
in the body, whether they be good or bad," 2 Cor. 5:10; 
and to you they may be in some measure indebted for the 
terror or the transport they may feel at that solemnity. 

From these considerations, see the importance of your 
connection, and accept of that advice which your minister 
feels it his duty to address to you. 

I will consider you as felloic-travellers on the road of 
life ; not brought together by accident, or as those who have 
consented to keep together on the journey merely from a re- 
gard to convenience, 'but from a cordial esteem of each other, 
heightened by a tender attachment, which has led you to 
make choice of each other as companions, independent of a 
view to the conveniences of travelling in company. You 
have given yourselves up to each other ; and have, in the 
presence of God, pledged yourselves to bear each other's 
burdens, to consult each other's peace of mind, and to con- 
cur, invariably, in endeavoring to render the journey as 
pleasant to each other as possible. Thus conjoined, you 
have committed a trust to each other. Neither of vou have 



ADVICE TO A MARRIED COUPLE. 3 

your felicity in your own hands. Neither of you have it in 
your power to be completely happy without the consent of 
the other. Never may you repent of this surrender. But 
a knowledge of the imperfections of human nature makes me 
anxious for you ; lest, after rendering the first stage of the 
journey delightful by the interchange of every endearment, 
you should sink into the unhappy condition of those to whom 
the greatest infelicity of the journey is that they are obliged 
to travel together. 

To avoid the evils into which the infirmities of our 
nature may plunge us, we should enter betimes on the use 
of preventives. 

With this view, the first thing to which I exhort you is, 
an attention to the preservation of that affection for each 
otJier which first determined you to be partners for life. In 
the continuance of this alone, you will find the sufferings of 
the present state considerably reduced. Trials and diffi- 
culties are the common lot of humanity, and you cannot 
hope for an exemption from them. Rough roads, dark 
nights, and stormy days are to be expected ; but while 
your affections continue undiminished, you will, in this cir- 
cumstance, find a considerable alleviation of the difficulties 
with which you have to contend. The trials which occur 
by the way will be less felt, when they serve as occasions 
of proving afresh the care and tenderness which the travel- 
lers here have for each otlier. 

When I exhort you to attend to the preservation of that 
aftection which first determined you to become partners for 
life, I am not to be understood as if I expected that the 
fervor experienced at its commencement would continue. 
That will abate. But though time and familiaritv will 
assuredly carry off much of the first ardor, a true afiection 
will receive improvement from time. Time will render it a 
more chastened, rational, and steady principle, if it be cul- 
tivated. If it be cultivated, I say ; otherwise, there may be 
a transition from idolatry to aversion. 

To cultivate this kind of aftection, neither of you should 



4 ADVICE TO A MARRIED COUPLE. 

be remiss in those attentions which you have been accus- 
tomed to pay to each other. Let not the husband grow 
negligent of any of those marks of regard by which a wife 
feels herself acknowledged preeminently a friend and com- 
panion. She perceives herself still distinguished, when all 
the esteem, compassion, or good manners which her partner 
is ready to express to others, is, with a promptitude evident- 
ly unstudied, still more coi'dially shown to her. Conjugal 
affection is a delicate plant. It cannot thrive under indiffer- 
ence. Sullen taciturnity checks its growth. But it dies 
when scarcely any time is spent at home ; when everybody 
can interest the husband in conversation but the wife ; when 
she is the last person thought of in a recreation, or the least 
considered in an accommodation. 

Let not, however, the wife be too ready to consider the 
behavior of her husband as expressive of indifference. Such 
conclusions often originate in the folly, pride, or petulance 
of the observer. To prevent our drawing them too hastily, 
let it be considered, that as an object becomes familiar to us, 
our esteem of it, though not diminished, naturally becomes a 
more silent sentiment. A woman must guard against the 
tormenting disappointments to which childish expectations 
render her liable. For there is a childishness in her ex- 
pecting always to be caressed ; and if she do not become 
more rational in her expectations, this folly will occasion its 
own punishment. She will fancy that she is neglected ; she 
will complain ; and her complaints will produce aversion. 

There should likewise be some allowance made for 
what is natural to men, especially Englishmen : namely, a 
certain bluntness, through which they seem to be indifferent 
when they are not really so. What may seem to improper 
judges inattention to others, to more penetrating observers is 
manifestly nothing but an honest inattention to themselves ; 
a superiority to the mean arts of those interested persons 
whose chief study is the cultivation of an insinuating ad- 
dress. 

But should there appear at times something more than 



ADVICE TO A MARRIED COUPLE. 5 

mere inattention, something that evidences a disturbance of 
temper, she is then perhaps called to allow for the agitations 
of mind to which men are particularly liable, from their 
having more to do with the world than women have. It is 
a serene region in which a woman moves ; not so that into 
which the head of a family is often driven for the support of 
those who depend on him. In the midst of a thousand 
vexations from the stupidity, negligence, or knavery of 
those witli whom his business lies, he has to earn that bread 
which his wife and children may eat in tranquillity. Should 
he, therefore, when he comes home from this turbulent scene, 
omit a customary mark of affection, eat his meal in silence, 
or return a short answer to a civil question, let not the wife 
consider such behavior as any proof of indifference to her. 
Let her not listen to that demon of discord who would 
prompt her to resent it as such. Let her recollect that now 
is the time for her to exert the peculiar virtues of her sex ; 
to call forth all the sweetness, humanity, and tenderness of 
her nature, in order to soothe him who has been toiling all 
the day, principally, perliaps, with a view to her comfort. 

In cautioning a wife not to be too ready to consider her- 
self neglected, I have not imparted the whole of my advice 
to her. I have admonished the husband not to be negligent 
of those marks of regard which are due to liis partner ; and 
she is to remember that the same duty is incumbent on her. 
It will be impossible for affection to be preserved, if she tread 
in the steps of those inconsiderate persons who, as soon as 
the marriage rites are celebrated, become remiss in certain 
engaging things, of which they before had been scrupulously 
observant. Must not she sink in the esteem of any under- 
standing man, who by her conduct seems to say, " I have 
jiow obtained my settlement ?" And nothing is more calcu- 
lated to suggest such an idea, tl)an a i-elaxation of former 
attention. When a woman abandons herself to sloth and in- 
dulgence — when she degenerates from neatness to negligence, 
from industry to indolence, from kindness to selfishness — 
when these omissions are continued, without anv necessary 
VOL. II. 33^ 



g ADVICE TO A MARRIED COUPLE. 

cause, after tliey have been gently remonstrated against, it 
is natural for a man of reflection to read this sordid senti- 
ment in his wife's bosom, and for a man of generosity to 
recoil at the discovery. 

She who dreads the entertainment of such an opinion of 
her in the mind of her husband, must take care to let it 
have no support from her conduct. She knows what is now 
pleasing to him, by remembering what was formerly so. 
And he knows how capable she is of giving him pleasure, 
by recollecting the methods she once took for this purpose, 
and that they are still practicable. If, with the power still 
in her hands, she is remiss in the act, there is but one infer- 
ence for him to make : namely, that it is a inatter about 
which she is not so solicitous as she once was. 

Here I am naturally led to notice a monstrous perversion 
of character observed in some of the sex. I have seen a 
woman negligent of all the duties that are peculiar to her, 
and yet tormentingly busy in her husband's immediate prov- 
ince. If a woman would preserve the afiections of her hus- 
band, let her not only be attentive to him in all the engaging 
actions which her sex, her situation in the family, and her 
vows, give him a right to expect from her, but let her con- 
fine herself to these. 

The disposal of his time, or his property, his journeys, 
his connections, etc., are things to be regulated by the cir- 
cumstances of his calling ; a subject which probably he best 
understands. I cannot but advise her, therefore, for her 
own sake as well as his, to leave these things entirely to his 
management ; and to remember, that it is her province to 
soften, to cheer, and to refresh that mind on which the 
weightiest cares of a family press. 

The unfriendly tendency of such interference in women 
to the maintenance of mutual affection, is, however, not 
more manifest, than is that of a supercilious treatment of 
women. I refer to those ungracious men, who never honor 
the understanding or contribute to the satisfaction of a wife. 
For though not able to dictate, may she not be capable of 



ADVICE TO A MARRIED COUPLE. -J 

advising ? Many a man, wise in his own esteem, might 
have been saved from ruin, had he only deliberated with 
that prudent, thoughtful, and affectionate wife, to whose in- 
quiries ho would scarcely vouchsafe an answer, though 
introduced v/ith all the graces by which a gentle and sub- 
missive spirit solicits attention. 

Far be this supercilious behavior from him to whom I 
address these precautions ; and who has solemnly pledged 
himself, not only to maintain, but to lionor his wife. Rather 
let him deliberate with her who ought to be his dearest, and 
is his most disinterested friend — even in those affairs which 
it is his immediate duty to superintend. He may derive 
useful hints from a female nnnd in some particulars, though 
it may not — from want of practice — be comprehensive 
enough to grasp tlie whole of his system. And if not, yet 
he gratifies an innocent solicitude to know something of 
affairs in which she is interested. At least, he prevents the 
mortification which a sullen or contemptuous concealment 
occasions. 

Such communications contribute very much to keep up 
the warmth of a rational affection, as they honor the under- 
standing of a woman ; as they give her credit for taking an 
equal interest with her husband in his cares, anxieties, and 
labors ; and, above all, as in such deliberations she feels 
herself treated as a friend. There is a way of conducting 
them which draws after it nothing to regret. It will be for 
the happiness of both parties that these communications be 
obviously the issues of a generous confidence. 

There is a circumstance in every matrimonial connec- 
tion which may have a considerable influence on the happi- 
ness of the married pair : there are relations on both sides. 
On properly managing the regard paid to these persons, the 
preservation of mutual affection is found in many cases very 
much to depend. 

Here, some of the most humiliating instances have been 
exhibited of that selfishness which cannot be satisfied with 
any thing short of the monopoly of affection. How unrea- 



g ADVICE TO A MARRIED COUPLE. 

sonable is it to expect that love to nie should extinguish 
afTections which are due to those, whom duty, nature, and 
habit, require me yet to love ! Our mind is perverted, if 
we do not perceive something additionally amiable in that 
married person, who, in the midst of new connections, cares, 
and occupations, still shows to a tender parent the afiection- 
ate and reverential spirit of a dutiful child ; or manifests 
the still existing union of souls, which interested a fond 
brother and sister in each other's happiness. If my affec- 
tions be rational, they will be heightened by observing that 
the object of my peculiar attachment appears amiable, in 
whatever relation I view this object. On the other hand, I 
am the subject of a sordid passion, if I can rest satisfied with 
attentions paid to me, while I observe that the person thus 
devoted to me is inattentive to every thing else. 

Affection to our kindred is not inconsistent with the fond- 
est attachment of the heart to a husband or a wife. Do not 
therefore encourage that littleness and pride which would 
lead you to think yourself defrauded of something that was 
your own, when you see any tender regard paid to them. 
It is a mean jealousy of temper that makes us frompt to 
consider ourselves unrivalled. It is a base pride that leads 
us to put an invidious construction on those signs of respect 
and esteem which are shown to others. Let married per- 
sons guard against such a cause of unhappiness to them- 
selves, by considering that the distribution of affection does 
not necessarily diminish its quantity ; but that it is even 
capable of increasing, as the objects on which it is exercised 
multiply. Conjugal affection can indeed be shared only by 
two persons ; but this may grow and strengthen, without 
any loss sustained to it from the cultivation of filial or fra^ 
ternal affection. 

While the bonds of matrimony nmst not be suffered to 
dissolve those of filial piety, it may be as well, however, to 
suggest this hint to married persons : Let them avoid, as far 
as is consistent with duty to relations, that kind of manner, ^ 
in their treatment of them, which is calculated to awaken 



ADVICE TO A MARRIED COUPLE. 9 

jealousy in the married partner. Through neglect of this 
rule of prudence, the visit of a relation has sometimes been 
the period of misery to a couple who had hitherto lived in 
harmony. Cannot we be glad to see a parent, a sister, or a 
brother, without reducing a wife or a husband to a cipher in 
the house, during their stay in it ? Is it prudent to be so 
profuse in the expressions of our regard for them, as to lead 
the partner of our life to have an interest in their departure ? 

These admonishings on the article of attentions, seemed 
to me deserving of your regard. That matrimony was in- 
stituted for the happiness of mankind there can be no doubt. 
But it is not necessary to the fulfilment of this intention, that 
happiness should spring up spontaneously to those who enter 
into the marriage state. It deserves our thankfulness to 
Him who ordained this union, that it will fully answer its 
intention to those who will be at the pains of guarding 
against whatever may defeat that intention. 

By this sober view I wish you to adjust your hopes. Do 
not entertain expectations of bliss, which the circumstances 
of the world, and the imbecility of your nature, will render 
it impossible to realize. You must not only expect to meet 
with untoward circumstances in the world, but likewise to 
discover faults in each other. Neither the scene, nor the 
actors, will be found to answer the ideas you may have 
formed of them. The scene you cannot alter ; it will be 
managed by a superior power : but you may accommodate 
yourselves to it. And this is incumbent on you, not only in 
the relation you both sustain to the great Disposer, but with 
respect to the obligations you are under to support one an- 
other comfortably, in the various changes through which 
you may have to pass. 

Among other things which should be your care in this 
view, is the cultivation of good temper. But to the consid- 
eration of so essential a point, I shall appropriate a separate 
chapter. 



10 ADVICE TO A MARRIED COUPLE. 



CHAPTER II. 



Importance of a kind and amiable Temper and Deportment. 

Without a good temper you can neither enjoy a pleas- 
ing situation, nor support an inconvenient one. Witliout 
good-nature there may be many valuable qualities ; but 
they would be all gladly exchanged for that sweetness of 
disposition which compensates for a thousand defects. With 
this engaging quality, the attentions which have been recom- 
mended will be so far from being impracticable, that they 
will be, as it were, spontaneously produced ; or if there be 
an occasional failure, the omission will be kindly interpreted. 
It will be attributed to want of thought, rather than to any 
thing of a more reprehensible nature. 

The improvement of our temper is a thing not so much 
out of our power as is commonly supposed. The general 
idea is, that good temper is a certain gift of nature, like 
beauty ; which a man cannot have unless he is born with 
it. It must be confessed that some seem formed, from their 
very birth, to be the delight of the human kind in this 
respect ; and that others, again, seern to have brought into 
the world with them an unhappiness of temper whicli seems 
incapable of amelioration. The generality of mankind, 
however, are not found in these extremes. The temper of 
most people is made up of a mixture of good and bad. The 
character of the person, in point of temper, is denominated 
from that quality which has the ascendency. 

The predominance of a condemnable temper is not to 
be charged wholly to the circumstances that excite it, but 
in part to the not imposing on ourselves that discipline which 
counteracts the influence of those circumstances which tend 
to deprave the temper. That the good in our temper may 
prevail, is a most desirable thing ; and this desirable thing 
is attainable. Now, if interest may be allowed to second 
the voice of duty, hear what it says to the wedded pair : 
" If you wish to render your union delightful in all situa- 



ADVICE TO A MARRIED COUPLE. H 

tions, and to relish it to the very last, seek the improvement 
of your temper at any price." 

On the cultivation of good-nature let me suggest a few 
hints. 

Endeavor to ascertain what is that particular defect of 
temper into which you are most liable to fall ; and make a 
point of setting a strong guard over yourself in that partic- 
ular. Let this idea be ever present to your mind : " At 
that weak part of my nature all the miseries of matrimonial 
life may enter." This will probably be found a hard ser- 
vice ; but the necessity of the case obliges you to it. You 
have the choice of but two things : you must be incessantly 
vigilant and self-denying here, or suffer every domestic de- 
light to be torn from you. 

But I have another piece of advice to give, namely, 
Avoid the occasions which excite any unruly temper to 
which you may be liable. This advice is given to you both 
with respect to each other. Having ascertained each other's 
particular imperfection, you have likewise learned what 
things they are that call it forth. That which provokes 
your partner must, as far as possible, be shunned. 

Here a number of little things become objects deserving 
attention. Nor must they be passed over because they are 
little. Little things are felt to have great power when tliey 
act upon a tender part. An insect could have blinded 
Samson when in his full strength. No small portion of the 
uneasinesses that have imbittered married life has arisen out 
of the insect occurrences which every day produces ; and 
contemptible as they are in themselves, they must be watched 
on account of the mischiefs of which they are capable. 

There is no evil which petty occurrences more fre- 
quently generate than disputes ; nor are there many things 
which it is more the interest of the married pair to guard 
against. " The contentions of a wife," saith Solomon, " are 
a continual dropping." Drop after drop wears a deeper 
impression than a thousand storms. What, therefore, is that 
unthinking woman about who indulges a disputing spirit ? 



12 ADVICE TO A MARRIED COUPLE. 

who will debate every point, and have the last word about 
straws ? She is forcing her husband into other society, and 
that, perhaps, to which he has had many objections ; all of 
which, however, are at length overcome by the refuge it 
affords him from the miseiy of incessant debate. It is not, 
perhaps, so much to the commission of the more alarming 
crimes, as to the frequency of frivolous disputes, that the 
alienation of married people from each other is to be gener- 
ally ascribed. I may add, that in these irritating encoun- 
ters, deeds of the worst kind have often had their beginning. 
Whatever, therefore, you forget, let me conjure both of you 
to remember the mischief of frivolous disputes. 

After all your care, perhaps, some occasicMial effects of 
your respective weaknesses will occur. Yet it is not a few 
eruptions of this sort that will throw you back in the culti- 
vation of good-nature, if you can learn to make due allow- 
ance for constitutional infirmity in each other. Attend, 
therefore, to this plain lesson. It will have its advantage in 
suppressing an unhappy temper in many instances. Where 
there is a readiness to make this wise and humane allow- 
ance, the heart will be no more alienated by a little sally of 
temper, than by a fit of epilepsy. The paroxysm, in either 
case, will call forth the compassion of the spectator. 

Be it remembered, however, that we must not be called 
upon too frequently for this allowance ; and that it will 
hardly ever be granted, unless the tenor of life be such as 
forbids a severe construction of an occasional failure. It is 
indeed the tenor of life that preserves or destroys affection. 
It is not a few brilliant expressions of love, in the midst of 
constant unkindness, that will make us enjoy the marriage 
union ; nor is it a few deviations from the line of duty that 
will render it unpleasant, while the general course of life is 
expressive of kindness and unquestionable affection. Make 
a point, therefore, of disciplining your own temper ; and be 
assured that, by so doing, the connection which you have 
formed will be more than tolerable : it will be pleasing. 
The recollection of it at some period distant from its com- 



ADVICE TO A MARRIED COUPLE. 



13 



mencement, will be grateful ; notwithstanding there may 
some things occur to you, in this retrospect, which you will 
wish had been otherwise. 

Let me entreat you to bestow all the pains on this point 
which it may require. What equivalent can be found for 
good-nature ? Let the husband be sober and industrious ; 
let the wife be chaste and frugal : by these virtues you may 
bo preserved from some of the miseries wljich wait on prof- 
ligacy and extravagance ; but while you escape these, what 
will your house be without good-nature ? Not a home ! 
By a home, we understand a place in which the mind can 
settle ; where it is too much at ease to be inclined to rove : 
a refuge to which we flee in the expectation of finding those 
calm pleasures, those soothing kindnesses, which are the 
sweetness of life. 

All the admonitions, therefore, that I might detail on the 
article of temper, may be comprised in this short precept : 
Endeavor to make your house a home to each other. Absence 
will then be no gratification to either party. By the hus- 
band's attending to this precept, his return will be welcomed 
by those whom he left at home. By the wife's observance 
of this maxim, the husband will return with a pleasure equal 
to that with which he is received. " The heart of her hus- 
band will safely trust in her." Over the door of his house 
he will see written, "Sacred to Peace;" and thither, in 
the assurance of enjoying that repose he cannot find in the 
world, he will hasten from its toils and vexations. 



CHAPTER III, 



Influence of Christian Piety on the Happiness of Married Life. — Con- 
duct which the Holy Scriptures require in Married Persons towards 
each other. 

I HAVE reserved the important subject now to be intro- 
duced, for the latter part of my address ; for I wish above 
all things to leave the impression of this on your minds at 
our parting. 

VOL. II. 34 



■11 ADVICE TO A MARRIED COUPLE. 

Whatever be our situation, there is one thing indispen- 
sably necessary to our enjoyment of the happiness it is capa- 
ble of yielding : we must endeavor to acquit ourselves as 
the servants of God in that situation. Thereby we obtain 
his blessing in it ; without which, no condition can long be 
either safe or comfortable. Let the situation be social or 
commercial ; let it promise little or much ; let the govern- 
ment of an empire, or only the care of a family be com- 
mitted to us, the observation holds equally true. Tlie lot 
lies in this world, concerning which God has said to man- 
kind, " Thorns and briers shall it bring forth unto you." 
Piety, however, has resources in a world lying under such 
a sentence. I persuade myself that you mean to adopt the 
rules I have suggested to you ; yet I should not expect them 
to be long followed, if I doubted of your having the fear of 
God in your heart. 

Nor is there, if this be wanting, any good security for 
continued happiness even in those marriage connections 
where the parties have joined their hands from the most 
sincere affection for each other. Without this, the sources 
of patience, resignation, forbearance, compassion, and can- 
did allowance for natural infirmity, are small, and may be 
soon exhausted. Nor can it be expected that we shall per- 
severe in the more arduous part of that kind of self-discipline 
which has been mentioned, if reverence for the will of God, 
and an earnest desire to please him in all things, are want- 
ing. If, therefore, you have rushed into this connection 
regardless of what is incumbent on you as immortal beings, 
your business is to correct this error. Its influence will 
otherwise run through the whole web of life, and prevent 
many of those enjoyments which marriage was designed to 
bestow on mankind. 

If, however, you are persons of genuine religion, this 
circunistance is a most favorable omen of your future life. 
It is the smile of heaven. The maintenance of mutual 
affection has been recommended to you as a great object of 
the attention of a married couple. And what is so likely to 



ADVICE TO A MARRIED COUPLE. 



15 



keep up its vigor, as a deeply-rooted regard to a religion 
which cherishes all the tenderness of which our nature is 
capable ? Such is Christianity : a religion which exhibits 
the highest example of benevolence, and suggests the most 
powerful motives to its imitation. 

Christian piety promises to keep the spirit of conjugal 
affection alive by that sublime species of benevolence which 
induces an earnest desire for the spiritual and eternal wel- 
fare of all, but especially of those to whom we are more 
nearly allied. And it has likewise always at hand a mo- 
tive to the exercise of forgiveness, by that sense of our own 
faults, and our consequent need of forgiveness from God, 
with which it is ever accompanied. 

Religion, while it thus calls forth and strengthens the 
mutual tenderness of those allied in marriage, further pro- 
vides for their continued happiness, by teaching them not to 
expect too much from each other, since neither of them has 
married an angel, but a human being, " encompassed with 
infirmity." This just view makes them sober in their ex- 
pectations, and docs much to perpetuate their enjoyment. 

Actuated by religious principle, the married pair will 
not have their happiness interrupted by those altercations 
which are produced between the love of pleasure and the 
necessity of resisting its- excessive demands. Tliey will 
likewise be preserved from the embarrassments which in the 
end imbitter this connection, where the parties have agreed 
in adopting an expensive style of living. In short, it is by 
these, and many other concomitants of genuine piety, that 
old age steals on, without bringing with it the misery of feel- 
ing that there is nothing left but the dregs of worn-out 
enjoyments. Something yet remains that can be tasted 
without exciting disgust. 

A truly pious man makes the Holy Scriptures the rule 
both of his expectations and his conduct. Making them the 
rule of his expectations, he embraces " the faith once deliv- 
ered to tlie saints," whatever reception it may have in that 
ao-e in which he happens to live : making them the rule of 



16 



ADVICE TO A MARRIED COUPLE. 



his conduct, he consults them with respect to the several 
relations he may sustain in life, that he may " know how he 
ought to walk and please God." God has given very par- 
ticular directions how to conduct ourselves in relative life, 
that in situations of such importance the servant of God may 
not be at a loss how to act. The married person, particu- 
larly, has his behavior marked out ; and these passages the 
man of piety will study. 

It is lamentable to observe how many there are, who 
take up the volume of inspiration merely as a book that dis- 
covers an expedient for escaping punishment ; never regard- 
ing it as the directory of conduct. If these are your models, 
you will neither adorn nor enjoy the religion you profess. 
There is nothing to be expected from your religion, unless 
it be of that genuine kind, which will make each of you 
attentive, as in the sight of God, to your respective duties. 

What I have, therefore, to recommend to you is, serious 
meditation, accompanied with prayer to God, on those pas- 
sages of Scripture which teach you how to act in this 
relation. 

"Husbands, love your wives, even as Christ also loved 
the church, and gave himself for it ; that he might sanctify 
and cleanse it with the washing of water by the word, that 
he might present it to himself a glorious church, not having 
spot or wrinkle, or any such thing ; but that it should be 
holy and without blemish. So ought men to love their 
wives, as their own bodies. Let every one so love his wife, 
even as himself." Eph. 5: 25-33. "Husbands, love your 
wives, and le not Utter against them." Col. 3: 19. "Ye 
husbands, give honor unto the wife, as unto the weaker ves- 
sel." 1 Pet. 3 : 7. 

Perhaps no part of Scripture less requires a comment. 
The Christian husband is taught by this passage that God 
requires him to love the woman he has chosen ; to be kind 
and tender to her ; yea, to honor her ; and, therefore, that 
the domestic tyrant, the fierce animadverter on every little 
omission, the husband whose contemptuous treatment of a 



ADVICE TO A MARRIED COUPLE. 



17 



wife is an habitual degradation of her, are persons con- 
demned by the Lord of all. Here husbands may learn that 
something more is required of them than merely to afford a 
maintenance to a wife. Nothing can compensate for the 
want of that love, required in the passage above quoted. 
What is a maintenance, any further than it is enjoyed ? 
and how impossible is this, unless it is accompanied with 
tenderness, kindness, and respectful treatment in words and 
actions. Alas ! for want of these endearments, many a 
woman, who by her dress seems to tell the world she has a 
husband that spares no expense to gratify her, is, in all her 
finery, to be considered as a gaudy victim, ever bleeding 
under the hands of domestic cruelty. 

All that the warmest advocate for women can enforce 
on husbands, being, as the passages previously quoted show, 
expressly required by God himself; the next thing to be con- 
sidered is the example Avhich the inspired writer has selected 
for the model of a husband's behavior towards his compan- 
ion. "Husbands, love your wives, even as Christ loved the 
church, and gave himself for it ; that he might sanctify and 
cleanse it with the washing of water by the word, that he 
might present it to himself a glorious church, not having 
spot or wrinkle, or any such thing." Eph. 5 : 25—27. 

Here is at once example and motive. What more could 
even an inspired man say, in order to form the husband to 
every thing alTectionate, disinterested, sympathizing, and at- 
tentive to his wife, than this : Love her as Christ loved the 
church. He who understands Christianity, finds a volume 
in such a sentence. His mind instantly recurs to that 
astonishing instance of benevolence which his Redeemer 
exhibited, in giving himself up to sufferings and death for 
our salvation ; to that which he showed in sending forth 
ministers to " preach the Gospel to every creature ;" to the 
tender attention which ho pays, now he is in heaven, to all 
who receive this Gospel ; taking care that every thing be 
provided whieli is necessary to increase their faith, purify 
their hearts, administer to their consolation, supnort them in 
VOL. a. ' ^^'- 



|g ADVICE TO A MARRIED COUPLE. 

their conflicts, and cherish the hope which he has formed in 
them of participating in the fulfilment of those gracious pur- 
poses towards his church, which are to be consummated 
in heaven, and enjoyed to all eternity. This, says he, is 
my pattern. Such a friend as Christ was to his church, am 
I to be to my spouse. Am I a part of that body of which 
he is such a Saviour ? Then he gave himself for me. Let 
me imitate that affection, of the fruits of which, I humbly 
hope, I am a partaker. I here find myself required to love 
my wife, though she is not without fault ; to interpose be- 
tween her and danger ; to supply, as far as in my power, 
every thing which can contribute to her comfort ; to seek not 
only her present, but everlasting happiness : for thus did 
Christ love his church. 

To the wife the word of God speaks thus : " Wives, 
submit yourselves unto your own husbands, as unto the 
Lord. For the husband is the head of the wife, even as 
Christ is the head of the church. Therefore, as the church 
is subject unto Christ, so let the wives be to their own hus- 
bands in every thing." Eph. 5 : 22-24. " Let the wife see 
that she reverence her husband." Eph. 5 : 33. 

Here we should particularly notice that virtue on which 
the admonition principally turns : namely, submission. A 
virtue so prominently commended, certainly merits partic- 
ular attention. 

It need not, surely, be necessary to observe, that the 
superiority which the Scriptures give to the man over the 
woman, is not that of a master over a slave. The precepts 
enforced on the husband are of such a kind as to show that 
the superiority with which he is invested, is founded in rea- 
son, and maintained by love. God has not required from 
the woman the submission of a slave, but a reasonable and 
advantageous submission ; such as a man of good sense 
knows it becomes him to receive, and an affectionate wife 
will yield with pleasure. Some women, however, consider 
every thing of this kind as the relinquishing of all self-de- 
fence. Mistaken creatures \ It is their best security, as 



ABVICE TO A MARRIED COUPLE. 19 

■well as one of their loveliest ornaments. 1 Pet. 3 : 4. Like 
polished armor, it is both beauty and defence. 

Considering the importance given to the virtue now un- 
der consideration, we see at a glance, how far from that 
character which the Holy Scriptures recommend to women, 
are those who deny to a husband any rule in his house un- 
less he purchase it at the expense of peace. Such conduct 
is against not only the spirit, but the very letter of Chris- 
tianity : " Let wives be subject to their own husbands in 
every thing." 

The apostle, as if to prevent tlie possibility of a misun- 
derstanding, enforces his point by a most striking illustra- 
tion : " Wives, submit yourselves unto your own husbands, 
as unto the Lord. For the husband is the head of the wife, 
even as Christ is the head of the chuioh • and he is the 
Saviour of the body. Therefore, as the church is subject 
unto Christ, so let the wives he to their cmm husbands in every 
thing." 

The church is subject to Christ to this extent. She is 
always to be known by these circumstances : that as her 
legislator, she receives laws from Christ ; as her Lord she 
receives commands from him ; as her guide, she follows 
him. That religious society, therefore, which renounces 
the authority of Christ, and sets up for its own directress in 
matters of faith and morals, is not the cliurch. 

This model of subjection, unreserved subordination, and 
reverential deference, is a woman in the ties of wedlock to 
make her exemplar — if she would be found in that relation 
such as God approves. Let her be frugal, industrious, 
cleanly, and chaste ; she is to have the praise of all these 
good qualities ; but let her remember, that if withal she is 
self-willed and refractory, she is destitute of that virtue in 
which the Holy Scriptures seem to have concentrated all the 
good qualities of a wife. Much as she may triumph in the 
contemplation of her superiority over the idle and extrava- 
gant with whom she compares herself, she resists the order 
of God ; and .she resembles not the church, but the world. 



20 ADWICE TO A MARRIJiU COUPLE. 

She acts as if she were determined to go as far as possible 
from the pattern which God has set before her, and had 
chosen one that is the very reverse of the church. 

Let the husband and the wife contemplate the two 
examples which an inspired apostle has chosen for their re- 
spective imitation, and they will find tliat all which has been 
said in the former part of this address, is bound on them 
from more authoritative considerations : God himself re- 
quires it. 

Make a point of sitting doAvn to reflect on these and 
other passages in the Sacred Writings, in which the duties 
of husband and wife are set forth. Perhaps if you made it 
a rule at the return of any particular day— the annual re- 
turn of your wedding- day. for instance — to peruse them, it 
might prevent your entirely overlooking what so much con- 
cerns the credit and the comfort of each other. 

Let me request you both to charge yourselves with this 
task. Attend to what God teaches you on the subject ; and 
reject with indignation, those opposite sentiments with which 
the i?ay and profligate part of mankind daily insult both 
God and man. I would have you not only read the passa- 
ges of Scriptures, but examine yourselves by them. " Am 
I this kind of person, in this relation ? Did I act, in such a 
thing, agreeably to the spirit of these words ?" Should any 
unpleasant circumstances in future ai'ise, inquire whether 
they may or may not be attributed to your departure from 
the pattern set before you. In thus examining yourselves 
by the appointed rule of duty, you may discover what there 
is in your particular constitution to render the imitation of 
the pattern peculiarly difficult to you. Carry such diffi- 
culties to God ; not to request him to relax his laws, but to 
obtain from him those extraordinary succors which you may 
need, in order to act on all occasions worthy of your Chris- 
tian profession. 

These are the marks of genuine religion ; a divine prin- 
ciple which I pray may daily acquire strength in you. In 
seeking the growth of vital piety, you will experience an 



ADVICE TO A MARRIED COUPLE. 



21 



increase of its attendant blessings. Rest not, therefore, in 
your present attainments j but endeavor to acquire more 
and more of the character of a real disciple of Jesus Christ. 
Consider every discovery, or attainment in the Christian life, 
which either of you make, as an addition to your common 
stock of imperishable good ; and partake of it together, as 
those who have no interest separate from each other in any 
thing. This is to live together " as heirs of the grace of 
life." 1 Pet. 3 : 7. Let this "growing in grace," therefore, 
be a subject of frequent and earnest prayer to God, for 
yourselves, and for each other ; that you may pass your 
days together, as both redeemed by the same Saviour, and 
hoping at last to meet in the same heaven. Thus, instead 
of being snares to each other, you will proceed through life, 
blessing and being blest, by administering tender admoni- 
tions when you see each other remiss ; encouragements, 
when disheartened ; and consolations, when depressed. 



CHAPTER IV. 



Effects of Christian Piety on a Household. — Advantages of Order in a 
Family. — The family of Eusebius. — The unhappiness of an Irrelig- 
ious Couple. 

There is one duty in particular which the spirit of piety 
will dictate to you, namely, the consecration of your house 
by the daily returns of family toorship. Let there be an al- 
tar in your house inscribed with the adorable name of your 
Creator. Here let the master be daily found, presenting, 
as the minister of God, the offerings of prayer and praise. 

By this acknowledgment of God, a married pair evi- 
dence their reverence of his being ; they draw down his 
blessing on their family ; they diffuse a spirit of seriousness 
through it; and probably convey the seeds of piety in many 
other families. What objects are these to the formers of a 
new household ! And how careful should they be to unite 
their respective powers in endeavoring to render that effect- 



22 ADVICE TO A MAERIED COUPLE. 

ual which has such happy tendencies! Let not only the 
husband be ready to perform the duty in question, but the 
wife also. I have indeed doubted whether there were this 
concurrence in some houses where, however, the duty was 
not omitted. I have seen the master waiting for that part 
of the family which the mistress ought to have seen to be 
ready to attend him at the hour of prayer. Here is an im- 
pediment to family religion, proceeding from something de- 
fective in her to whom the internal affairs of a family are 
principally committed. But I am obliged to confess, that 
the irregularity in question has not always been entirely 
the woman's fault. The master has in some measure been 
chargeable with it, by not fixing a certain hour, or by ap- 
pointing an inconvenient one for the performance of this 
important duty. 

This, and many other errors, you will avoid, by digest- 
ing a system of family government, and determining to adhere 
to it — an expedient which you will find to be a source of 
numberless advantages ; and much more necessary to per- 
sonal and social happiness, than at first may be conceived. 
Where there is order, there is silence, facility, and energy. 

Among the points to which order should extend, there is 
none of greater importance than the proper distribution of 
time. Have a fixed hour for rising, for devotion, and for 
meals. Let there be an appropriate portion of time for 
every office, and for the labors or recreations of every mem- 
ber of your family. 

How happy in this respect is the house of Eusehius ! 
He has a companion who, in her province, acts with him in 
the maintenance of a well-digested system of domestic gov- 
ernment. There is an appointed hour for breakfast ; after 
which, (it being on the whole most convenient,) all assemble 
to pay their devout acknowledgments to God for the mercies 
of the preceding night. After this, every one withdraws to 
his respective employment. This exhibition of order with 
which you are presented in the morning, is but a specimen 
of what may be seen through the day. On the Sabbath, 



ADVICE TO A iMAHRIED COUPLE. 23 

you perceive the like regularity. After breakfast the family 
are assembled to prayers. They are enjoined to attend this 
service in the same dress in which they are to appear in the 
house of God ; that the preparation of their persons may not 
be deferred to too late an hour, and that, instead of spending 
the last minute at the glass, there may be a little time for 
reflection or private devotion previous to their attendance on 
public worship. All being thus ready, at a few minutes 
notice they are easily collected; and they proceed, as a 
united and regular family to the house of God. 

You perceive nothing like distraction in this house. 
Every one knows what he has to do. Nor is the sound 
judgment of the superintendents more conspicuous than the 
happiness of the members of this family. Indeed, order is 
to be recommended, from its tendency to render every one 
comfortable. It was this excellency and happy tendency 
of ordei', exhibited on a large scale, that contributed very 
much to raise the royal visitor of Solomon to that high pitch 
of admiration, in which she exclaimed, " Happy are thy 
men, happy are these thy servants, which stand and hear 
thy wisdom continually." 

The hints which I have given to you are the result of 
observation ; and give me leave to say, that in the whole 
course of my obsei'vation there is nothing that has so fre- 
quently struck me as a cause of unhappiness to married 
people, as the want of religion. This defect, nearly or 
remotely, produces most of the miseries of a state, which 
was designed for the happiness of the sexes. 

The evil effects of disregarding God are seldom more 
shockingly exhibited than in the history of an irreligious 
couple. Here, where the greatest temporal enjoyments might 
be found, there are frequently experienced the most exquisite 
of human miseries. The fear of God being wanting, the 
union becomes a source of incessant woes. How can it be 
otherwise with those whose nature is depraved, and who, 
living without any acknowledgment of God, are under no 
superior influence to regulate their temper, and to prevent 



24 ADVICE TO A MARRIED COUPLE. 

the violence to which ungoverned passions are subject? 
They become the tempters and punishers of each other. 
Offences are given ; and no principle existing that would 
lead them either to forgive injuries or suppress resentment, 
mutual offences are freely multiplied, and the quantity of 
wretchedness increases to a dreadful amount. What won- 
der is it, then, to hear of dire distress in such a family ? 

But many of the evils proceeding from irreligion are 
concealed from the public eye. And were all the grief, the 
loathing, the hatred, the remorse, the apprehensions which 
are experienced, as conspicuous as the actions to which they 
give birth, we should not even then have a complete view 
of the case. We must follow the guilty pair into the eter- 
nal world, if we would ascertain all the effects of their 
impiety. We must hear their reproaches. We must see 
them, who once exchanged vows of eternal tenderness, 
transformed mto beings of the most hostile dispositions 
towards each other, and meeting only to augment their 
mutual accusations. This is the dreadful end to which the 
history of an irreligious couple tends. 



CHAPTER V. 



Short account of Evander and Theodosia. — How Christianity supports 
the members of a religious Family under afflictive events, exhibited 
in the death of Theodosia. — Conclusion. 

Evander and Theodosia were both the offspring of 
pious parents. Their union was a natural one. It had all 
the qualities which accompany an attachment founded not 
merely on similarity of religious views: it was such an 
affection as they could neither suppress nor direct to another 
object. But though their attachment was not produced by 
their religion, it was nourished by it. Whatever they saw 
in each other's person or temper to unite their hearts, was 
heightened by the satisfaction they had in each other's 
piety, and the consequent prospect of spending a harmoni- 
ous life and a blessed eternity together. 



ADVICE TO A MARRIED COUPLE. 25 

Their hands were joined, and they entered on a state 
blessed with all the enjoyments which an unshackled affec- 
tion could yield to minds seasoned with the benevolence and 
purity of Christianity. Their equal regard to God dimin- 
ished not one enjoyment in which a fond couple could share ; 
but was, on the contrary, an additional source of pleasure. 
They " delighted in God ;" and they delighted in the so- 
ciety of each other. 

Tlieir unanimity, their visible, though unstudied inter- 
changes of kindness, had an assimilating influence on their 
family, and served to give considerable effect to that religious 
order which they had established. The invisible world being 
in a great measure habitually before them, they both, in their 
respective departments, attended to those who were under 
them, whether children or domestics, as having the charge 
of immortals. 

Such was their behavior towards their children, tliat it 
seemed as if training them for an eternal state was, in their 
view, the principal purpose for which Divine Pi'ovidence 
gave them an offspring. And to this business they applied 
themselves with pleasure. They began early with the in- 
fusion of religious ideas into the minds of their children ; 
wisely inculcating, at first, those great and simple principles 
which are the foundation of all religion. They aimed at 
notliing short of guiding their offspring to Christ, that they 
might know him, and by the aids of the Holy Spirit yield 
their tender hearts to him. Tiiey conceived that one way 
to prevent the introduction of evil, was to preoccupy the 
mind with that which is good ; and it never once came into 
their thoughts that they should be blamed for enforcing a 
truth on children, because they were too young to see all 
the bearings of that truth as clearly as their instructors did. 
They had none of the subtleties and refinements of sceptics 
in their method of education. They went to work in a 
straightforward way ; what they had learned they taught : 
they trusted they knew "the way of salvation," and they 
endeavored to lead their children in the same path. 

VOL. II. 35 



26 ADVICE TO A MARRIED COUPLE 

Impressed with the infinite importance of this part of a 
parent's duty, they took pains in it. To conduct a business 
of such consequence in a desultory way, was in their opinion 
but a smaller degree of that criminality which neglects it 
entirely. It therefore did not content them to inculcate re- 
ligious ideas ; they aimed, in dependence on God, to induce 
moral habits. The genuine Christian was the model they 
kept in their eye. To see this simple character in their 
children ; to see them avowedly on the side of truth, yet 
free from all affectation ; evidently desirous of living a 
useful life, yet neither vain nor obtrusive ; was a hope they 
expected not to realize without great pains taken on their 
part. They counted the cost, and determined to pay it. 
Hereby they hoped to obtain the divine blessing upon their 
endeavors. This they constantly prayed for ; believing, 
from what they knew of the depravity of human nature, 
that without it their labors would fail of success. 

But this pious care was not confined to their children ; 
it extended to every member, of their family. It began to 
operate silently at the very first sight of a new domestic. 
Aware of the sordid ignorance in respect to religion, prev- 
alent in the families of the poorer class, and knowing that 
in their own house there were better opportunities of learn- 
ing divine truth, they never employed a servant with-' 
out feeling an anxious wish that he might know some- 
thing more of God, by coming among them, than he knew 
before. 

Thus honoring God, they were honored by him. Their 
family was not a society of starched formalists, distinguish- 
ed by some unnatural peculiarity of dress or language ; 
but while they looked like the members of other families, 
they lived differently. They were taught to reverence the 
word and ordinances of God. They were taught that the 
blessing of God, and the favor of their common superiors, 
were to be expected in fulfilling the duties of their stations, 
and in the discharge of good offices towards each other. 
Favoritism was struck out of that svstem which the heads 



ADVICE TO A MARRIED COUPLE. 27 

of the family adopted : every one knew that impartial kind- 
ness was the law of the house. 

Thus taught, they repaid their teachers by practising the 
lessons in which they had been instructed. The house was 
the abode of regularity, industry, uprightness, and peace. 
It was not exempt, indeed, from human infirmities ; yet it 
showed to what a degree of excellence the human character, 
under proper management, may be brought ; and it pro- 
duced social gratifications, untasted where the cultivation of 
religious principle is neglected. Nor was it easy to mistake 
the source whence all the regularity and comfort of this 
abode proceeded : the genuine religion of Evander and Theo- 
dosia. Their authority, their instruction, and their example, 
accounted for all that distinguished this happy society. 

They had the reward of seeing the fruit of their labors. 
That house, over which they ruled in the fear of God, was 
not exempt from the ordinary visitations of Providence. 
Like other houses, it was subject to the incursion of death ; 
and at length the event took place ; but not accompanied 
with its usual iiorrors. The trial was softened by the man- 
ner in which it was met, both by those who departed, and 
those who were called to give them up : the former being 
enabled to die rejoicing in the truths of that Gospel which 
had been inculcated in the family, and the latter to find a 
relief under the painful stroke which separated one friend 
from the other, in the well-grounded hope of meeting again 
in a better world. 

The person whom it pleased God first to take from this 
family, was one of its most important and most lovely mem- 
bers. It was Theodosia : the wife, the mother, the delight- 
ful companion of her husband, the nurse and instructress of 
his children, the discreet manager of his domestic affairs ; 
whose unremitting attention banished confusion from the 
house, and whose sweetness of temper filled it with peace. 
I need not detail every particular of her last illness : an 
account of the concluding circumstances will be sufficient 
for my purpose. 



28 ADVICE TO A MARRIED COUPLE. 

Her disease was of a lingering kind ; a circumstance of 
peculiar advantage for manifesting the influence of religion 
in death. Evander approached her bedside one morning, as 
usual, to inquire how she had passed the night ; to whom 
she replied in the following terms : " I should be glad for 
your sake, dear Evander, to be able to say, I have had a 
better night than usual. I know how such a report would 
gladden your heart ; but I am not able to give such an 
account of myself. Indeed, I find myself going apace, and 
I had determined, before I had the pleasure of seeing you 
this morning, to endeavor, before my illness renders me any 
weaker, to gratify a wish which I have almost through life 
indulged. I have never felt much solicitude about the kind 
of death with which I might finish my course : one thing 
only I have been desirous of, which is, that I might not leave 
the world without being able to make such a declaration of 
the mercies of God as might encourage those who ai'e walk- 
ing in his ways, and admonish tliose who are not." Slie 
was ffoinff to tell her husband what was the wish she desired 
to gratify, but was interrupted by perceiving the tide of 
grief suddenly rising in his breast. They graspetd each 
other's hands, and some minutes were spent by them both 
in the silent indulgence of tears. 

When this effusion had, in some measure subsided, she 
began: "We have thought of this before ; and I trust we 
shall both be sustained in this last conflict. To you, indeed, 
the hardest part of the trial is allotted. You love me ; and 
therefore, unworthy as I am of such a regard, you will feel 
a loss. I have, indeed, something here for which I could 
think it worth while to live. It is you. It is my children. 
But there is One above, for whom I can willingly leave you 
all, dear as you are to me. I hope to be with him. Un- 
worthy as I am of the least of his mercies, I trust I may 
warrantably rejoice in liim as the God of my salvation. I 
have endeavored to know him. He has not suffered me to 
live in a state of indifference towards him. Grace has 
taught me what I am, and what I want. It has taught me 



ADVICE TO A MARRIED COUPLE. 29 

to look for present peace and everlasting happiness in mak- 
ing the mediation of a crucified Saviour the ground of my 
trust, and his example the pattern of my conduct; and that 
grace encourages me to hope for the forgiveness of my sins 
through his blood. In, this hope of salvation through him, 
and the sense I have of my infinite obligations to the God 
of all grace, I rejoice in the prospect before me. 

" I have a confidence in you that sets me at ease with 
respect to the care necessary to be taken of my dear chil- 
dren ; but, above all, f am enabled to leave them with God. 
Thus have I little to lose, in comparison of what I have to 
gain, by leaving this world : but you, my dear Evander, 
have yet to maintain the Ciiristian conflict. Be, however, 
of good cheer. God is all-sufficient. 

" You have often encouraged me in my religious course ; 
permit me to make my last recompense to you in kind. 
God, I know, will bless you. He will keep you amidst the 
snares of life ; direct you in all the labors and difficulties of 
the family ; and support you in the last hour, as he does me. 
Then shall we meet again. I do rejoice in this expectation. 
I take delight in the thought of seeing you again. 

" I thank you for all your tenderness, care, and kind- 
ness ; for all your admonitions, reproofs, and counsels ; for 
all the candor with which you have interpreted my failings. 
I am thankful for the example you have been enabled to 
set me, and for the care you have taken of my soul. You 
have watched over me in tliis respect ; and I trust that I 
shall have reason, as a creature designed for a future state, 
ever to bless God for bringing us together." 

She meant to say more, but her affections weakened the 
power of utterance ; and she, withal, saw it was too much at 
present for Evander. He would have replied, but the occa- 
sion allowed him no -command of himself. He would have 
prayed, and fell on his knees by her bedside ; but stopping 
in the middle of the first sentence — he wept, and retired. 

Religion, while it cherished all the sensibilities which 
adorn the man. opened resources to Evander. who was no 
VOL. II. 35* 



30 ADVICE TO A MARRIED COUPLE. 

sti'anger to the views and dispositions which form the Chris- 
tian. Reflection and prayer in his closet restored to him 
the power of supporting another interview with Theodosia. 
He rejoiced with her in the prospect of everlasting felicity. 
He thanked her for having so well filled her station in 
life, and kneeling down, he blessed the Father of mercies 
for having vouchsafed to them that knowledge of himself, 
the influence of which had hitherto sweetened their society, 
and now relieved them both, under the pain of separation. 
When he had risen from his knees, Theodosia expressed a 
desire that all the family might be admitted into her cham- 
ber when their minister should make his visit. " For," said 
she, " our family worship has been one of my greatest en- 
joyments. I should like to join once more with all my 
household in this act ; and if I leave it to another day, it 
may not be practicable." Not long after, the minister en- 
tered the room ; to whom, after the customary inquiries 
were answered, the proposal of Theodosia was mentioned : 
he was pleased with it. 

In a little time all were ready. Every domestic was 
admitted into the chamber. The servants were arranged at 
some distance from the bed, but in sight of Theodosia, who 
was raised by pillows, supported by two of her children. 
The minister began by reading a portion of the 14th chapter 
of St. John's Gospel ; to which he added a few reflections, 
calculated to infuse into the minds of this little congregation 
a desire to "die the death of the righteous." They were 
preparing to conclude with a prayer, when they were de- 
sired by Theodosia still to keep their seats. " Sir," said 
she, addressing herself to the minister, "will you permit me 
to interrupt you for a few moments, while I declare, in the 
hearing of my family, my faith in that Redeemer whom you 
hav'e preached unto us ?" 

He desired her to proceed. 

" The testimony of a dying woman," continued she, 
" ought to have some weight with tliose who hear it. I 
here then declare, that nothing supports me in the prospect 



ADVICE TO A MARRIED COUPLE. 3J 

of eternity, but faith in a crucified Saviour. On him alone 
I dejjend for salvation. On the merits of my Redeemer I 
ground all my hope of future happiness. And this I declare 
in presence of my husband, children, and servants, that they 
may remember that what I professed through life, I rejoiced 
in in death. Blessed Redeemer ! accept my grateful ac- 
knowledgments of that love which led thee to die for me ; 
and fit me to enter that society of glorified saints, who to 
eternity shall ascribe their salvation to ' him who loved 
them, and washed them from their sins in his own blood !' 
Lord, I wait for thy salvation !" 

The minister then kneeled down and prayed, and thus 
concluded the last act of family devotion in which Theodosia 
joined : he then retired. The servants were preparing to 
withdraw, but were desired to stay. Theodosia thought that 
an admonition from her, in present circumstances, might im- 
press tiieir minds, and be long remembered. She was unwill- 
ing that the opportunity should be lost, but there was a native 
modesty in her wliich always led her to make towards her 
point by delicate approaches. She chose, therefore, to cover 
her intention, which she did by calling first one and then an- 
otlierof her servants to her bedside, and making those kind 
inquiries about their health which were natural, as her ill- 
ness had prevented her seeing them for some time. When 
she had thus gone round with her inquiries, she began to 
speak of her own case. She told them of her supports, of the 
goodness of God, and the blessedness of religion. She ad- 
monished them in the most affectionate terms, not to neglect 
religion, nor to be inattentive to the instructions of their affec- 
tionate minister, to whose zeal, humility, and benevolence, 
she bore witness. She encouraged them to seek the kingdom 
of God, by referring them to that composure which they now 
saw in her, who knew not whether slie had a day to live. 
" Thus peaceful," said she, " will you be in the last hour, if 
you make it the main business of life to know and serve God. 
We may not all meet together again here ; but be followers 
of Christ, and we shall meet around his throne in heaven." 



32 ADVICE TO A MARRIED COUPLE. 

To this tender address none of them were able to make 
any reply. With respectful and affectionate silence some 
of them approached to kiss her hand. Others were obliged 
to quit the room immediately, in order to give vent to their 
feelings. And all gave proof of having heard her with the 
deepest impression. Of the scene which followed no de- 
scription shall be attempted, it being impossible for me to 
represent it justly ; this was her giving a parting charge to 
her children. 

The anguish endured on this occasion was unquestiona- 
bly great ; yet let it be remembered, that although the 
survivors of Theodosia sutiered much in being obliged to 
separate from her, the supports of Christianity were felt. 
They knew that there was a possibility of their meeting 
again ; and they derived comfort from what they had been 
taught, namely, that a far more happy interview awaited 
them, if they followed her " who, through faith and patience, 
inherited the promises." 

These are the felichies of married life, where Christian 
piety is combined with natural attachment. In such in- 
stances we see something of Eden restored. How great and 
how lovely the contrast to the wretched family of an irre- 
ligious pair, is that where the members live together in peace 
and love, delighting in God, and in the society of each other ; 
worshipping his name, regarding his word, attending regu- 
larly on his ordinances, discharging their several duties, 
bearing each other's burdens, and, when death makes a 
separation, quitting each other in the hope of being reunited 
in a better world, never to know a parting there. 

Such was the family of Evander and Theodosia. Like 
them, may you rule your house in the fear of God ! Thus 
will you be " lovely and pleasant in your lives, and in death 
not divided." Thus will you be happy in yourselves, com- 
forts to each other, patterns to your neighbors, and witnesses 
to the excellency of that holy estate, in which the hands of 
the first human pair were joined by their Creator. 



No. 68. 



POOR JOSEPH. 



AN AUTHENTIC NARRATIVE. 




A POOR unlearned man, named Joseph, whose employ- 
ment was to go on errands and carry parcels, passing through 
London streets one day, heard psalm-shiging in the house of 
God, and went in, having a large parcel of yarn hanging 
over his shoulders. It was Dr. Calamy's church, St. Mary's, 
Aldcrmunhury. A well-dressed congregation surrounded 
the doctor. He read his text from 1 Tim. 1 : 15. "Tliis is 
a faithful saying, and wortliy of all acceptation, that Jesus 
Christ came into the world to save sinners ; of whom I am 
chief." From this he preached, in the clearest manner, the 
ancient and apostolic Gospel, tiie contents of this fixithful say- 
ing, that there is eternal salvation for the vilest sinners, only 
through the worthiness of Jesus Christ, the God that made all 
things. Not many rich, not many noble are called by this 
doctrine, says the apostle ; " but God hath chosen the weak 
things of this world to confound tlie things that are mighty." 

While the gay and thoughtless })art of the congregation 
listlessly heard this glorious truth — and, if they were struck 
with any thing, it wus only with some fine expression or 



2 POOR JOSEPH. 

well-turned sentence that the doctor uttered — Joseph, in 
rugs, gazing with astonishment, never took his eyes from the 
preacher, but drank in with eagerness all he said ; and trudg- 
ing homeward, he was heard thus speaking with himself: 
"Joseph never heard this before ; Jesus Christ, the God who 
made all things, came into the world to save sinners like 
Joseph ; and this is true ; and it is a ' faithful saying.' " 

Not long after this, Joseph was seized with a fever, and 
was dangerously ill. As he tossed upon his bed his con- 
stant language was, " Joseph is the chief of sinners ; but 
Jesus Christ came into the world to save sinners, and Joseph 
loves him for this." His neighbors who came to see him, 
wondered, on hearing him always dwell on this, and only 
this. Some of the religious sort addressed him in the fol- 
lowing manner: " But what say you of your own heart, Jo- 
seph ? Is there no token of good about it ? No saving change 
there ? Have you closed with Christ, by acting faith upon 
him?" "Ah, no," says he, "Joseph can act nothing — Jo- 
seph has nothing to say for himself but that he is the chief 
of sinners ; yet, seeing that it is a ' faithful saying,' that 
Jesus, he who made all things, came into the world to save 
sinners, why may not Joseph, after all, be saved ?" 

One man, finding out where he heard this doctrine, on 
which he dwelt so continually and with such delight, went 
and asked Dr. Calamy to come and visit him. He came, 
but Joseph was now very weak, and had not spoken for 
some time, and though told of the doctor's arrival, he took 
no notice of him ; but when the doctor began to speak to 
him, as soon as he heard the sound of his voice, he instantly 
sprang upon his elbow, and seizing him by his hand ex- 
claimed as loud as he could with his now feeble and trem- 
bling voice, " O, sir, you are the friend of the Lord Jesus 
whom I heard speak so well of him. Joseph is the cliief of 
sinners ; but it is a ' faithful saying,' that Jesus Christ, the 
God who made all things, came into the world to save sin- 
ners, and why not Joseph ? Oh ! pray to that Jesus for me, 
pray that he may save me : tell him that Joseph thinks that 
he loves him for coming into the world to save such sinners 
as Joseph." 

The doctor prayed : when he concluded, Joseph thanked 
him most kindly ; he then put his hand under his pillow 
and took out an old rag, in which were tied up five guineas, 



POOR JOSEPH. 3 

and putting it into the doctor's hand, (which he had kept all 
this while close in his,) he thus addressed him: "Joseph, 
in his folly, had laid this up to keep him in his old age ; but 
Joseph will never see old age : take it, and divide it amongst 
the poor friends of the Lord Jesus ; and tell them that Jo- 
seph gave it them for His sake who came into the world to 
save sinners, of whom he is the chief." So saying, he re- 
clined his head. His exertions in talking had been too much 
for liim, so that he instantly expired. 

Dr. Calamy left this scene, but not without shedding 
tears over Joseph ; and used to tell this little story with 
much feeling, and as one of the most affecting occurrences 
he ever met with. It naturally suggests the following ob- 
servations : 

1. Let us admire the power of Divine grace. The 
whole congregation, whether rich or poor, were sinners in 
tiie sight of the holy God, and stood equally in need of that 
salvation which by the Gospel was preached to them. But 
while the thoughtless assembly heard it with inattention, 
the word of God came with " demonstration of the Spirit 
and of power" to the heai't of Joseph, and fixed his atten- 
tion to its infinite importance. To what can we ascribe this 
difference, but to the free grace of him who " hath hid these 
things from the wise and prudent, and revealed them to 
babes, and hath chosen the poor of this world to be rich in 
faith, and heirs of the kingdom which he hath promised to 
them that love him ?" 

To display the riches of this grace, the apostle tells us 
that God liath chosen the foolish things of the world tp con- 
found the wise, and the weak things of the world to con- 
found the things that are mighty, for the express purpose 
that no flesh should glory in his presence, but that he that 
glorieth should glory only in the Lord. This is very dif- 
ferent from the general views of men. There is a prone- 
ness in men, when convicted of sin, to go about to establish 
a righteousness of their own, not submitting to the right- 
eousness of God ; while others endeavor, by their own exer- 
tions, to make their hearts better, and so prepare thern for 
the reception of Christ. Josepli liad no idea of such a way 
of salvation. When asked about his heart, if there was no 
token f)r good about it, no saving change there, "Ah," said 
he, " Josepii has nothing to say fijr himself, but just that he 



4 POOR JOSEPH. 

is the chief of sinners ; but ' it is a faithful saying, and 
worthy of all acceptation, that Jesus Christ came into the 
■world to save sinners.' " 

2. The Gospel, when received, produces love to God 
and to his people. Joseph had received the word, not as the 
word of men, but — as it is in truth — the word of God, and 
it wrouglit effectually in his believing it. He experienced 
the truth of the apostle's assertion, " We love him because 
he first loved us." " Oh, pray," said he, " to that Jesus 
for me ; pray that he may save me ! Tell him that Joseph 
thinks that he loves him for coming into the world to save 
such poor sinners as Joseph." It was a sense of the love 
of Christ manifested in saving sinners, that first attracted his 
attention, drew forth liis warmest affections, and occupied all 
his thoughts. A sense of the love of Christ shed abroad in 
the heart by the Holy Spirit, always produces love, and this 
is shown by universal obedience to the will of God, and 
studying to adorn the doctrine of God by a life and conver- 
sation becoming the Gospel. Joseph could not now manifest 
liis love to God in this way, but he does it b}'' showing love 
to his people, and that because they were the friends of Jesus. 
When he heard Dr. Calamy's voice, he exclaimed, " O, sir ! 
you are the friend of the Lord Jesus whom I heard speak 
so well of him, and whom I love for what you said of him;" 
and to this profession of love he added a substantial proof, 
in giving to the poor friends of Jesus all he possessed in the 
world. 

3. The Gospel is sufficient to support the mind in the 
immediate prospect of death. Joseph did not comfort him- 
self with the thought that he was no worse than his neigh- 
bors, and therefore, as God was merciful, he would be safe 
enough. The atonement of Christ was the only ground of 
his hope and confidence, in the view of death, judgment, and 
eternity. Being justified by faith, he had peace with God 
through the Lord Jesus Christ, and rejoiced in the hope of 
the glory of God. 

It is appointed unto men once to die, but after death the 
judgment. Think of this, ye that forget God. Remember 
that your breath is in your nostrils, and perhaps this night 
your soul may be required of you. Be entreated to consider 
your ways, and flee for refuge to the hope set before you in 
the Gospel. 



1V«. 69. 



EELKIION OF THE CLOSET, 



BY REV. JAMES BENNETT, D. D. 

PRESIDENT OF ROTHERHAM COLLEGE, ENGLAND. 



MATTHEW 6: 6. 



When thou prayest, enter into thy closet, and when thou hast 

SHUT thy door, pray TO THY FaTHER WHO IS IN SECRET ; AND THY 

Father, who seeth in secret, shall reward thee openly. 

In unfolding to the mind, and enforcing on the con- 
science " this command of our Saviour," you will expect no 
novelties. The subject would be profaned, were it treated 
in any other way, than with the holy seriousness and devout 
affections which we should cultivate in the closet. But will 
it, therefore, be deficient in interest ? We may be more 
struck with the glory of puhUc worship ; but let us never 
forget that the secret devotion of the closet is so essential 
to the life of our public services, that without it the most 
specious appearances are but splendid hypocrisy. May I 
not then hope for your serious attention, while I attempt to 
describe the duties of the closet, to direct to their suitable 
discharge, and to urge the motives which should enforce 
your attention ? 

I. To DESCRIBE THE DUTY, a formal definition is not ne- 
cessary. Who needs to be informed that it consists in the 
secret worship of the Christian, transacted between God and 
himself alone, whether in a private room or some retired 

VOT,. II. ^6 



2 RELIGION OF THE CLOSET. 

spot in the open air ? I design to point out the various ex- 
ercises, in which we may so spend our devotional hours as 
most effectually to attain their end : the divine glory, and 
our own edification. 

1. I mention secret prayer, on account of its primary 
importance, and because it is that which our Lord expressly 
enjoins in the text. " Thou, when thou prayest, enter into 
thy closet." Though united public prayer is enjoined in 
Scripture, yet, when we design our own individual devotion, 
Christ bi-ands it with a mark of hypocrisy, to pray in public 
places of worship, as Jewish Pharisees in their synagogues, 
or modern Catholics in their churches, which are kept open 
for this purpose. This part of religion demands the privacy 
of a closet. When withdrawn from every creature, we feel 
most deeply penetrated with awe of His presence " who 
seeth in secret;" and having no one else to regai-d, we 
make the solemn reflection, " Thou, God, seest me." The 
spirit adjusts her posture, her dispositions, her expressions, 
to draw near, with acceptance and profit, to Him whose 
presence fills the place. The absence of every human wit- 
ness emboldens us to throw off all restraint which would 
prevent the freedom of our address to God, and invites us to 
"pour out our hearts before him." There each one can 
enter into his own particular case ; and where is the genu- 
ine Christian who has not some important concern to trans- 
act with God, which he could not express before any crea- 
ture, however near and intimate ? 

As deceit lies in generals, the sincerely pious wish to 
enter minutely into all their sins, infirmities, wants, and 
woes. But whom could we entrust with this unreserved 
confession, but him to whose eye our hearts are opened ? 
In the closet, the numerous class of Christians who com- 



RELIGION OF THE CLOSET. 3 

plain of being destitute of the gift of prayer, females and 
young persons, may call upon God, unencumbered with the 
shackles of a form of prayer. Here the spontaneous lan- 
guage of an overflowing heart offends no one's ear, however 
ungrammatical. Now Ave feel no propensity to quench the 
emotions of the Spirit, conscious that " He who searcheth 
the heart knoweth what is the mind of the Spirit, because 
he maketh intercession for the saints, according to the will 
of God." In this hidden sanctuary we may perform that 
secret, solemn act of personal devotion, the surrender of 
ourselves to God, and the consecration of our hearts to him, 
in an everlasting covenant, never to be forgotten. 

But, though the closet is devoted to personal religion, 
shall we hence infer that we must there be selfish 1 In the 
pattern of prayer which our Lord immediately subjoins to 
the text, he teaches us to say, " Thy kingdom come." 
When Paul informs us of the request which he offered for 
the cTiurch night and day, does he not point out to us one 
important part of his secret prayers ? Imitate him in this, 
brethren. When withdrawn from the eye of your fellow- 
worshippers, prove the sincerity of your love to Zion, by 
pouring out your prayers for her prosperity ; vindicate your 
public spirit from the suspicion of being an ostentatious 
glare to catch the eye ; approve it to God and your own 
conscience a divine and holy flame, which burns more pure 
and bright when removed from human applause. Nor for- 
get to intercede for your minister, " that utterance may be 
given him," who is perhaps at the same moment in his 
closet praying for you. Here also we may intercede for 
our relatives, a husband for a wife, a child for an unregen- 
erate parent, iii terms expressive of their condition, which 
might be highly improper in the hearing of any human wit- 



4 RKLIGION OF THE CLOSET. 

ness. These secret supplications indulge the best feelings 
of our hearts, and give full scope to our sacred passions, 
which the presence even of a child would forbid. 

2. Let the study of the sacred Scriptures form a part of 
your secret worship. I take it for granted that all the 
works of pious, though uninspired men, may be profitably 
introduced into the closet, provided they occupy not too 
much room there ; but the Bible is peculiarly the Chris- 
tian's closet companion. In the secret presence of God, 
open the holy book ; and, on your knees, " ask counsel at 
the mouth of the Lord," saying, " I will hear what God 
the Lord will speak." But never forget Philip's question: 
" Understandest thou what thou readest ?" Be not content 
with reading a certain portion of the divine words, as though 
they were to operate mystically. " The Gospel," saith 
Jerome, " lies in the sense, not in the sound of the words of 
Scripture." Never bring to the Bible a meaning, which 
you or others may have previously imposed ; but seek " to 
know what is the mind of the Spirit." 

But is this all ? Should we seek to know, merely that 
we may know ? The Scriptures teach " doctrines accord- 
ing to godliness, to make us wise unto salvation, to sanctify 
and cleanse us by the washing of water." Hence, we 
should read them with devout application. " O that my 
ways were directed to keep thy statutes !" " Perform thy 
word unto thy servant, upon which thou hast caused me to 
hope !" Thus should we yield to the Bible its due honors. 
For think you the word of God was given merely to lie in 
a parlor with a newspaper, or in a study with books of sci- 
ence ? No ; in the most holy recess, where all other books 
must lie at the threshold, we should consult those " lively 
oracles of God," as the high priest in the holy of holies 



RELIGION OF THE CLOSET. 5 

asked counsel of " him, that dwelt between the cherubim." 
Ah, how ditFerently would the Scriptures be understood and 
employed, were they thus studied in their own spirit I 

3. Devout meditation is a duty of the closet. This is 
repeatedly inculcated in Scripture. " Isaac went out to 
meditate in the field at even-tide." " Thou shalt meditate 
in these things day and night." The retirement which this 
exercise demands, naturally conducts us to the closet; 
though we may perhaps find that Isaac chose the best place 
and time, the open air, and the stillness of the evening. 
What numerous, various, and impressive subjects there of- 
fer themselves to our meditation ! " When I consider thy 
heavens, the work of thy fingers ; the moon and the stars, 
which thou hast ordained ;" Lord, " what is man, that thou 
art mindful of him ?" that thy Son should become the Son 
of man, thus made, a little while, lower than the angels, for 
the suffering of death ; thou " hast crowned him with glory 
and honor, and put all things in subjection under his feet !" 
How much more just and impressive views should we have 
of many parts of Scripture, and of every important subject, 
were we thus to meditate on them in our devout retirement ! 
How differently would our most perplexing prospects appear, 
how much easier would our most difficult duties become, 
did we contemplate them in the blaze of the divine presence ! 
Viewed in this light, on the blackest cloud we should be- 
hold a rainbow. 

4. Self-examination should attend our secret worship. 
Observe, with what vehemence Paul urges this duty. " Ex- 
amine yourselves, whether ye be in the faith ; prove your 
own selves. Know ye not your own selves, how that Jesus 
Christ is in you, except ye be reprobates?" This indeed 

should be interwoven with all our reading of the Scriptures 
VOL. II. 36* 



5 RELIGION OF THE CLOSET. 

and hearing of the Gospel ; but fully to attain its end, we 
must apply ourselves exclusively to this subject. In the 
silence and solemnity of the closet we should commune with 
our own hearts and try our ways. Could Seneca, a heathen, 
say, " At night, when the light is removed, and all is hush- 
ed and still, I make a scrutiny into the day, and hide noth- 
ing from myself;" and shall Christians neglect this scrutiny ? 
O " tell it not in Gath !" When God and you are alone, 
anxiously inquire whether you have found favor in his sight. 
Say to him, " Examine me, O Lord, and prove me ; try my 
reins and my heart." The Scriptures contain the marks of 
grace. The first epistle of John was given for this purpose, 
" that you might know whether you have eternal life ;" and 
would it not assist you in the solemn inquiry, to have these 
marks collected together and written down before you ? 

But if you have satisfactorily decided this momentous 
question, and need not daily to repeat the inquiry concern- 
ing your state ; should you not constantly examine your 
frame and walk before God ? As short reckonings are best 
with such faithless servants as our deceitful hearts, let us 
every evening ask. Have I walked in the fear of God all 
the day ? Have I neglected any express duty, or commit- 
ted any particular sin this day ? As I am nearer eternity, 
am I nearer to God and heaven this evening, than in the 
morning ? Such inquiries should be more full and solemn 
on special occasions, as before the Lord's Supper. " Let 
a man examine himself; and so let him eat of that bread, 
and drink of that cup." 

II. Directions for the suitable discharge of the duties 
of the closet. The proper place, time, method, and spirit 
of secret worship require attention. 



UKLIGION OF THE CLOSET. 7 

1. The i^lace Christ here calls your closet. It is ob- 
servable that the Greek word may signify, not only closet, 
but chamber, wardrobe, or warehouse ; and some suppose 
that our Lord designedly employed a word of such latitude, 
that none might omit secret prayer, under pretence that they 
had not a proper place in which to retire. What circum- 
stances can give exemption from this duty ? Where people 
have but one room, they might literally retire into a closet, if 
it have a door which would shut them in from the rest of the 
family. Or, if they want even this convenience, a curtain, 
drawn across one corner of the room, may suffice. Or we 
may imitate Christ's example, who withdrew for private de- 
votion to a garden, a field, a mountain. But surely, every 
real Christian, who by the kind providence of God has it in 
his power, will provide himself an oratory, a closet, a place 
sacred to retirement and devotion. This should be as secret 
as possible. It was not without design, that Christ said, 
" When thou hast shut thy door, pray to thy Father in se- 
cret." The more remote from all on earth, the nearer may 
be your approach to heaven. 

2. The time of retirement should be duly regulated. 
Though we read in the New Testament that " Peter and 
John went up to the temple at the ninth hour, being the 
hour of prayer," this seems to have been in confoi*mity to 
Jewish institutions ; for it does not appear that the Gospel 
prescribes any canonical hours sacred to prayer. Should 
we not, however, fix some for ourselves ? What is left to 
any time, is likely to be done at no time. 

Must not all unite to consecrate their first hours in the 
morning ? Hearken to David's vow : " My voice shalt thou 
hear in the morning ; O Lord, in the morning will I direct 
my prayer unto thee, and will look up." Ought we not to 



g RELIGION OF THE CLOSET. 

serve the first and best of beings witli our first and best mo- 
ments ? By retiring for prayer before breakfast, we at once 
secure the hour of which we might afterwards be deprived, 
and prepare our mind for all that awaits us, by communion 
with him, 

"Whose morning smiles bless all the day." 

Here Christ's bright example goes before us : for " he, ris- 
ing up in the morning a great while before day, departed 
into a solhary place, and there prayed." 

The same example teaches us to retire in the evening. 
Is not God worthy to be our Alpha and Omega, the begin- 
ning and end of our days ? Does not each day furnish us 
an errand to the throne of grace ; to give thanks for the 
mercies we asked in the morning ; and to seek pardon for 
the sins, which, alas, stain every day ? Strain every nerve 
to retire to the closet before supper or drowsiness renders 
you unfit for devotion. " For if ye offer to me the lame 
or the blind for sacrifice, is it not evil ? saith the Lord of 
hosts." 

The length of time to be spent in retirement, must de- 
pend greatly on each one's circumstances. Servants, who 
have not time at command, may not be able to enjoy so long 
an audience in the closet as their masters. Perhaps the 
medium most generally suitable is an hour at morning and 
at evening. Colonel Gardiner, even when most hurried, 
spent two hours in the oratory ; though some may not be 
able to employ more than half an hour, and what Christian 
could endure less ? He that knoAvs its worth will not vol- 
untarily abridge its length ; and he that is much with God, 
is most likely to receive much from God. 

Those who have it in their power, will find it highly to 



REUGIOJf OF THE CLOcJET. g 

their advantage, to devote, now and then, whole days to the 
closet, and to join to their ordinary exercise the Scriptural 
extraordinary duty of fasting. Thus Christ prepared for his 
public ministry ; thus he spent a whole night before he sent 
forth his apostles. Our birthday, the new-year's day, and 
the anniversary of a minister's ordination, invite to special 
devotion. Might we not then say with David, " I thought 
on my ways, and turned my feet unto thy testimonies?" 
Could we not then wind up our souls' accounts, and form 
plans for the ensuing year, through the whole of which the 
divine, holy, and delightful savor of these consecrated days 
might not evaporate ? 

3. The method in which we should conduct our secret 
worship must, in a great degree, depend on each one's expe- 
rience and circumstances. Yet some order should be ob- 
served, that we may neither neglect any important object, 
" nor protract our devotions to undue length ; neither waste 
our time, nor throw our minds into confusion, by irregular- 
ity or indecision. Allow me to propose the following : At 
our entrance into the closet, we may either bow our knees 
in a short prayer, or raise ejaculations to God for divine aid. 
Then open the Scriptures ; but not promiscuously, without 
order or design. If you read regularly through a book in 
the Old Testament one part of the day, and in the New the 
other, you come at once to your subject, and are most like- 
ly to discover the connection, scope, and meaning of the 
writer, which is the true mind of the Spirit in the Scrip- 
tures. What you have read will suggest hints for self-ex- 
amination, which in its turn will furnish you subjects for 
prayer. 

But should our prayers be without order, without de- 
sign ? The pattern of prayer which our Lord has given, 



10 RELIGION OF THE CLOSET. 

teaches us to ask for proper things in proper places. The 
orderly return of days and seasons invites us to regularity. 
We may appoint one day for thanksgiving, another for in- 
tercession in behalf of relatives, or those who request an 
interest in our prayers. Thus we may enter fully into 
every subject, without suffering one duty to defeat the 
claims of another. Rising from the throne of grace, we 
shall have frequent occasions to note down in our diaiy the 
history of our intercourse with God, and record those events 
to which we may in future look back, to slay our pride, 
cheer our hope, invigorate our faith, and raise our hearts in 
gratitude to Him who appeared at Bethel. If time yet re- 
main, we may read the works of some pious author. One 
can scarcely conceive how many volumes may be read in a 
year, by devoting to it only a quarter of an hour every day. 
4. The spirit of secret devotion is of the utmost impor- 
tance. Without watchfulness, your time may be spent in 
the closet as unprofitably as anywhere. Here, Christian, 
you are in imminent danger. Your secret devotion is the 
main-spring of your profession. If formality and a worldly 
spirit intrude and reign in your closet ; if you content your- 
self with stationing your body there an hour, though your 
thoughts rove to the end of the earth, the main-spring is 
broken. What then shall give vigor, motion, and direction 
to the machine ? " Keep thy foot when thou goest into the 
oratory of God." Hearken to the voice which there says, 
" Put off thy shoes from off thy feet, for the place whereon 
thou standest is holy ground." Say, " How dreadful is this 
place," for God is here ! " The world," says a pious 
writer, "must not dare to tread the floor that is washed 
with tears of penitence ; nor unhallowed thoughts to live in 
the air that is filled with sighs and prayers." 



RELIGION OF THE CLOSET. H 

In this most holy sanctuary invite the presence of Christ, 
your great Higli Priest, who alone can make your person 
or offerings acceptable. Ask a supply of the Holy Spirit, 
that this living fire may kindle your sacrifice, and your 
spirit ascend with your offering to the skies. Let all the 
outward service go for nothing, till you draw near to God, 
even to his seat. Like Jacob, resolve to " wrestle all night 
till the day break ;" saying, " I will not let thee go, except 
thou bless me." At least, if disappointed of this, return 
humbled, and mourning after the Lord. One af those days 
of special devotion which have been recommended, may 
restore you to your wonted joys. 

III. The MOTIVES which enforce attention to the religion 
of the closet, are numerous and weighty. But I can men- 
tion only those four which are glanced at in the text. The 
worship of God in secret is the test of sincerity ; a source 
of reward ; the means of public excellence ; and an imita- 
tion of the best examples. 

1. The test of sincerity. This criterion is established 
by the Judge, "whose eyes are as a flame of fire;" who 
" searcheth the hearts and trieth the reins." " When thou 
prayest, thou shalt not be as the hypocrites ; for they love 
to pray " in public places, where " they may be seen of 
men ; but thou, when thou prayest, enter into thy closet, 
and pray to thy Father in secret." Must not your own 
judgment and conscience approve the test ? Can a sincere 
Christian live without secret worship ? What would be 
thought of a child who in public should pretend much def- 
erence for his parent ; but in private should behave with 
coldness and neglect ? Would not every person of discern- 
ment turn away disgusted at such hypocrisy ? Judge then, 



J 2 RELIGION OF THE CLOSET. 

I pray, what must the Father of our spirits think of our pub- 
lic services and professions, if we neglect to worship him in 
the closet, where his eye alone can behold us ? 

When Job says, " Will he always call upon God ?" he 
intimates that hypocrites are deficient in prayer ; and Christ 
here extends the intimation farther, that they fail in secret 
prayer. Of so much importance is this, that we may safely 
say, he who never prays in secret, never prays at all. 
When expressing my hopes of a person who had been re- 
markably changed under the word, and from a profligate 
had become decent and attentive to public worship, I ob- 
served one of my friends silent. On being asked the rea- 
son, he replied, " I am afraid there is no saving change in 
him ; for though diligent to attend on public means, I have 
reason to believe he does not pray in secret ; and I cannot 
think that one who has felt the power of the Gospel, can 
neglect the closet." I was forced to assent to his views, 
participate in his fears, and watch with trembling anxiety 
the seeming convert. Too soon I saw the portentous sus- 
picions confirmed ; for " it happened to that man according 
to the true proverb, The dog is turned to his own vomit 
again; and the sow that was washed, to her wallowing in 
the mire." 

But this is given only as a negative criterion of sincerity. 
The neglect of the closet will stamp us hypocrites ; but at- 
tention to it win not as certainly prove us sincere. At 
least, it will only show that we are not the worst kind of 
hypocrites, who are designedly acting a deceitful part. 
We may still be deceived in our own character, which we 
must try by other marks, laid down in Scripture. Yet a 
regular, conscientious, cheerful performance of secret wor- 
ship forms a strong presumption in our favor. In the closet 



REUGION OF THE CLOSET. 23 

we honor the omnipresence and omniscience of God, and 
invite the scrutiny of his heart-searching eye. If, then, the 
performance affords a pleasing hope that we are " Israelites 
indeed, in whom is no guile," while the omission absolutely 
brands us with the odious name of hypocrite, who can dare 
neglect this essential duty ? 

2. The I'eligion of the closet yields a rich reward. 
Time, spent in secret, is not thrown away ; for " thy 
Father, who seeth in secret, himself will reward thee." 
" He is the bountiful rewarder of those who thus sincerely 
and diligently seek him." What though " the reward is of 
grace, and not of debt," is it less liberal for that ? God 
testifies peculiar delight in the hidden worship of the closet ; 
as a truly generous man retires from public view, to bestow 
his best favors in secret. If, then, this be his choice, should 
we not seek him " in his pavilion," " in the secret of his 
tabernacle V "In keeping this command there is great 
reward." The very circumstance of being alone with God 
is to a Christian replete with honor and delight. 

The pleasure which affects the heart with most lively 
touches, is the sense of being immediately under the eye of 
infinite Wisdom, Holiness, and Goodness, who will receive 
us graciously, and crown our imperfect religion here with 
hap})iness, large as our desires, and lasting as our souls. 
O, what delightful communion with his Saviour the believer 
enjoys, when, in the silence of the closet, " the still small 
voice " of Jesus sounds from the holy word ! How freely 
he pours out his whole soul into the bosom of that God, 
who is to him a more intimate, unreserved confidant, than 
any creature ! At his feet he lays down the burden, which 
no earthly friend could lift from his shoulders; and, like 
«Jie patriarch, goes on his way with cheerfial steps. 
VOL. ir. 37 



14 RELIGION OF THE CLOSET. 

Were it lawful to intrude upon the secrecy of this holy 
place, and admit you to be witness to the Christian's pri- 
vate audience with Jehovah, what hidden glories would be 
unveiled ! How much of heaven would be seen on earth ! 
Listening to the midnight worship of Mr. Welch, an igno- 
rant friar discovered such intercourse between God and man 
as overwhelmed him with astonishment, and transported 
him at once into a new world of views and feelings. What 
is the most beloved spot, where the memory of the righteous 
lingers with fondest delight ? Ask Jacob. It is his Bethel, 
where he stood at the gate of heaven : his Peniel, where 
" he wrestled all night with God, saw him face to face, 
wept, made supplication, and prevailed." Ask the biog- 
rapher of the departed Ashburner. It was at " the spring 
where he poured out his soul to God." Ask each Chris- 
tian. It is the closet where he says, " I am left alone, and 
yet I am not alone, for the Father is with me." " I am 
never less alone, than when alone." 

3. Secret worship is the means of public excellence. 
Thy Father will reward thee openly. It preserves from 
open shame, to which neglecters of this duty are exposed. 
It has been well observed, that apostasy begins at the 
closet. He, that dares neglect God in secret, because men 
cannot see this sin, may find that God dares punish him 
openly, and make men see his shame. But "he, that 
dwelleth in the secret place of the Most High, shall abide 
under the shadow of the Almighty." The man whose 
secret religion proves his single eye to the approbation of 
God, will often be surprised at the honors which God con- 
fers on him before men. Moses ascends the mount ; see, 
the cloud covers him. Hear the cry of Israel : " As for 
this Moses, we know not what is become of him." After 



RELIGION OF THE CLOSET. 15 

forty days' concealment, see him return. Look how the 
sons of Israel turn away their eyes, dazzled with the glory 
of his countenance. They now know what had become of 
him ; they see that he has conversed with God face to face 
on the mount ; for the skin of his face shines with beams 
of glory, and they cannot endure to look upon him, till 
covered with a veil. I see the Christian return from his 
closet ! We had missed him, and he tells no one where he 
has been ; but his looks divulge the secret. I behold an 
air of heaven about him, a beam of glory playing on his 
countenance. I perceive something divine in his spirit, his 
temper, his conversation, his conduct. " The beauty of the 
Lord his God is upon him." I feel myself in company 
with a child of God ; for he has been with " his Father in 
secret, and his Father has rewarded him openly." How 
often we see the religion of the closet openly rewarded in 
the unction which attends a minister in the pulpit, in the 
successful zeal which leads our public schemes of useful- 
ness, and in the divine gifts and graces which enrich our 
meetings for prayer. 

But, if we judge by the rule of reverse, what melan- 
choly suspicions arise in our breasts, on beholding the spirit 
and conduct of some noisy professors ! To maintain an 
honorable, edifying, public profession of religion, without 
the devotion of the closet, is more impossible than to guide 
the atfairs of a great empire without a cabinet council. 
How shameful, then, to make public business an excuse for 
neglect of retirement, when the greater the pressure and 
publicity of affairs, the more imperiously they demand that 
exercise in which we derive grace to honor God openly ! 
This holds still stronger, if our public employment be, to 
minister in the church of God. To slight the closet, in 



IQ RELIGION OF THE CLOSET. 

order to prepare for the pulpit, is as if the high priest, in 
his haste to bless the people, had neglected to burn incense 
within the veil, and to sprinkle on the mercy-seat that blood 
which gives efficacy to his benediction. When our Lord 
found his time filled up in preaching and healing all the 
day, rather than neglect it, he " spent all night in prayer to 
God." 

4. Secret worship is an imitation of the hest examples. 
To pray in public only, is to " be as the Pharisees, hypo- 
crites ;" but to frequent the closet, is to resemble the sin- 
cere, "the excellent of the earth." At their head behold 
our Saviour, " who left us an example, that we should tread 
in his steps." You have seen him in the wilderness forty 
days ; rising in the morning a great while before day ; and 
spending the whole night in prayer. His devotional retire- 
ment in the garden was so constant, that Judas selected it 
as the surest place for his foul treason. But was it so 
well known that Christ was to be found there, and shall it 
be uncertain when and where we may pray to our Father 
in secret ! David seems to have dwelt and delighted much 
in the closet. Many of his psalms are the expression of his 
private devotion. Elijah " retired into his chamber and 
shut his door," when he would pour out his soul to God. 
To Daniel his prophetic visions were vouchsafed at the 
close of his private humiliation and prayer. In the closet 
you imitate Peter, who was alone at worship when sent for 
to open the door of faith to the Gentiles. You imitate Cor- 
nelius, who was "rewarded openly" by a visit from an 
angel and an apostle. You tread in the steps of Paul, who 
was known to be changed from a persecutor to a believer 
by this sign, " Behold, he prayeth," In the same secret 
path have walked all" the saints of God from the beginning 



REUGION OF THE CLOSET. j^ 

to this day. " Go, and do tiiou likewise." Be ye imitators 
of those wlio have proved the place of secret prayer the 
antechamber to the palace of eternal praise. 

Those who, under a profession of religion, spend their 
days in constant neglect of secret worship, are awful char- 
acters ; of whom it is difficult to speak in terms of sufficient 
reprobation and alarm. You have heard the Redeemer 
pronounce you hypocrites. Your fellow-creatures dare not 
affix this odious brand on particular persons ; because we 
often cannot tell whether professors pray in secret or not. 
But the open conduct of many excites suspicions and alarms. 
Remember, however, Christ knows, and at the day of judg- 
ment we all shall know. What will then be your confu- 
sion, to be unmasked before an assembled world ! To hear 
the Judge say, " Depart from me, thou hypocrite ; thou hast 
worshipped me only before men, to be seen of them ; there- 
fore thou hast received thy reward. Thou hast so far serv- 
ed me as would promote thy credit among men, and hast 
had thy heaven in thy reputation. The silent, unostenta- 
tious religion of the closet, which would procure thee no 
applause, had for thee no charms ; then what wouldst thou 
do in a heaven, where thou wouldst not be an object of ad- 
miration, but ' God will be all in all ?' Depart from me, and 
take thy portion with hypocrites and unbelievers." 

Consider, I earnestly beseech you, how could you bear 

such a reception at the great day ? After having associated 

with " the sons of Zion," to be " put away with the wicked 

of the earth, as dross." To hear the profligate say, " Art 

thou also become like unto us ? Who would have thought 

of seeing you in this place of torment ? Well, I have not 

the damnation of a hypocrite. But there goes a man that 

looked as much like a Christian as any one I saw on earth, 
VOL. II. 37* 



IQ RELIGION OF THE CLOSET. 

and now has as much of perdition as anyone I see in hell." 
Think, then, while in your shop, your parlor, your bed, or 
at the card-table, the tavern, the theatre, when Christians 
are in their closets, how you can possibly pretend to rank 
with those who "delight themselves in the Lord." Ask 
how you could endure to be in the immediate presence of 
God through eternity, when you shun to be an hour alone 
with him on earth. Entreat him to pardon your hypocrisy, 
to "give you a new heart and right spirit," "that ye may 
be sincere and without offence till the day of Christ." 

Children of God and of prayer, suffer the word of ex- 
hortation. Though aware of the vast importance of the 
subject, must we not all confess that we here stand reprov- 
ed ? May we not trace to our neglect of the closet the cause 
of those incessant complaints, " My leanness ! my leanness !" 
Are we not often guilty of immerging into such a multi- 
plicity of worldly business, as leaves us no time for God ? 
With just emphasis the devout Heywood exclaimed, "Curs- 
ed be those occasions which eat out religion." For shall 
we voluntarily entail upon ourselves the curse of Korah ? 
Shall it be said of us, "The earth swallowed them up ?" 

But you plead that, if you are not so much in your 
closet as you should be, your circumstances, station, and 
duties in life, deny you time. But might you not imitate 
David, by redeeming time fi'om sleep, to spend it in the 
closet ? If laboring men, going to work early, cannot enjoy 
more than a quarter of an hour in the morning, might they 
not secure half an hour at evening ? 

But I hear others complain, "We are frequently deter- 
red from entering our closet by guilt upon our consiencc, or 
the prevalence of some unhappy frame and spirit." What, 
then, is forsaking tlie tlirDnc of grace a I'emedy for a guilty 



RELIGION OF THE CLOSET. 29 

conscience, or a worldly frame ? Have you not observed 
in the psalms, how often David began dull and dejected, 
but ended cheerful and triumphant ? Follow this track : 
apply to the same " fountain that was opened for the house 
of David ;" and let " the harp of the son of Jesse drive away 
the evil spirit." 

There yet remain some who say, " We are often inclin- 
ed to abandon our closet, because we ai'e there habitually 
uncomfortable, lifeless, and haunted with sore temptations." 
Beware how you imitate those who complain, " It is in vain 
to serve God." Let not your comfoi'ts be your chief object 
of pursuit ; for if they are, they will flee from you, like your 
shadow. If you are deprived of consolation by want of more 
evangelical views of the way of salvation, in secret study of 
the Gospel, and prayer for the " spirit of wisdom and reve- 
lation in the knowledge of Christ," lies your remedy. As to 
the temptations which there assault you, is it not a convinc- 
ing proof that secret devotion is excellent in itself, and profit- 
able for you, when so bad a spirit, and your sworn enemy, 
levels against it all his craft and malevolence ? Imitate 
" the Captain of your salvation," who suffered not the 
tempter to drive him from his retirement ; but displayed 
the fruits of his retirement by the flight of the tempter. 

But if nothing should induce us to abandon, neither 
should any thing be suffered to interrupt the regularity of 
our seci'et worship. May we not in a great degree obviate 
the evil occasioned by journeys and visits ? When at the 
house of a Christian friend, why should we not ask for a 
room to retire in ? Or why not offer it to our visitors ; say- 
ing, " It is my stated time ; you will excuse me for half an 
hour; there is a room, with a Bible, to which you may 
withilraw ?" Aftm- such a rclreat, willi liow iniirli liighor 



20 RELIGION OF THE CLOSET. 

and more improving relish should we return to the circle of 
friendship. 

Finally, " Pray without ceasing." The day hastens, 
when your prayers, which have lain buried in obscurity, 
will, as well as your bodies, receive a joyful resurrection. 
" Your Father, who hath seen you in secret, will reward 
you openly," before the assembled universe. The glories 
of that reward set lana-uage at defiance. " The Lord shall 
come, who will bring to light the hidden things of darkness, 
and will manifest the counsels of the heart ; and then shall 
every man have praise of God." 



SECRET DEVOTION. 

To Thee, before the dawning light, 

My gracious God, I pray ; 
I meditate thy name by night, 

And keep thy law by day. 

My spirit faints to see thy grace, 

Thy promise bears me up ; 
And while salvation long delays, 

Thy word supports my hope. 

Seven times a day I lift my hands. 
And pay my thanks to thee : 

Thy righteous providence demands 
Repeated praise from me. 

When midnight darkness veils the skies, 

I call thy works to mind ; 
My thoughts in warm devotion rise, 

And sweet acceptance find. 

Thou hast inclined this heart of mine 

Thy statutes to fulfil ; 
And thus, till mortal life shall end, 

Would I perform thy will. 



No. 70. 

DOCTRINES AND DUTIES 

OF 

THE CHRISTIAN RELIGION. 

STATED IN THE LANGUAGE OF THE BIBLE. 




■ ^ ^_y . -j who, at 

- >undry times and in di- 
vers manners, spake in 
times past unto the fath- 
ers by the prophets, hath 
m these lest days spoken 
unto us by his Son . Heb. 
1:1,2. Therefore we ought to give the more earnest heed 
to the things which we have heard, lest at any time we should 
let them slip : for if the word spoken by angels was steadfast, 
and every transgression and disobedience received a just rec- 



2 DOCTRINES AND DUTIES. 

oinpense of reward, how shall we escape if we neglect so 
great salvation, whicli at the first began to be spoken by the 
Lord, and was confirmed unto us by them that heard him ; 
God also bearing them witness, both with signs and wonders, 
and with divers miracles, and gifts of the Holy Ghost. Heb. 
2 : 1-4. All Scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, for instruc- 
tion in righteousness ; that the man of God may be perfect, 
thoroughly furnished unto all good works. 2 Tim. 3 : 16, 17. 



OF GOD. 

God is a Spirit. John 4 : 24. God is love. 1 John, 
4 : 16. God is light. 1 John, 1 : 5. Who hath measured 
the waters in the hollow of his hand, and meted out heaven 
with a span, and comprehended the dust of the earth in a 
measure, and weighed the mountains in scales, and the 
hills in a balance ? Who hath directed the Spirit of the 
Lord, or, being his counsellor, hath taught him ? With 
whom took he counsel, and who instructed him, and taught 
him in the path of judgment, and taught him knowledge, 
and showed to him the way of understanding ? Behold, 
the nations are as a drop of a bucket, and are counted as 
the small dust of the balance : behold, he taketh up the 
isles as a very little thing. Isaiah 40 : 12-1.5. His glory 
covered the heavens, and the earth was full of his praise. 
And his brightness was as the light ; he had horns coming 
out of his hand ; and there was the hiding of his power. 
Before him went the pestilence, and burning coals went forth 
at his feet. He stood, and measured the earth : he beheld, 
and drove asunder the nations ; and the everlasting moun 
tains were scattered, the perpetual hills did bo\y : his ways 
are everlasting. Hab. 3 : 3-6. O Lord, thou hast searched 
me and known me ; thou knowest my down-sitting and mine 
up-rising ; thou understandest my thoughts afar off; thou 



OF THE CHRISTIAN RELIGION. 3 

compassest my path, and my lying down, and art acquainted 
with all my ways. For there is not a word in my tongue, 
but lo, O Lord, thou knowest it altogether. Thou hast 
beset me behind and before, and laid thine hand upon me. 
Such knowledge is too wonderful for me ; it is high, I can- 
not attain unto it. Whither shall I go from thy Spirit ; or 
whither shall I flee from thy presence ? If I ascend up 
into heaven, thou art there : if I make my bed in hell, 
behold, thou art there : if 1 take the wings of the morning, 
and dwell in the uttermost parts of the sea, even there 
shall thy hand lead me, and thy right hand shall hold me : 
if I say, surely the darkness shall cover me, even the night 
shall be light about me : yea, the darkness hideth not from 
thee, but the night shineth as the day ; tlie darkness and 
the light are both alike to thee. Psa. 139 : 1-12. Holy, 
holy, holy, Lord God Almighty, who wast, and art, and art 
to come. Rev. 4 : 8. Who shall not fear thee, O Lord, 
and glorify thy name ? For thou only art holy ; for all 
nations siiall come and worship before thee ; for thy judg- 
ments are made manifest. Rev. 15 : 4. Justice and judg- 
ment are the habitation of thy throne ; mercy and truth shall 
go before thy face. Psa. 89 : 14. Great and marvellous 
are thy works. Lord God Almighty; just and true are thy 
ways, thou King of saints. Rev. 1.5 : 3. The Lord, the 
Lord God, merciful and gracious, long-suffering, and abun- 
dant in goodness and truth, keeping mercy for thousands, 
forgiving iniquity, transgression, and sin, and that will by 
no means clear the guilty ; visiting the iniquity of the fathers 
upon the children, and upon the children's children, unto 
the tliird and fourth generation. Exod. 34 : 6, 7. But 
God, who is rich in mercy, for his great love wherewith he 
loved us, even when we were dead in sins, hath quickened 
us together with Christ ; for by grace are ye saved. Eph. 
2 : 4, 5. There are three that bear record in heaven, the 



4 DOCTRINES AND DUTIES 

Father, the Word, and the Holy Ghost ; and these three are 
one. 1 John, 5 : 7. Go ye, therefore, and teach all na- 
tions, baptizing them in the name of the Father, and of the 
Son, and of the Holy Ghost. Matt. 28: 19. The grace 
of the Lord Jesus Christ, and the love of God, and the com- 
munion of the Holy Ghost, be with you all. Amen. 2 Cor. 
13: 14. 



OF PROVIDENCE. 

Blessed be the name of God for ever and ever ; for wis- 
dom and might are his. He changeth the times and sea- 
sons ; he removeth kings, and setteth up kings ; he giveth 
wisdom unto the wise, and knowledge to them that know 
understanding ; he revealeth the deep and secret things ; he 
knoweth what is in the darkness, and the light dwelleth with 
him. Dan. 2 : 20-22. Consider the ravens ; for they 
neither sow nor reap ; which neither have storehouse nor 
barn ; and God feedeth them : how much more are ye better 
than the fowls. And which of you with taking thought 
can add to his stature one cubit ? If ye then be not able to 
do that thing which is least, why take ye thought for the 
rest ? Consider the lilies, how they grow ; they toil not, 
they spin not ; and yet I say unto you, that Solomon in all 
his glory was not arrayed like one of these. If then God 
so clothe the grass, which is to-day in the field, and to- 
morrow is cast into the oven ; how much more will he clothe 
you, O ye of little faith ? Luke 12 : 24-28. Nevertheless 
he left not himself without witness, in that he did good, and 
gave us rain from heaven, and fruitful seasons, filling our 
hearts with food and gladness. Acts 14: 17. Are not 
two sparrows sold for a farthing ? And one of them shall 
not fall on the ground without your Father. But the very 
hairs of your head are all numbered. Matt. 10: 29, 30. 



OF THE CHRISTIAN RELIGION. 5 

OF THE LAW OF GOD. 

Thou slialt love the Lord thy God vvitli all thy heart, 
and with all thy soul, and with all thy mind. This is the 
first and great commandment. And the second is like unto 
it : Thou shalt love thy neighbor as thyself. On these two 
commandments hang all the law and the prophets. Matt. 
22 : 37-40. Wherefore the law is holy, and the command- 
ment holy, and just, and good. Rom. 7 : 12. Whosoever- 
shall keep the whole law, and yet offend in one point, he is 
guilty of all : for he that said, Do not commit adultery, said 
also, Do not kill. Now, if thou commit no adultery, yet if 
thou kill, thou art become a transgressor of the law. James 
2 : 10, 11. Now we know, that whatsoever things the law 
saith, it saith to them who are under the law ; that every 
mouth may be stopped, and all the world may become 
guilty before God : therefore by the deeds of the law there 
shall no flesh be justified in his sight ; for by the law is the 
knowledge of sin. Rom. 3: 19, 20. 



OF THE FALL OF MAN. 

God created man in his own image, in the image of God 
created he him : and God saw every thing that he had made, 
and behold, it was very good. Gen. 1 : 27, 31. Lo, this 
only have I found, that God hath made man upright; but 
they have sought out many inventions. Eccl. 7 : 29. The 
Lord God commanded the man, saying, Of every tree in the 
garden thou mayest freely eat ; but of the tree of knowledge 
of good and evil, thou shalt not eat of it ; for in the day thou 
eatest thereof, thou shalt surely die. Gen. 2 : 16, 17. And 
when the woman saw that the tree was good for food, and 
that it was pleasant to the eyes, and a tree to be desired to 
make one wise, she took of the fruit thereof, and did eat, and 
gave also unto her husband with her, and he did eat. Gen. 

VOL. II. 3S 



Q DOCTRINES AND DUTIES 

3 : 6. Wherefore by one man sin entered into the worlcl, 
and deatli by sin ; and so death passed upon all men, for 
that all have sinned. Rom. 5 : 12. As it is written, There 
is none righteous, no, not one ; there is none that under- 
standeth ; there is none that seeketh after God ; they are all 
gone out of the way ; they are together become unprofit- 
able ; there is none that doeth good, no, not one ; their 
throat is an open sepulchre ; with their tongues they have 
used deceit ; the poison of asps is under their lips ; whose 
mouth is full of cursing and bitterness ; their feet are swift 
to shed blood. Destruction and misery are in their ways; 
and the way of peace have they not known : there is no 
fear of God before their eyes. Rom. 3 : 10-18. 



or THE DIGNITY AND OFFICES OF JESUS CHRIST. 

In the beginning was the Word, and the Word was with 
God, and the Word was God. The same was in the be- 
ginning with God. All things were made by him, and 
without him was not any thing made, that was made. And 
the Word was made flesh, and dwelt among us ; and we 
beheld his glory, the glory as of the only begotten of the 
Father, full of grace and truth. John 1 : 1-3, 14. For 
God, who at sundry times, and in divers manners, spake in 
time past unto the fathers by the prophets, hath in these last 
days spoken unto us by his Son, whom he hath appointed 
heir of all things, by whom also he made the worlds ; who, 
being the brightness of his glory, and the express image of 
his person, and upholding all tilings by the word of his 
power, when he had by himself purged our sins, sat down 
on the right hand of the Majesty on high. Heb. 1 : 1-3. 
Who, being in the form of God, thought it not robbery to be 
equal with God ; but made himself of no reputation, and 
took upon him the form of a servant, and was made in the 



OF THE CHRISTIAN KELIGION. 7 

likeness of men ; and being found in fashion as a man, he 
humbled himself, and became obedient unto death, even the 
death of the cross. Phil. 2 : 6-8. 

For Moses truly said unto the fathers, A Prophet shall 
the Lord your God raise up unto you, of your brethren, like 
unto me : him shall ye hear in all things, whatsoever he shall 
say unto you. And it shall come to pass, that every soul 
which will not hear that Prophet, shall be destroyed from 
among the people. Acts 3 : 22, 23. The Spirit of the 
Lord is upon me, saith Jesus, because he hath anointed me 
to preach the gospel to the poor ; he hath sent me to heal 
the broken-hearted, to preach deliverance to the captives, 
and recovering of sight to the blind, to set at liberty them 
that are bruised, to preach the acceptable year of the Lord. 
Luke 4 : 18, 19. 

Tlie Lord hath sworn, and will not repent : Thou art a 
Priest for ever, after the order of Melchisedec. Ps. 110: 4. 
For such a High Priest became us, who is holy, harmless, 
undefiled, separate from sinners, and made higher than the 
heavens. Heb. 7 : 26. Having a High Priest over the 
bouse of God, let us draw near with a true heart, in full 
assurance of faith, having our hearts sprinkled from an evil 
conscience, and our bodies washed whh pure water. Heb. 
10: 21,22. 

He shall be great, and shall be called the Son of the 
Highest; and the Lord God shall give unto him the throne 
of his father David.* Luke 1 : 32. Jesus said. My kingdoiri 
is not of this world ; if my kingdom were of this world, then 
would my servants fight, tliat I sliould not be delivered to the 
Jews ; but now is my kingdom not from hence. Pilate 
therefore said unto him, Art thou a King, then 1 Jesus 
answered, Thou sayest that I am a King ; to this end was I 
born, and for this cause came I into the world, that I should 
bear witness unto the truth ; every one that is of the truth, 



3 DOCTRINES AND DUTIES 

heareth my voice. John 18 : 36, 37. Him hath God ex- 
alted with his right hand to be a Prince and a Saviour, for 
to give repentance to Israel, and forgiveness of sins. Acts 
5: 31. For he must reign till he hath put all enemies 
under his feet. 1 Cor. 15 : 25. The grace of our Lord 
Jesus Chi-ist be with you all. Rev. 22 : 21. Be thou 
faithful unto death, and I will give thee a crown of life. 
Rev. 2 : 10. 



OF THE CHARACTER OF JESUS CHRIST. 

For such a High Priest became us, who is holy, harm- 
less, undefiled, separate from sinners. Heb. 7 : 26. Having 
gone up to Jerusalem at twelve years of age, he was found 
in the temple, sitting in the midst of the doctors, both hear- 
ing them and asking them questions : and to his mother, 
who said to him. Thy father and I have sought thee sorrow- 
ing, he replied, How is it that ye sought me ? Wist ye not 
that I must be about my Father's business ? Luke 2 : 
41-49. Jesus said unto his disciples. My meat is to do the 
will of him that sent me, and to finish his work. John 4 ; 
34. I seek not my own will, but the will of him that sent 
me. John 5 : 30. To John the Baptist he said. It becometh 
us to fulfil all righteousness. Matt. 3 : 15. And, in the 
morning, Jesus, rising up a great while before day, went 
out into a solitary place, and there prayed. Mark 1 : 35. 
Jesus, as his custom was, went into the synagogue on ther 
Sabbath day. Luke 4: 16. 

In the garden of Gethsemane, Jesus fell on his face, and 
prayed, saying, O my Father, if it be possible, let this cup 
pass from me ; nevertheless, not as I will, but as thou wilt. 
Matt. 26 : 39. On the cross he prayed for those who cruci- 
fied him, saying. Father, forgive them, for they know not 



OF THE CHRISTIAN RELIGION. g 

what they do. Luke 23 : 34. And when Jesus had cried 
with a loud voice, he said, Father, into thy hands I commend 
my spirit ; and Iiaving tlius said, he gave up the ghost. 
Luke 23 : 46. Peter said to the Jews, Ye denied the 
Holy One and the Just, and desired a murderer to be grant- 
ed to you. Acts 3.: 14. 

God anointed Jesus of Nazareth with the Holy Ghost and 
with power ; ivho went about doing good. Acts 10 : 38. He 
himself took our infirmities, and bare our sicknesses. Matt. 
8:17. Come unto me, said Jesus, all ye that labor and are 
heavy laden, a7id I will give you rest. Take my yoke upon 
you, and learn of me, for I am meek and lowly in heart ; 
and ye shall find rest unto your souls. Matt. 11 : 28, 29. 
/ have compassion on the multitude : I will not send them 
away fasting, lest they faint in the way ; and he wrought a 
miracle to supply them. Matt. 15 : 32. The Son of man 
is not come to destroy men's lives, but to save them. Luke 
9: 56. A new commandment I give unto you, saith Jesus 
to his disciples, that ye love one another : as I have loved 
yon, that ye also love one another. John 13 : 34. At the 
tomb of Lazarus, Jesus wept. Tlien said the Jews, Behold, 
how he loved him. John 11 : 36. Then were brought 
xmto Jesus little children, that he sliould put his hands on 
them and pray. And the disciples rebuked them. But Jesus 
said, Suffer little children, and forbid them not to come xmto 
me ; for of such is the kingdom of heaven. Matt. 19 : 13, 
14. Jesus said to his disciples. Behold, I send you forth as 
sheep in the midst of wolves ; be ye therefore wise as ser- 
pents, and harmless as doves. Matt. 10 : 16. Christ also 
suffered for us, leaving us an example, that we should follow 
his steps : who did no sin, neither was guile found in his 
mouth ; who, when he was reviled, reviled not again ; when 
he suffered, he threatened not ; but committed himself to him 
that judgeth righteously. 1 Pet. 2 : 21-23. 

VOL. II. "^S"*' 



10 



DOCTRINES AND DUTIES 



OF THE ATONEMENT. 

After threescove and two weeks shall Messiah he cut'off, 
hut not for TiimseTf. Dan. 9 : 26. For he was wounded for 
our transgressions j he was bruised for our iniquities ; the 
chastisement of our peace was upon him ; and with his 
stripes we are healed. All we, like sheep, have gone 
astray ; we have turned every one to his own way ; and 
the Lord hath laid on him the iniquity of us all. Isa. 53 : 
5, 6. He hath made him to be sin for us, who knew no 
sin, that we might be made the righteousness of God in him. 
2 Cor. 5: 21. Jesus Christ also hath loved us, and hath 
given himself for us, an offering and a sacrifice to God for 
a sweet-smelling savor. Eph. 5 : 2. Ye know that ye 
were not redeemed with corruptible things, such as silver 
and gold, but with the precious blood of Christ, as of a lamb 
without blemish and without spot ; who verily was fore- 
ordained before the foundation of the world, but was made 
manifest in these last times for you, who by him do believe 
in God that raised him up from the dead, and gave him 
glory, that your faith and hope might be in God. 1 Pet. 
1 : 18-21. Unto him that hath loved us, and washed us 
from our sins in his own blood, and hath made us kings and 
priests unto God and his Father, to him be glory and do- 
minion for ever and ever. Amen. Rev. 1 : 5, 6. Worthy 
is the Lamb that was slain fo receive power, and riches, and 
wisdom, and strength, and honor, and glory, and blessing. 
Rev. 5 : 12. 



OF REPENTANCE. 



Repent ye, and believe the Gospel. Mark 1 : 15. Re- 
pent, and be baptized, every one of you, in the name of the 
Lord Jesus Christ, for the remission of sins, and ye shall 
receive the gift of the Holy Ghost. Acts 11 : 38, Christ 



OF THE CHRISTIAN RELIGION. U 

came not to call the righteous, but sinners to repentance. 
Matt. 9: 13. Him hath God exalted, to give repentance 
and remission of sins. Acts 5: 31. Now, saith the Lord, 
turn ye even to me, with all your heart, with fasting, and 
with weeping, and with mourning. Joel 2 : 12. Return 
unto the Lord thy God ; for thou hast fallen by thine ini- 
quity. Hosea 14 : 1. Let the wicked forsake his way, and 
the unrighteous man his thoughts, and let him return unto 
the Lord, and he will have mercy on him, and to our God, 
for he will abundantly pardon. Isa. 55 : 7. Turn ye, turn 
ye from your evil ways ; for why will ye die ? Ezek. 33 : 
11. Whoso confesseth and forsaketh his sins shall find 
mercy. Prov. 28 : 13. Godly sorrow worketh repentance 
to salvation, not to be repented of; but the sorrow of the 
world worketh death. 2 Cor. 7 : 10. Bring forth, there- 
fore, fruits meet for repentance. Matt. 3:8. 



OF REGENERATION. 

A new heart will I give you, saith God, and a new spirit 
will I put within you ; and I will take away the stony heart 
out of your flesh, and I will give you a heart of flesh. Ezek. 
36 : 26. There was a man of the Pharisees named Nico- 
demus, a ruler of the Jews ; tlie same came to Jesus by 
night, and said unto him. Rabbi, we know that thou art a 
teacher come from God ; for no man can do the miracles 
that thou doest,- except God be with him. Jesus answered 
and said unto him. Verily, verily, I say unto thee, except 
a man he horn again., he cannot see the kingdom of God. 
John 3 : 1-3. But as many as receive Jesus, to them giv- 
eth he power to become the sons of God, even to them that 
believe on his name ; which were born, not of blood, nor 
of the will of the flesh, nor of the will of man, but of God. 
John 1 : 12, 13. Being born again, not of corruptible seed, 



12 DOCTRmES AND DUTIES 

but of incorruptible, by the word of God, which liveth and 
abideth for ever. 1 Peter, 1 : 23. Whosoever is born of 
God, overcometh the world ; and this is the victory that 
overcometh the world, even our faith. 1 John 5 : 4. 



OF JUSTIFICATION BY FAITH. 

Surely, shall one say, In the Lord have I righteousness 
and strength : even to him shall men come ; and all that are 
incensed against him shall be ashamed. In the Lord shall 
all the seed of Israel be justified, and shall glory. Isa. 45 : 
24, 25. But now the righteousness of God without the law 
is manifested, being witnessed by the law and the prophets ; 
even the righteousness of God, which is by faith of Jesus 
Christ, unto all, and upon all that believe ; for there is no 
difference ; for all have sinned, and come shoi't of the glory 
of God : being justified freely by his grace, through the 
redemption that is in Christ Jesus, whom Gtod hath set forth 
to be a propitiation, through faith in his blood, to declare his 
righteousness for the remission of sins that are past, through 
the forbearance of God : to declare, I say, at this time, his 
righteousness, that he might be just, and the justifier of him 
which believeth in Jesus. Where is boasting, then ? It is 
excluded. By what law ? of works ? Nay, but by the 
law of faith ; therefore we conclude, that a man is justified 
by faith without the deeds of the law. Rom. 3 : 21-28. 
Now to him that worketh, is the reward not reckoned of 
grace, but of debt ; but to him that worketh not, but believ- 
eth on him that justifieth the ungodly, liis faith is counted 
for righteousness. Rom. 4 : 4, 5. Knowing that a man is 
not justified by the works of the law, but by the faith of 
Jesus Christ, even we have believed in Jesus Christ, that we 
might be justified by the faith of Christ, and not by the 
works of the law ; for by the works of the law shall no flesh 
be justified. Gal. 2: 16. Yea, doubtless, and I count 



OF THE CHRISTIAN RELIGION. J 3 

all things but loss for the excellency of the knowledge of 
Christ Jesus my Lord ; for whom I have suffered the loss 
of all things, and do count them but dung, that I may win 
Christ, and be found in him, not having my own righteous- 
ness, which is of the law, but that which is through the 
faith of Christ, the righteousness which is of God by faith. 
Phil. 3 : 8, 9. 



OF SANCTIFICATION. 

Know ye not that the unrighteous shall not inherit the 
kingdom of God ? Be not deceived ; neither fornicators, 
nor idolaters, nor adulterers, nor effeminate, nor abusers of 
themselves with mankind, nor thieves, nor covetous, nor 
drunkards, nor revilers, nor extortioners, shall inherit the 
kingdom of God. And such were some of you ; but ye are 
washed, but ye are sanctified, but ye are justified in the 
name of the Lord Jesus, and by the Spirit of our God. 1 
Cor. 6 : 9—11. Jesus Christ gave himself for us, that he 
might redeem us from all iniquity, and purify unto himself 
a peculiar people, zealous of good works. Titus 2 : 14. 
The fruit of the Spirit is love, joy, peace, long-suffering, 
gentleness, goodness, faith, meekness, temperance ; against 
such there is no law. They that are Christ's have cruci- 
fied the flesh, with the affections and lusts. If we live in 
the Spirit, let us also walk in the Spirit. Gal. 5 : 22-25. 
Sanctify them through thy truth, saith Jesus ; thy word is 
truth. John 17 : 17. Follow peace with all men, and holi- 
ness, without which no man shall see the Lord. Heb. 12 : 14. 



OF THE SOCIAL DUTIES. 

Honor thy father and thy mother, that thy days may 
be long upon the land which the Lord thy God giveth thee. 
Thou shall not kill. Thou shalt not commit adultery. 



14 DOCTIUNKS A.\U DUTIES 

Thou shalt not steal. Thou shalt not bear false witness 
against thy neighbor. Thou shalt not covet thy neighbor's 
wife, nor his man-servant, nor his maid-servant, nor his ox, 
nor his ass, nor any thing that is thy neighbor's. Exod. 20 : 
12—17. Let love be without dissimulation ; abhor that whigh 
is evil ; cleave to that which is good. Be kindly affectioned 
one to another with brotherly love, in honor preferring one 
another ; not slothful in business, fervent in spirit, serving 
the Lord. Rejoicing in hope, patient in tribulation, contin- 
uing instant in prayer, distributing to the necessity of the 
saints, given to hospitality. Bless them which persecute 
you ; bless, and curse not. Rejoice with them that rejoice, 
and weep with them that weep. Be of the same mind one 
towards another ; mind not high things, but condescend to 
men of low estate. Be not wise in your own conceits. Rec- 
ompense to no man evil for evil ; provide things honest in 
the sight of all men. If it be possible, as much as lieth in 
you, live peaceably with all men. Dearly beloved, avenge 
not yourselves, but rather give place to wrath ; for it is 
written. Vengeance is mine, I will repay, saith the Lord ; 
therefore, if thine enemy hunger, feed him ; if he thirst, give 
him drink ; for in so doing thou shalt heap coals of fire on 
his head. Be not overcome of evil, but overcome evil with 
good. Rom. 12: 9-21. And whatsoever ye do, in word 
or deed, do all in the name of the Lord Jesus, giving thanks 
to God and the Father by him. Wives, submit yourselves 
to your own husbands, as it is fit in the Lord. Husbands, 
love your wives, and, be not bitter against them. Children, 
obey your parents in all things ; for this is well-pleasing unto 
the Lord. Fathers, provoke not your children to anger, lest 
they be discouraged. Servants, obey in all things your 
masters according to the flesh ; not with eye service, as men- 
pleasers, but in singleness of heart, fearing God. And 
whatsoever ye do, do it heartily, as to the Lord, and not 



OF THE CHRISTIAN RELIGION. 15 

unto men ; knowing that of the Lord ye shall receive the 
reward of the inheritance ; for ye serve the Lord Christ. But 
he that doeth wrong, shall receive for the wrong that he hath 
done ; and there is no respect of persons. Col. 3 : 17-25. 
Let every soul be subject unto the higher powers : for there 
is no power but of God ; the powers that be, are ordained 
of God. Rom. 13: 1. 



OF THE PRIVILEGES OF REAL CHRISTIANS. 

Being justified by faith, we have peace with God, through 
our Lord Jesus Christ ; by whom also we have access by 
faith into this grace wherein we stand, and rejoice in hope 
of the glory of God ; and not only so, but we glory in trib- 
ulation also ; knowing that tribulation worketh patience ; and 
patience, experience ; and experience, hope ; and hope maketh 
not ashamed ; because the love of God is shed abroad in our 
hearts by the Holy Ghost which is given unto us. Rom. 5 : 
1-5. There is therefore no condemnation to them who are 
in Christ Jesus, who walk not after the flesh, but after the 
Spirit. For the law of the spirit of life in Christ Jesus, hath 
made me free from the law of sin and death. Rom. 8 : 1,2. 
For the kingdom of God is not meat and drink, but right- 
eousness, and peace, and joy in the Holy Ghost. Rom.. 14 : 
17. The path of the just is as the shining light, that shin- 
eth more and more unto tlie perfect day. Prov. 4 : 18. All 
things are yours, whether the world, or life, or death, or 
things present, or things to come, all are yours ; and ye are 
Christ's, and Christ is God's. 1 Cor. 3 : 21-23. We are 
kept by the power of God through faith unto salvation, ready 
to be revealed in the last time. 1 Peter, 1 : 5. Father, 
saith Jesus Christ, I will that they also whom thou hast 
given me, be with me where I am, that they may behold 
my glory which thou hast given me ; for thou lovedst me 
before the foundation of the world. John 17: 24. 



IQ DOCTRINES AND DUTIES 

or THE WORSHIP OF GOD. 

I am the Lord thy God ; thou shalt have no other gods 
before me. Thou shalt not make unto thee any graven 
image, or any likeness of any thing that is in heaven above, 
or that is in the earth beneath, or that is in the water under 
the earth; thou shalt not bow down to them, nor serve 
them ; for I the Lord thy God am a jealous God, visiting 
the iniquities of the fathers upon the children unto the third 
and fourth generation of them that hate me ; and showing 
mercy unto thousands of them that love me and keep my 
commandments. Thou shalt not take the name of the Lord 
thy God in vain ; for the Lord will not hold him guiltless 
that taketh his name in vain. Exod. 20 : 2-7. How amia- 
ble are thy tabernacles, O Lord of hosts ! For a day in thy 
courts is better than a thousand. I had rather be a door- 
keeper in the house of my God, than to dwell in the tents of 
wickedness. Psalm 84 : 1, 10. The true worshippers shall 
worship the Father in spirit and in truth, for the Father 
seeketh such to worship him. God is a Spirit; and they 
that worship him, must worship him in spirit and in truth. 
John 4 : 23, 24. Jesus saith, I am the way, the truth, and 
the life ; no man cometh unto the Father but by me. John 
14 : 6. Verily, verily, I say unto you, whatsoever ye shall 
ask the Father in my name, he will give it unto you ; hith- 
erto ye have asked nothing in my name ; ask and ye shall 
receive, that your joy may be full. John 16 : 23, 24. Like- 
wise the Spirit also helpeth our infirmities ; for we know 
not what we should pray for as we ought ; but the Sjnrit 
itself maketh intercession for us with groanings which can- 
not be uttered. And he that searcheth the heart, knoweth 
what is the mind of the Spirit, because he maketh interces- 
sion according to the will of God. Rom. 8 : 26, 27. I know 
Abraham, saith God, that he will command his children and 
his household aftei^ him, and they shall keep the way of the 



OF THE CHRISTIAN RELIGION. 17 

Lord to do justice and judgment. Gen. 18 : 19. Choose 
ye this d;iy whom ye will serve : as for me and my house, 
we will serve the Lord. Jos. 24 : 15. When thou jjrayesf, 
enter into thy closet, and when thou hast shut thy door, 
pray to thy Father which is in secret, and thy Father, 
which seeth in secret, shall reward thee openly. When ye 
pray, use not vain repetitions, as the heathen do ; for they 
think that they shall be heard for their much speaking : be 
not ye therefore like unto them ; for your Father knoweth 
what things ye have need of, before ye ask him. Matthew 
6 : 6-8. 



OF THE lord's DAT. 

Remember the Sabbath day, to keep it holy. Six days 
shalt thou labor, and do all thy work ; but the seventh day 
is the Sabbath of the Lord thy God : in it thou shalt not do 
any work, thou, nor thy son, nor thy daughter, thy man- 
servant, nor thy maid-servant, nor thy cattle, nor the stran- 
ger that is within thy gates ; for in six days the Lord made 
heaven and earth, the sea and all that in them is, and rest- 
ed the seventh day ; wherefore the Lord blessed the Sab- 
bath day, and hallowed it. Exod. 20 : 8-11. Ye shall keep 
my Sabbaths, and reverence my sanctuary : I am the Lord. 
Lev. 19 : 30. If thou turn away thy foot from the Sabbath, 
from doing thy pleasure on my holy day, and call the Sab- 
bath a delight, the holy of the Lord, honorable ; and shalt 
honor him, not doing thine own ways, nor finding thine own 
pleasure, nor speaking thine own words : then shalt thou 
delight thyself in the Lord. Isa. 58 : 13, 14. Upon the 
Jirst day of the week, when the disciples came together to 
break bread, Paul preached unto them, ready to depart on 
the morrow. Acts 20 : 7. I was in the Spirit, saith Saint 
John, on the Lord's day. Rev. 1 : 10, 
VOL. II. 39 



IQ DOCTRINES AND DUTIES 

ON THE EFFECTS OF INFIDELITY AND IMMORALITY ON 
THE HAPPINESS OF NATIONS. 

Hear, O heavens, and give ear, O earth ; for the Lord 
hath spoken, I have nourished and brought up children, 
and they have rebelled against me. The ox knoweth his 
owner, and the ass his master's crib ; but Israel doth not 
know, my people doth not consider. Ah, sinful nation, a 
people laden with iniquity, a seed of evil-doers, children 
that are corrupters ! they have forsaken the Lord, they 
have provoked the Holy One of Israel unto anger, they are 
gone away backward. Isa. 1 : 2-4. If ye will not hearken 
unto me, and will not do all these commandments, saith the 
Lord ; and if ye despise my statutes, or if your soul abhor 
my judgments, that ye break my covenant ; I also will do 
this unto you: I will appoint over you terror, consumption, 
and the burning ague, that shall consume the eyes, and 
cause sorrow of heart ; and ye shall sow your seed in vain, 
for your enemies shall eat it. And if ye will not, for all 
this, hearken unto me, then I will punish you seven times 
more for your sins. And I will break the pride of your 
power ; and I will make your heaven as iron, and your 
earth as brass, and your strength sliall be spent in vain ; for 
your land shall not yield her increase, neither shall the 
trees of the land yield their fruits. And if ye will not, for 
all this, hearken unto me, but walk contrary to me, I, even 
I, will chastise you seven times more for your sins. Lev. 
26 : 14-20, 27, 28. Therefore, also now, saith the Lord, 
Turn ye even unto me with all your heart, and with fasting, 
and with weeping, and with mourning; and rend your 
hearts, and turn unto the Lord your God ; for he is gra- 
cious and merciful, slow to anger, and of great kindness, 
and repenteth him of the evil : Who knoweth if he will 
return and repent, and leave a blessing behind him ? Joel 
2 : 12-14. 



(JF TllK CHfilSTIAN RELI<;iOX. 29 

OF THE TRUTH, POWER, AND TRIUMPH OF CHRISTIANITY. 

We followed not cunningly devised fables, when we 
made known unto you the power and coming of our Lord 
Jesus Christ, but were eye-witnesses of his majesty ; for he 
received from God the Father honor and glory, when there 
came such a voice from the excellent glory, This is my 
beloved Son, in whom I am well pleased. And this voice 
wiiich came from heaven we heard, when we were witli 
him in the holy mount. We have also a more sure word of 
prophecy, whereunto ye do well that ye take heed, as unto 
a light that shineth in a dark place, until the day dawn, and 
the day-star arise in your hearts ; knowing this first, that no 
j)rophecy of the Scripture is of any private interpretation : 
for the prophecy came not in old time by the will of man, 
but lioly men of God spake as they were moved by the 
Holy Ghost. 2 Pet. 1:16-21. For the word of God is 
quick, and powerful, and sharper than any two-edged sword, 
piercing even to the dividing asunder of soul and spirit, and 
of the joints and marrow, and is a discerner of the thoughts 
and intents of the heart. Heb. 4 : 12. I am not ashamed, 
saith St. Paul, of the Gospel of Christ ; for it is the power 
of God unto salvation to every one that believeth ; to the Jew 
first, and also to the Greek. For therein is tlie righteous- 
ness of God revealed from faith to faith ; as it is written, 
The just shall live by faith. Rom. 1 : 16, 17. I saw 
another angel, saith St. John, fly in the midst of heaven, 
having the everlasting Gospel to preach unto them that 
dwell upon the earth, and to every nation, and kindred, and 
tongue, and people, saying with a loud voice. Fear God, 
and give glory to him ; for the hour of his judgment is come : 
and worship him tluit made lieaven, and earth, and the sea, 
and the fountains of waters. Rev. 14 : 6, 7. 



20 DOCTRINES AND DUTIES 

OF DEATH. 

Man that is born of a woman is of few days, and full of 
trouble. He cometh forth like a flower, and is cut down ; 
he fleeth also as a shadow, and continueth not. His days 
are determined, the number of his months are with thee, 
thou hast appointed his bounds that he cannot pass. There 
is hope of a tree, if it be cut down, that it will sprout again, 
and that the tender branch thereof will not cease ; though 
the root thereof wax old in the earth, and the stock thereof 
die in the ground, yet through the scent of water it will 
bud, and bring forth boughs like a plant ; but man dieth 
and wasteth away ; yea, man giveth up the ghost, and 
where is he ? Job 14 : 1-10. Then shall the dust return 
to the earth as it was, and the spirit shall return unto God 
who gave it. Eccles. 12 : 7. Wherefore as by one man 
sin entered into the world, and death by sin ; so death hath 
passed upon all men, for that al-1 have sinned. Rom. 5 : 12. 
It is appointed unto men once to die, but after this the judg- 
ment. Heb. 9 : 27. O death, where is thy sting ? O grave, 
where is thy victory ? The sting of death is sin, and the 
strength of sin is the law ; but thanks be to God, who giveth 
us the victory, through our Lord Jesus Christ! 1 Cor. 15 : 
55—57. And I heard, saith St. John, a voice from heaven, 
saying unto me. Write, blessed are the dead which die in 
the Lord from henceforth ; yea, saith the Spirit, that they 
may rest from their labors ; and their works do follow them. 
Rev. 14: 13. 



OF THE RESURRECTION. 

And many of them that sleep in the dust of the earth 
shall awake, some to everlasting life, and some to everlast- 
ing contempt. Dan. 12 : 2, Marvel not at this : for the hour 
is coming, in the which all that are in the graves shall hear 
his voice, and shall come forth ; they that have done good, 



OF THE CHRISTIAN RELIGION. 2^ 

unto the resurrection of life ; and they that have done evil, 
unto the resurrection of damnation. John 5 : 28, 29. Now 
if Christ be preached that he rose from the dead, how say 
some among you that there is no resurrection of the dead ? 
But if there be no resurrection of the dead, then is Christ 
not risen ; and if Christ be not risen, then is. our preaching 
vain, and your faith is also vain : yea, and we are found 
false witnesses of God ; because we have testified of God, 
that he raised up Christ ; whom he raised not up, if so be 
that the dead rise not. For if the dead rise not, then is not 
Christ raised ; and if Christ be not raised, your faith is vain, 
yc are yet in your sins ; then they also who are fallen 
asleep in Christ are perished : but now is Christ risen from 
the dead, and become the first fruits of them that slept. 1 
Cor. 15 : 12-20. 



OF THE JUDGMENT. 

We must all appear before the judgment-seat of Christ, 
that every one may receive the things done in the body, 
according to that he hath done, whether it be good or bad. 
2 Cor. 5 : 10. When the Son of man shall come in his glo- 
ry, and all the holy angels with him, then shall he sit upon 
the throne of his glory ; and before him shall be gathei'cd 
all nations ; and he shall separate them one from another, 
as a shepherd divideth his sheep from the goats ; and he 
shall set the sheep on his right hand, but the goats on his 
left. Then shall the King say to them on his right hand, 
Come, ye blessed of my Father, inherit the kingdom pre- 
pared for you from the foundation of the world. Then shall 
he .say also to them on his left hand, Depart from me, ye 
cursed, into everlasting fire, prepared for the devil and his 
angels. And these shall go away into everlasting punish- 
ment, but the righteous into life eternal. Matt. 25 : 31-34, 

VOL II. mO'" 



22 DOCTRINES AND DUTIES 

41, 46. I saw a great white throne, saith St. John, and 
him that sat on it ; from whose face the earth and the heav- 
en fled away, and there was found no place for them. And 
I saw the dead, small and great, stand before God ; and 
the books were opened ; and another book was opened, 
which is the book of life ; and the dead were judged out of 
those things which were written in the books, according to 
their works : and the sea gave up the dead which were in 
it; and death and hell delivered up the dead which were in 
them ; and they were judged every man according to their 
works. Rev. 20: 11-13. 



OF HELL. 

On the wicked he shall rain snares, fire and brimstone, 
and a horrible tempest ; this shall be the portion of their 
cup, Psa. 11 : 6; in hell, in the fire that never shall be 
quenched ; where the worm dieth not, and the fire is not 
quenched. Mark 9 : 43, 44. The same shall drink of the 
wine of the wrath of God, which is poured out without 
mixture into the cup of his indignation ; and they shall be 
tormented with fire and brimstone in the presence of the 
holy angels, and in the presence of the Lamb ; and the 
smoke of their torment ascendeth up for ever and ever : 
and they have no rest day nor night. Rev. 14 : 10, 11. 



OF HEAVEN. 

In my Father's house, saith Jesus Christ, are many 
mansions ; if it were not so, I would have told you : I go 
to prepare a place for you. And if I go and prepare a place 
for you, I will come again and receive you unto myself; 
that where I am, there ye may be also. John 14 : 2, 3. For 
we know that if our earthly house of this tabernacle were 



OF THE CHRISTIAN RELIGION. 



23 



dissolved, we have a building of God, a house not made 
with hands, eternal in the heavens, 2 Cor. 5 : 1 ; an in- 
heritance incorruptible, and undefiled, that fadeth not away, 
reserved in heaven. 1 Pet. 1 : 4. And God shall wipe away 
all tears from their eyes ; and there shall be no more death, 
neither sorrow, nor crying, neither shall there be any pain ; 
for the former things are passed away. Rev. 21:4; and 
there shall be no more curse, but the throne of God and of 
the Lamb shall be in it ; and his servants shall serve him, 
and they shall see his face ; and his name shall be on their 
foreheads : and there shall be no night there, and they need 
no candle, neither light of the sun ; for the Lord God giv- 
eth them light; and they shall. reign for ever and ever: 
these sayings are faithful and true. And the Lord God of 
the holy prophets sent his angel to show unto his servants 
the things which must shortly be done. Rev. 22 : 3-6. Be- 
loved, now are we the sons of God, and it doth not appear 
what we shall be ; but we know that when he shall appear, 
we shall be like him, for we shall see him as he is : and 
every man that hath this hope in him purifieth himself, 
even as he is pure. 1 John, 3 : 2, 3. 



These are the true sayings of God. Rev. 19: 9. Re- 
ceive them, therefore, not as the word of men, but as they 
are in truth, the word of God, which effectually worketh in 
them that believe. 1 Thess. 2 : 13. Search the Scriptures, 
John 5 : 39, which are able to make you wise unto salva- 
tion, through faith that is in Christ Jesus. 2 Tim. 3 : 15. 
See that ye refuse not him that speaketh ; for if they es- 
caped not who refused him that spake on earth, much 
more shall not we escape, if we turn away from him that 
speaketh from heaven. Heb. 12: 25. Whosoever shall be 
ashamed of me, saith Christ, and of my words, of him shall 



24 DOCTRINES AND DUTIES, ETC. 

the Son of man be ashamed, when he shall come in his own 
glory, and in his Father's, and of the holy angels. Luke 
9: 26. I am not ashamed, saith St. Paul, of the Gospel of 
Christ ; for it is the power of God unto salvation to every 
one that believeth. Rom. 1 : 16. He who testifieth of these 
things saith, Surely I come quickly : Amen. Even so, 
come, Lord Jesus. The grace of our Lord Jesus Christ be 
with you all. Amen. Rev. 22 : 20, 21. 



PRAYER FOR THE HOLY SPIRIT'S INFLUENCES. 

Stay, thou insulted Spirit, stay, 
Thoug-h I have done Thee such despite ; 
Nor cast the sinner quite away, 
Nor take thine everlasting flight. 

Though I have steeled my stubborn heart. 
And still shook off my guilty fears, 
And vexed and urged Thee to depart. 
For many long, rebellious years ; 

Though I have most unfaithful been, 
Of all who e'er thy grace received ; 
Ten thousand times thy goodness seen, 
Ten thousand times tliy goodness grieved ; 

Yet, O! the chief of sinners spare. 
In honor of my great High Priest ; 
Nor in thy righteous anger swear 
T' exclude me from thy people's rest. 

This only woe I deprecate. 
This only plague I pray remove ; 
Nor leave me in my lost estate, 
Nor curse me with tliis want of love. 

Now, Lord, my weary soul release. 
Upraise me with thy gracious hand. 
And guide into thy perfect peace, 
And bring me to the promised land. 

C. Wesley. 



IXo. 71. 



THE 



BIBLE ABOVE ALL PRICE. 



BY REV. EDWARD PAYSON, D. D, 



Many into whose hands this Tract may fall, entertain, 
I doubt not, a profound veneration for the Bible ; and in 
their breasts it has its advocate, who pleads its cause far 
more powerfully and successfully than I can. To such per- 
sons nothing need be said in favor of a book, which not only 
affords them support and consolation under the troubles of 
life, but enables them to contemplate death with pleasure, 
and, to borrow its own language, makes them " wise unto 
salvation." If all were of this description, farther remarks 
would be needless. 

But it is presumable that there are many who, through 
inattention to the subject, or from some other cause, have 
formed very inadequate conceptions of the worth of this vol- 
ume ; and who, consequently, do not feel the infinite impor- 
tance of putting it into the hands of others. It is also 
notorious tiiat even among such as profess to venerate the 
Scriptures, there are not a few who seem to regard them as 
deficient in those qualities which excite interest and atten- 
tion. It may not be improper, therefore, to make a few re- 
marks, with a design to show that, while the Scriptures are 
incalculably valuable and important, viewed as a revelation 
from heaven, they are also in a very high degree interest, 
ing and deserving of attention, considered merely as a hu- 
man COMPOSITION. 



2 THE BIBLE ABOVE ALL PRICE. 

Were we permitted to adduce the testimony of the Scrip- 
tures in their own favor, as a proof that their contents are 
highly interesting, our task would be short, and easily ac- 
complished. But it is possible, that to this testimony some 
might think it a sufficient reply, to apostrophize the sacred 
volume in the language of the captious Jews to oiy Saviour : 
" Thou bearest record of thyself; thy record is not true." 
No similar objection can be urged, however, against avail- 
ing ourselves of the testimony which eminent uninspired 
men have borne in favor of the Scriptures. 

From the almost innumerable testimonies of this nature 
which might easily be adduced, we shall select only that of 
Sir William Jones, a judge of the supreme court of judica- 
ture in Bengal : a man, says his learned biographer, who, 
by the exertion of rare intellectual talents, acquired a know- 
ledge of arts, sciences, and languages, which has seldom 
been equalled, and scarcely, if ever, surpassed. " I have 
carefully and regularly perused the Scriptures," says this 
truly great man, " and am of opinion that this volume, in- 
dependent of its divine origin, contains more sublimity, 
purer morality, more important history, and finer strains of 
eloquence, than can be collected from all other books, in 
whatever language they may have been written." How 
well he was qualified to make this remark, and how much it 
implied in his lips, may be inferred from the fact, that he was 
acquainted with twenty-eight different languages, and with 
the best works which had been published in most of them. 

That a volume, which, in the opinion of such a man, is 
thus superior to all other books united, cannot be so uninter- 
esting and insipid a composition as many seem to imagine, 
it must be needless to remark. That his commendation of 
it, though great and unqualified, is in no respect unmerited, 



THE BIBLE ABOVE ALL PRICE. 3 

it would be easy, were it necessary, to prove, by appropriate 
quotations from the book which he so highly extols. But its 
morality will be more properly considered in a subsequent 
part of this treatise ; and its unrivalled eloquence and sub- 
limity are too obvious, and too generally acknowledged, to 
require illustration. 

If any imagine that he has estimated too highly the his- 
torical information which this volume contains, we would 
only request them to peruse it with attention ; and particu- 
larly to consider the assistance which it affords, in account- 
ing for many otherwise inexplicable phenomena in the nat- 
ural, political, and moral world. A person who has never 
attended to the subject, will, on recollection, be surprised to 
find for how large a portion of his knowledge he is indebted 
to this neglected book. It is the only book which satisfac- 
torily accounts, or even professes to account, for the intro- 
duction of natural and moral evil into the world, and for the 
consequent present situation of mankind. To this book, 
also, we are indebted for all our knowledge of the progeni- 
tors of our race, and of the early ages of the world ; for our 
acquaintance with the manners and customs of those ages ; 
for the origin and explanation of many remarkable tradi- 
tions which have extensively prevailed; and for almost every 
thing whicli is known of many once flourisliing nations, es- 
pecially of the Jews, the most singular and interesting peo- 
ple, perhaps, that ever existed. 

It is the Bible alone, which, by informing us of the del- 
uge, enables us to account satisfactorily for many surpris- 
ing appearances in the internal structure of the earth, as 
well as for the existence of marine exuviae on the summits 
of mountains, and in other places, far distant from the sea. 
By the same volume we are assisted in accounting for the 



4 THE BIBLE ABOVE ALL PRICE. 

multiplicity of languages which exist in the world ; for the 
degraded condition of the Africans ; for the origin and uni- 
versal prevalence of sacrifices ; and for many other facts of 
an equally interesting nature. We shall only add, that, 
while the Scriptures throw light on the facts here alluded to, 
the existence of the facts powerfully tends, on the other hand, 
to establish the truth and authenticity of the Scriptures. 

In addition to these intrinsic excellencies of the Bible, 
which give it, considered merely as a human production, pow- 
erful claims to the attention of persons of taste and learning, 
there are various circumstances of an adventitious nature, 
which render it peculiarly interesting to a reflecting mind. 

Among these circumstances we may, perhaps not im- 
properly, mention its great antiquity. Whatever may be 
said of its inspiration, some of the books which compose it 
are unquestionably the most ancient literary compositions 
extant, and perhaps the most ancient that ever were written ; 
nor is it very improbable tliat letters were first employed in 
recording some parts of them, and that they were written in 
the language first spoken by man. It is also, not only the 
most ancient book, but the most ancient monument of hu- 
man exertion, the oldest offspring of human intellect, now 
in existence. Unlike the other works of man, it inherits 
not his frailty. All the contemporaries of its infancy have 
long since perished, and are forgotten ; yet this wonderful 
volume still survives. Like the fabled pillars of Seth, 
which are said to have bid defiance to the deluge, it has 
stood for ages, unmoved in the midst of that flood which 
sweeps away men with their labors into oblivion. 

That these circumstances render it an interesting object 
of contemplation, it is needless to remai'k. Were there now 
in existence a tree which was planted, an edifice which 



THE BIBLE ABOVE ALL PRICE. 5 

was erected, or any monument of human ingenuity, which 
was formed at that early period in vvliich some parts of the 
Bible were written, would it not be contemplated with tlie 
keenest interest, carefully preserved, as a precious relic, 
and considered as sometliing little less than sacred ? With 
what emotions, then, will a thoughtful mind open the Bible, 
and what a train of interesting reflections is it in this view 
calculated to excite ! While we contemplate its antiquity, 
exceeding that of every object around us, except the works 
of God, and view it in anticipation, as continuing to exist 
unaltered until the end of time, must we not feel almost 
irresistibly impelled to venerate it, as proceeding originally 
from Him, who is yesterday, to-day, and for ever the same ; 
whose works, like his years, fail not ? 

The interest which this volume excites by its antiquity, 
will be greatly increased, if we consider the violent and per- 
severing opposition it has encountered, and the almost innu- 
merable enemies'it has resisted and overcome. We contem- 
plate, with no ordinary degree of interest, a rock which has 
braved for centuries the ocean's rage ; practically gaying, 
" Hitherto shalt thou come, but no farther ; and here shall 
tliy proud waves be stayed." With still greater interest, 
though of a somewhat different kind, should we contemplate 
a fortress, which, during thousands of years, had been con- 
stantly assaulted by successive generations of enemies ; 
around whose walls millions had perished ; and, to over- 
throw which, the utmost efforts of human force and inge- 
nuity had been exerted in vain. Such a rock, such a for- 
tress, we contemplate in the Bible. For thousands of yeai*s 
this volume has withstood, not only the iron tooth of time, 
which devours men and their works together, but all the 

physical and intellectual strength of man. 
VOL. IT. 40 



Q THE BIBLE ABOVE ALL PRICE. 

Pretended friends have endeavored to corrupt and betray 
it ; kings and princes have perseveringly sought to banish 
it from the world ; the civil and military powers of the 
greatest empires have been leagued for its destruction ; the 
iires of persecution have been often lighted, to consume it 
and its friends together ; and, at many seasons, death in some 
horrid form has been the almost certain consequence of af- 
fording it an asylum from the fury of its enemies. It has also 
been almost incessantly assailed by weapons of a different 
kind, which, to any other book, would be far more dangerous 
than fire or sword. In these assaults, wit and ridicule have 
wasted all their shafts ; misguided reason has been compel- 
led, though reluctantly, to lend her aid, and, after repeated 
defeats, has again been dragged to the field ; the arsenals of 
learning have been emptied, to arm her for the contest ; and 
in search of means to prosecute it with success, recourse has 
been had, not only to remote ages and distant lands, but even 
to the bowels of the earth, and the region of the stars. 

Yet still the object of all these attacks remains unin- 
jured, while one army of its assailants after another has 
melted away. Though it has been ridiculed more bitterly, 
misrepresented more grossly, opposed more rancorously, and 
burnt more frequently, than any other book, and perhaps 
than all other books united, it is so far from sinking under 
the efforts of its enemies, that the probability of its surviving 
until the final consummation of all things, is now evidently 
much greater than ever. The rain has descended, the 
floods have come, the storm has arisen and beaten upon it ; 
but it falls not, for it is founded upon a rock. Like the 
burning bush, it has ever been in the flames, yet it is still 
unconsumed ; a sufficient proof, was there no other, that He, 
who dwelt in the bush, preserves the Bible. 



THE BIBLE ABOVE ALL PRICE. 7 

If the opposition which this volume has successfully en- 
countered, renders it an interesting object of contemplation ; 
the veneration which has been paid to it, the use which has 
been made of it, and the benefits which have been derived 
from it by the wise and good in all ages, make it still more 
so. Who would not esteem it a most delightful privilege, to 
see and converse with a man who had lived through as 
many centuries as the Bible has existed ; who had conversed 
with all the successive generations of men, and been inti- 
mately acquainted with their motives, characters, and con- 
duct ; who had been the chosen friend and companion of the 
wise and good in every age : the venerated monitor, to whose 
example and instructions the wise had ascribed their wisdom, 
and the virtuous their virtue ? What could be more inter- 
esting than the sight, what more pleasing and instructive 
than the society of such a man ? Yet such society we 
may in effect enjoy, whenever we choose to open the Bible. 

In this volume we see the chosen companion, the most 
intimate friend of the prophets, the apostles, the martyrs, and 
their pious contemporaries ; the guide, whose directions they 
implicitly followed j the monitor, to whose faithful warnings 
and instructions they ascribed their wisdom, their virtues, 
and their happiness. In this volume we see the Book, in 
which the deliverer, the king, the sweet Psalmist of Israel 
delighted to meditate day and night ; whose counsels made 
liim wiser than all his teachers ; and which he describes as 
sweeter than honey, and more precious than gold. 

This, too, is the book, for the sake of which many a per- 
secuted believer has forsaken his native land and taken up 
his dwelling in the wilderness ; bringing it with him as his 
most valuable treasure, and at death bequeathing it to his 
posterity as the richest bequest in his power to make. From 



8 THE BIDLE ABOVE ALL PRICE. 

this source, millions now in heaven have derived the strong- 
est and purest consolation ; and scarcely can we fix our 
attention on a single passage in this wonderful book, which 
has not afforded comfort or instruction to thousands, and 
been wet with tears of penitential sorrow or grateful joy 
drawn from eyes that will weep no more. There is proba- 
bly not an individual in this Christian land, some of whose 
ancestors did not, while on earth, prize this volume more 
than life, and breathe many fervent prayers to heaven, that 
all their descendants, to the latest generation, might be in- 
duced to prize it in a similar manner. Thousands, too, 
have sealed their belief of its truth with their blood, rejoic- 
ing to shed it in defence of a book, which, while it led them 
to the stake, enabled them to triumph over its tortures. 

Nor have its effects been confined to individuals. Na- 
tions have participated largely in its benefits. Armed with 
this volume, which is at once sword and shield, the first her- 
alds of Chi'istianity went forth conquering and to conquer. 
No less powerful than the wonder-working rod of Moses, its 
touch crumbled into dust the temples of paganism, and over- 
threw, as in a moment, the immense fabric of superstition 
and idolatry which had been for ages erecting. To this 
volume alone it is owing, that we do not assemble on our 
appointed days to offer our worship in the temple of an idol ; 
that stocks and stones are. not our deities ; that cruelty, in- 
temperance, and impurity do not constitute our religion ; and 
that our children are not burnt, as sacrifices at the shrine 
of Moloch. To this volume we are also indebted for the 
reformation in the days of Luther ; for the consequent re- 
vival and progress of learning ; and for our present freedom 
from papal tyranny. 

Nor are these benefits, great as they are, all which it 



THE BIBLE ABOVE ALL PRICE. 9 

has been the means of conferring on man. Wherever it 
comes, blessings follow in its train. Like the stream, 
which diffuses itself, and is apparently lost among the herb- 
age, it betrays its course by its effects. Wherever its in- 
fluence is felt, temperance, industry, and contentment pre- 
vail ; natural and moral evils are banished, or mitigated ; 
and churches, hospitals, and asylums for almost every spe- 
cies of wretchedness arise, to adorn the landscape, and cheer 
the eye of benevolence. Such are the temporal benefits, 
which even infidelity itself, if it would for once be candid, 
must acknowledge that the Bible has bestowed on man. 
Almost coeval with the sun, its fittest emblem, it has, like 
that luminary, from the commencement of its existence, 
shed an unceasing flood of light on a benighted and wretch- 
ed world. Who, then, can doubt that He, who formed the 
sun, gave the Bible to be " a light unto our feet, and a lamp 
to our path ?" Who, that contemplates this fountain, still full 
and overflowing, notwithstanding the millions that have drunk 
of its waters, can doubt that it has a real, though invisible 
connection with that river of life, which flows for ever at the 
right hand of God ? 

Thus far we have considered the Bible as merely a hu- 
man composition ; though, as was unavoidable, some rays 
of divinity have, from time to time, burst through the cloud 
in which we vainly attempted to shroud it. But if it be in 
this view thus valuable and interesting, in what language 
shall we describe the importance it assumes, when viewed 
AS A REVELATION FROM GoD ; as the book which has guided 
millions of immortal beings to heaven ; as the book which 
must guide us there, if we ever reach those mansions of 
eternal day ! That it is so, we shall not at present attempt 

to prove, but shall take it for granted ; and proceed, without 
VOL. 11. !0^'- 



10 THE BIBLE ABOVE ALL PRICE. 

delay, on the supposition tliat our readers believe, with the 
apostle, that " all Scripture is given by inspiration of God." 

Viewed in this light, what finite mind can estimate its 
worth, or describe the attention and reverence with which it 
ought to be regarded ? The ancient Greeks had one sen- 
tence, which they believed, though without foundation, to 
have descended from heaven ; and to evince their gratitude 
and veneration for this gift, they caused it to be engraven, in 
letters of gold, on the front of their most sacred and magnifi- 
cent temple. We, more favored, have not a sentence only, 
but a volume, which really descended from heaven ; and 
which, whether we consider its contents or its Author, ought 
to be indelibly engraven on the heart of every child of Adam. 
Its Author is the Author of our being ; and its contents 
afford us information of the most satisfactory and important 
kind, on subjects of infinite consequence, respecting which 
all other books are either silent, or speak only doubtfully 
and unauthoritatively. It informs us, with the greatest 
clearness and precision, of every thing necessary, either to 
our present or future happiness ; of every thing, in fact, 
Avhich its Author knows, the knowledge of which would be 
really useful to us ; and thus confers those benefits which 
the tempter falsely pretended would result from eating the 
forbidden fruit — making us as gods, knowing good and evil. 

In the fabulous records of pagan antiquity we read of a 
mirror, endowed with properties so rare, that by looking into 
it, its possessor could discover any object which he wished 
to see, however remote ; and discover with equal ease per- 
sons and things above, below, behind, and before him. 
Such a mirror, but infinitely more valuable than this fic- 
titious glass, do we really possess in the Bible. By em- 
ploying this mirror in a proper manner, we may discern ob- 



THE BIBLE ABOVE ALL PRICE. J J 

jects and events, past, present, and to come. Here we may 
contemplate the all-infolding circle of the Eternal Mind, 
and behold a most perfect portrait of Him, whom no mortal 
eye hath seen, drawn by his own unerring hand. Piercing 
into the deepest recesses of eternity, we may behold Him, 
existing independent and alone, previous to the first exertion 
of his creating energy. We may see heaven, the habita- 
tion of his holiness and glory, " dark with the excessive 
brightness" of his presence ; and hell, the prison of his jus- 
tice, with no other light than that which the fiery billows of 
his wrath cast, " pale and dreadful," serving only to ren- 
der " darkness visible." 

Here, too, we may witness the birth of the world which 
we inhabit; stand, as it were, by its cradle; and s6e it 
grow up from infancy to manhood, under the forming hand 
of its Creator. We may see light, at his summons, starting 
into existence, and discovering the world of waters without 
a shore. Controlled by His word, the waters subside, and 
islands and continents appear, not, as now, clothed with 
verdure and fertility, but sterile and naked as the sands 
of Arabia. Again he speaks, and the landscape appears, 
uniting the various beauties of spring, summer, and autumn, 
and extending farther than the eye can reach. Still, all is 
silent ; not even the hum of the insect is heard ; the stillness 
of deatli pervades creation ; till, in an instant, songs burst 
from every grove ; and the startled spectator, raising his eyes 
from the carpet at his feet, sees the air, the earth, and the sea, 
filled with life and activity, in a thousand various forms. 

Here, too, we may contemplate the origin and infancy 
of our race ; trace from its source to its termination that 
mighty river, of which we compose a part, and see it sep. 
arating into two great branches ; one of which flows back 



X2 THE BIBLE ABOVE ALL PRICE. 

in a circle, and loses itself in the fountain whence it arose ; 
while the other rushes on impetuously in an opposite direc- 
tion, and precipitates itself into a gulf, which has no bottom. 
In this glass we may also discover the fountain whence flow 
those torrents of vice and wretchedness which deluge the 
earth ; trace the glorious plan of Divine Providence, run- 
ning, like a stream of lightning, through the dark and stormy 
cloud of sublunary events ; and see light and order break- 
ing in upon the mighty chaos of crimes, revolutions, wars, 
and convulsions, which have ever distracted the world ; and 
which, to a person unacquainted with the Scriptures, must 
ever appear to produce no beneficial effect, but to succeed 
each other without order, and to happen without design. 

Here, too, we may contemplate ourselves in every con- 
ceivable situation and point of view ; see our hearts laid 
open, and all their secret recesses displayed ; trace, as on a 
map, the paths which lead to heaven and to hell ; ascertain 
in which we are walking ; and learn what we have been, 
what we are, and what we shall be hereafter. 

Above all, we may here see displayed to view that won- 
derful scheme for the redemption of self-destroyed man, into 
which "angels desire to look;" and without which the 
knowledge of God, and of ourselves, would serve only to 
plunge us in the depths of despair. We may behold Him, 
whom we had previously seen creating the world, lying, as 
a helpless infant, in the manger, expiring in agonies on the 
cross, and imprisoned in the tomb. We may see him ris- 
ing, ascending to heaven, sitting down " at the right hand 
of the throne of the Majesty on high," and there swaying 
the sceptre of universal empire, and ever living to make 
intercession for his people. Finally, we may see him com- 
ing in the clouds of heaven, with power and great glory, to 



THE BIBLE ABOVE ALL PRICE. ]3 

judge the world. We may see the dead, at his command, 
rising from their graves ; standing in awful silence and sus- 
pense before his tribunal ; and successively advancing, to 
receive from his lips the sentence, which will confer on each 
of them an eternal weight of glory, or consign them for ever 
to the mansions of despair. 

Such are the scenes and objects which the Scriptures 
place before us ; such the information which they afford. 
Who will deny that this information is important ; or that it 
is such as we might naturally expect to find in a revelation 
from God ? 

Equally important to the present and future happiness 
of man are the precepts which the Scriptures inculcate. 
With the greatest clearness and precision, and with an au- 
thority to which no other book can pretend, they teach us 
our duty with respect to God, our fellow-creatures, and our- 
selves. That spiritual kingdom, whose laws they promul- 
gate, consists in " righteousness, and peace, and joy in the 
Holy Ghost ;" and were these laws universally obeyed, 
nothing but righteousness, peace, and holy joy would be 
found on earth. Should any one deny this, after perusing 
them attentively, it would prove nothing but the weakness 
of his understanding, or the depravity of his heart. 

They require us to regard God with filial, and our fel- 
low-creatures with fraternal affection. They require rulers 
to " be just, ruling in the fear of God ;" and subjects to " lead 
quiet and peaceable lives in all godliness and honesty." 
They require the husband " to love the wife even as himself;" 
and the wife "to reverence her husband." They require 
parents to educate their children " in the nurture and admo- 
nition of the Lord ;" and children to love, honor, and obey 
their parents. They require masters to treat their servants 



14 THE BIBLE ABOVE ALL PRICE. 

with kindness ; and servants to be submissive, diligent, and 
faithful. They require of all, temperance, contentment, and 
industry ; and stigmatize, as worse than an infidel, him who 
neglects to provide for the necessities of his family. 

They provide for the speedy termination of animosities 
and dissensions, by requiring us to forgive, and pray for our 
enemies whenever we pray for ourselves ; and to make 
reparation to all whom we have injured, before we presume 
to appear with our offering in the presence of God. In a 
word, they teach us, " that denying ungodliness, and worldly 
lusts, we should live soberly, righteously, and godly in this 
present world ; looking for that blessed hope, and the glorious 
appearing of the gi'eat God, and our Saviour Jesus Christ." 
These duties they require us to perform with constancy and 
perseverance, on penalty of incurring the everlasting dis- 
pleasure of our Creator, and its dreadful consequences. 

In addition to these instructions and precepts, the Scrip- 
tures furnish us the most instructive examples : examples, 
which most plainly and convincingly teach us both what 
we must shun, and what we are to pursue. On every rock, 
where immortal souls have been wrecked ; at the entrance 
of every path which leads to danger ; they show us some 
self-destroyed wretch, standing, like a pillar of salt, to warn 
succeeding travellers not to approach it ; while at the gate 
and in the path of life, they place many divinely-instructed 
and infallible guides, who lead the way, beckon us to follow, 
and point us to the happy mansions in which it ends. 

Knowing how powerfully we are influenced by the ex- 
ample of those with whom we associate, it introduces us to 
the society of the most amiable and excellent of our species ; 
makes us perfectly acquainted with their characters and 
pursuits ; admits us into, not only their closet, but their 



THE BIBLE ABOVE ALL PRICE. 25 

hearts ; unveils to us their secret springs of action ; and 
shows us the hidden source whence they derived wisdom 
and strength to subdue their sinful propensities, and over- 
come the world. By opening this volume, we may at any 
time walk in the garden of Eden with Adam ; sit in the ark 
with Noah ; share the hospitality, or witness the faith of 
Abraham ; ascend the mount of God with Moses ; unite in the 
secret devotions of David ; or listen to the eloquent and im- 
passioned address of St. Paul. Nay, more : we may here con- 
verse with Him, who spake as never man spake ; participate 
with the spirits of the just made perfect in the employments 
and happiness of heaven ; and enjoy sweet communion 
with the Father of our spirits, through his Son Jesus Christ. 
Such is the society to which the Scriptures introduce us ; 
such the examples which they present to our imitation ; re- 
quiring us to follow them " who through faith and patience 
inherit the promises;" to walk in the steps of our divine 
Redeemer ; and to be " followers of God, as dear children." 
Nor does this precious volume contain merely instruc- 
tions, precepts, examples, and threatenings. It contains 
also "'strong consolation ;'' consolation, suited to every pos- 
sible variety and complication of human wretchedness ; and 
of sufficient efficacy to render the soul, not only resigned, 
but joyful, in the lowest depths of adversity ; not only tran- 
quil, but triumphant, in the very jaws of death. It is the 
appointed vehicle by which the Spirit of God, the promised 
Comfijrter, communicates not only his instructions, but his 
consolations to the soul. It is, if I may so express it, the 
body, which he has assumed, in order to converse with men ; 
and he lives and speaks in every line. Hence it is said to 
be "quick," or living, "and powerful." Hence its words 
" are spirit, and they are life ;" the living, life-giving words 



IQ THE BIBLE ABOVE ALL PRICE. 

of the living God. The consolation which it imparts, and 
the blessings which it offers, are such as nothing but omnip- 
otent Goodness can bestow. 

It finds us guilty, and freely offers us pardon. It find us 
polluted with innumerable defilements, and offers us moral 
purity. It finds us weak and enslaved, and offers us liberty. 
It finds us wretched, and offers happiness. It finds us 
dead, and offers everlasting life. It finds us " having no 
hope, and without God in the world " — with nothing before 
us but " a certain fearful looking for of judgment and fiery 
indignation," and places glory and honor, and immortality, 
full in our view ; and while it urges us to pursue them, by 
the exercise of faith in the Redeemer, and " patient continu- 
ance in well-doing," it encourages and animates us in the 
pursuit, by the most condescending offers of assistance, and 
by " exceedingly great and precious promises;" promises 
signed by the immutable God, and sealed with the blood of 
his eternal Son ; promises which, one would think, are suffi- 
cient to render indolence active, and timidity bold. Unfail- 
ing pleasures ; durable riches ; immortal honors ; imperish- 
able mansions ; an unfading crown ; an immovable throne ; 
an everlasting kingdom ; an eternal weight of glory ; perfect, 
uninterrupted, never-ending, perpetually increasing felicity, 
in the full fruition of God, are the rewards which these 
promises assure to all penitent believers. But in vain do 
we attempt to describe these rewards ; for " eye hath not 
seen, nor ear heard, neither have entered into the heart of 
man, the things which God hath prepared for them that 
love him." 

Such are the circumstances which render the Bible in- 
teresting as a human composition ; such the instructions, 
precepts, and promises, which it communicates, as a revela- 



THE BIBLE ABOVE ALL TRICE. 27 

tion from God. In proportion also to the importance of its 
contents, are the evils which would result from its absence 
or loss. Destroy this volume, as the enemies of human 
happiness have vainly endeavored to do,- and you render us 
profoundly ignorant of our Creator ; of the formation of the 
world which we inhabit ; of the origin and pi-ogenitors of 
our race; of our present duty and future destination; and 
consign us through life to the dominion of fancy, doubt, and 
conjecture. Destroy this volume, and you rob us of the 
consolatory expectation, excited by its predictions, tliat the 
stormy cloud, which has so long hung over a suffering world, 
will at length be scattered, and a brighter day succeed ; you 
forbid us to hope that the hour is approaching, when " na- 
tion shall no more lift up sword against nation," and right- 
eousness, peace, and holy joy shall universally prevail, and 
allow us to anticipate nothing but a constant succession of 
wars, revolutions, crimes, and miseries, terminating only 
with the end of time. Destroy this volume, and you de- 
prive us, at a single blow, of religion, with all the animating 
consolations, hopes, and prospects which it affords, and 
leave us nothing but the liberty of choosing (miserable 
alternative !) between the cheerless gloom of infidelity and 
the monstrous shadows of paganism. Destroy this volume, 
and you unpeople heaven ; bg,r for ever its doors against the 
wretched posterity of Adam ; restore to the king of terrors 
his fatal sting ; bury hope in the same grave which receives 
our bodies ; consign all who have died before us, to eternal 
sleep or endless misery, and allow us to expect nothing at 
death, but a similar fate. In a word, destroy this volume, 
and you take from us at once, every thing which prevents 
existence from becoming of all curses the greatest. You blot 
out the sun, dry up the ocean, take away the atmosphere of 

VOL. [I. 41 



jg THE BIBLE ABOVE ALL PRICE. 

the moral world, and degrade man to a situation, from which 
he may look up with envy to ''the brutes that perish." 

Who, then, would not earnestly wish to believe the 
Scriptures, even though they came to him unattended with 
sufficient evidence of their Divine origin ? Who can be so 
much his own enemy as to refuse to believe them, when 
they come attended with evidence more than sufficient to 
satisfy all but the wilfully incredulous ? Who, in this view 
of them, imperfect as it is, is prepared to say, that they are 
not of all books the most important ; that they ought iiot to 
be prized and studied, as such, by all who possess them ; 
and put, without delay, into the hands of all who do not ? 

Were this inestimable treasure in tire exclusive posses- 
sion of any individual, would you not consider him as the 
most malevolent of beings, if he neglected to communicate 
it as soon as possible to his fellow-creatures ? And if he 
were a stranger to the use of the press, would not the com- 
mon feelings of humanity require him to spend whole nights, 
as did a wealtliy merchant in the East, in transcribing it for 
their use ? What possible excuse, thenj can we assign for 
neglecting to distribute this treasure, when the press affords 
us the means of doing it at so trifling an expense ? 

Will it be said, that few or none of our fellow-citizens 
are destitute ? Will it be said, that none are destitute of the 
sacred volume but in consequence of their own fault ; and 
that they are, therefore, unworthy to receive such a gift ? 
Admitting this to be the case, which in many instances, 
however, it is not, is this an excuse for neglecting them 
which it becomes us to assign ? Had God adopted such a 
rule in the distribution of his favors — had he bestowed the 
Bible on none but the deserving, who among ourselves 
would ever have been favored with it ? 



THE BIBLE ABOVE ALL PRICE. 19 

Will it be said, that the other wants of the poor are so 
numerous and pressing, that nothing can be spared for the 
supply of this ? But what other want can be so pressing, 
so deserving of immediate attention, as that of the Bible ? 
In what other way can we, at an equal expense, do so much 
to alleviate the miseries, and promote, I will not say the 
eternal, but even the temporal happiness of the poor, as by 
putting into their hands a book which contains such a mass 
of the most valuable and important information ; which is 
so eminently calculated to render them better, and, conse- 
quently, happier in all the relations of life ; which teaches 
them, " in whatever state they are, therewith to be content," 
and to look for the relief of their necessities to Him, " who 
hears the young ravens when they cry ;" and to whom they 
will never look in vain, while they take this precious vol- 
ume for their guide. 

Were they experimentally acquainted with the worth of 
this volume, they would themselves feel the want of it to be 
the first, the most pressing of wants. Send us any famine, 
they would cry, but " a famine of the word of Go:l." Keep 
your wealtli, enjoy your possessions ; give us but the Bi- 
ble, to smooth the path of life and the bed of death, and we 
will envy none of your possessions ; but living, and dying, 
will bless you, though we should perish with hunger. Such 
is the language of the pious poor. Such, were it not for 
their vices or their ignorance, would be the language of all 
the poor ; and who will deny that their vices and ignorance 
render it still more necessary that they should be put in im- 
mediate possession of the Bible ? 

Let us then bind it to our hearts, as our most valuable 
treasure ; study it with that attention and reverence which 
its character demands, and submit implicitly to its decisions, 



2Q THE BIBLE ABOVE ALL PRICE. 

as to " the lively oracles of God." Thus we shall be im- 
pressed with a conviction far more strong and abiding than 
any external evidence can produce, that " all Scripture is 
given by inspiration of God, and is profitable for doctrine, 
for reproof, for correction, and instruction in righteousness ; 
that the man of God may be perfect, thoroughly furnished 
unto all good works." Thus shall we be enabled, by our 
own experience, to feel and adopt the language of the Psalm- 
ist : " The law of the Lord is perfect, converting the soul : 
the testimony of the Lord is sure, making wise the simple. 
The statutes of the Lord are right, rejoicing the heart : the 
commandment of the Lord is pure, enlightening the eyes. 
More to be desired are they than gold, yea, than much fine 
gold : sweeter also than honey or the honey-comb. More- 
over, by them is thy servant warned : and in keeping of 
them there is great reward." 

I love the volumes of thy word : 
What light and joy these leaves afford 

To souls benighted and distress'd ! 
Thy precepts guide my doubtful way, 
Thy fear forbids my feet to stray ; 

Thy promise leads my heart to rest 

From the discov'ries of thy law 
The perfect rules of life I draw ; 

These are my study and delight : 
Not honey so invites the taste, 
Nor gold, that has tlie furnace pass'd, 

Appears so pleasing to the sight. 

Thy threat'nings wake my slmnb'ring eyes, 
And warn me where my danger lies ; 

But 'tis thy blessed Gospel, Lord, 
That makes my guilty conscience clean, 
Converts my soul, subdues my sin. 

And gives a free, but large reward. 



J¥o. 72. 



SIXTEEN 

SHORT SERMONS 



I. 

What is a man profited, if he shall gain the whole world, and lose his 
own soul ? Or what shall a man give in exchange for his soul ? — 
Matt. 16 : 26. 

How little attention does this infinitely important subject 
gain in the world ! How few consider the salvation of their 
precious souls as the great business of life ! You who are 
reading these lines, did you ever consider it ? Did you ever 
lay it to heart, and are you acting accordingly ? If this is 
the case, the following language will express your heart- 
felt convictions : " I have a soul as well as a body. My 
soul must live for ever in happiness or misery. It is capa- 
ble of pain or pleasure inconceivably greater than my body. 
It is a matter of comparatively little importance whether I 
am in abject poverty or the greatest affluence, during the 
few years I am to continue in the present world ; whether I 
am respected or despised by my fellow-mortals ; whether 
my body is sickly or healthy, painful or at ease. These are 
matters of small consequence ; death is certain, is near. 
' Ashes to ashes, and dust to dust,' must soon be pronounced 
over my lifeless body. In a dying moment, if I could call 
the whole world my own, what good would it do me ? What 
comfort could it afford me ? But whether my soul is to be 

VOL. II. 41* 



2 SIXTEEN SHORT SERMONS. 

eternally happy or misei'able ; the companion of angels and 
saints made perfect around the throne of God, or doomed to 
weeping, and wailing, and gnashing of teeth, with devils and 
damned spirits in hell, where the worm never dieth, and 
where the fire never will be quenched ; this is the momen- 
tous inquiry I ought to make. To escape from the wrath to 
come, and secure an inheritance among the saints in light, 
ought to be my great concern. Is it so ? Which world is 
most in my thoughts, this or the next ? What am I most 
anxious about ? Am I not often inquiring, what shall I 
eat, what shall I drink, or wherewithal shall I be clothed ? 
But when did I seriously inquire, ' What shall I do to be 
saved?' If I have no prevailing concern about my soul, 
I may be certain my state is bad, and its danger awfully 
great." 

II. 

Sin is the transgression of the law. — 1 John, 3 : 4. 

Sinner, did you ever inquire what sin is ? Did you ever 
study the word of God, that you might have proper views of 
this greatest of all evils ? If you have never made the in- 
quiry, your state is bad, dreadfully bad. Your salvation is 
at stake. Look seriously into the text. Lift up your heart 
to God, and say, "Lord, give me proper views of sin." 
"Sin is the transgression of the law." What law? The 
law of the most holy God. Where is this law to be found? 
It is contained in the ten commandments. Did I ever read 
them with a trembling heart and a faltering voice, asking, 
Have I transgressed this or that part of God's holy law ? 
Did I ever consider that the law may be broken by thought, 
as well as by word or deed ? Did I ever reflect that the 
law is spiritual, reaching to the thoughts, purposes, and in- 
tentions of the heart ; that every irregular thought -is a trans- 
gression of the law ; that every unholy desire is sin ; that 
" for every idle word that men speak, they must give account 
in the day of judgment," Matt. 12 : 36 ; that awful day. 



SIXTEEN SHORT SERMONt?. 3 

when the heart-searching God shall judge the secrets of our 
hearts ? Alas, how many idle thoughts have passed through 
my mind, without the proper conviction attending each of 
them, that this is sin ! See Gen. 6 : 5. How many idle 
words have I every day spoken, without reflecting, that for 
every one of these I must give an account ! Matt. 12 : 36. 
When did the evil of my thoughts and words extort an anx- 
ious cry from my heart, " God be merciful to me a sinner ?" 
If sin be the transgression of the law ; that is, if falling short 
of the perfection which the law requires, in thought, word, 
or deed, be sin, as well as doing that which the law forbids ; 
how much have I to answer for, that perhaps I never before 
thought of? Yet I have often confessed, "We have done 
what we ought not to have done, and have left undone what 
we ought to have done, and there is no health in us." Alas ! 
I have mocked God, by confessing with my lips what I do 
not feel in my heart. Let my conscience, O Lord, now be 
awakened to feel what sin is. 

Ill 

All have sinned, and come short of the glory of God. — Rom. 3 : 23. 

" All," and therefore you, my dear reader, and myself. 
We have sinned : that is, we have broken God's law ; for 
*' there is none righteous, no, not one." Rom. 3 : 10. There 
is none that has kept the law of God. We have transgressed 
every precept of his moral law, either in act, word, or evil 
desire. The charge is heavy, but the verdict is true. Let 
us consider the case, earnestly entreating God to enlighten 
our minds. Take the ten commandments into your hand, 
and read. We have broken the first commandment, by 
trusting in and loving other things more than God. " Thou 
shalt love the Lord thy God with all thy heart." Matt. 22 : 
37. In this we have come short. The second respects the 
manner in which God is to be worshipped, not with outward 
form and ceremony, but in spirit and in truth. Alas, how 
deficient have we been in that serious attention, that inward 



4 SIXTEEN SHORT SERMONS. 

reverence, and that devout affection which his worship 
required ! God is a jealous God. You say you have never 
been guilty of profane cursing and swearing, and so think 
you have kept the third ; but have you never in prayer, 
and in reading the sacred Scriptures, suffered the holy name 
of God to pass through your lips without an awful sense of 
what you were doing, or even without thought ? " God will 
not hold him guiltless that taketh his name in vain," Have 
you always employed the whole Sabbath in those religious 
exercises which the fourth commandment enjoins ; and per- 
formed those exercises in such a devout manner, that the 
law has nothing to charge you with, in thought, word, or 
deed ? Sinner, lay your hand upon your mouth, and plead 
guilty. Need I go through the second table ? Dost thou 
love thy neighbor as thyself ? Hast thou done unto all men 
as thou wouldst they should do unto thee ? Have you never 
been guilty of disobedience to your parents ? Know you 
not that every rising of causeless anger is murder ? Matt. 5 : 
22. That every unchaste desire is adultery ? Matt. 5 : 28. 
That every secret fraud and neglect of affording that succor 
to the poor which is in your power, is theft? That every 
uncharitable thought is a breach of the ninth, and every cov- 
etous wish a transgression of the tenth commandment ? Sure- 
ly all have sinned, in doing that which the law forbids, and 
in not doing that which tlie law commands. What have I 
then done ; and what have I not done ? All have sinned. 
What is my state ? A state of sinfulness and misery. Why 
have I not felt it till now ? Because sin hath blinded my 
eyes against the light of truth. 

IV. 

Cursed is every one that continaeth not in all things that are written in 
the book of the law to do them. — Gal. 3: 10. 

What means that awful word, " Cursed V The curse 
of God is the declaration of his just anger and wrath against 
sin and the sinner. Who can stand in his sight, if he is 



SIXTEEN SHORT SERMONS. 6 

angry ? Psalm 76 : 7. But who is cursed ? Every one, 
wliether young or old, rich or poor, learned or ignorant, that 
continueth not, throughout the whole period of life, without 
any intermission, failure, or defect whatever, in all things, 
in thought, word, and deed, doing perfectly what the law 
requires, and keeping himself absolutely free from what the 
law condemns, in all things that are written in the book of the 
km to do them : the law being understood in its spiritual and 
most exalted sense and interpretation. And remember that 
it is further said, James 2 : 10, that whosoever shall keep 
the whole law, and yet offend in one point, he is guilty of 
all. Now consider, has there been a day, an hour, a mo- 
ment, in which your state has been such as the law requires ? 
The curse is pronounced on every transgressor for every 
transgression : not only for profaneness, murder, adultery, 
and such like gross acts of sin ; but for every sinful thought, 
and for every moment in which you have failed to love the 
Lord your God with all your heart and with all your soul. 
O how many curses, then, has the law denounced against 
you and me ! It has been revealing the wrath of God 
against us every moment of our lives ; for every moment of 
our lives we have been sinning against God. Are these 
things so ? Can you from Scripture prove them to be false ? 
What ! is every sinner cursed for every sin, and have I been 
perpetually sinning all my life ? Is it true that I have never, 
from a sincere regard to God, made conscience of one 
thought, word, or action ; never performed one duty, or ab- 
stained from one sin, from a right motive, love to God ? Has 
my whole life been one uninterrupted course of evil ? Is 
iny state, then, a state of condemnation ? How astonishing 
it is ! What a proof of the darkness of my mind and the 
liardness of my heart, that I can live one hour at ease under 
the curse of God ; that I can lie down or rise up without 
trembling, since the curse of God must plunge the impeni- 
tent sinner into hell ! 



6 SIXTEEN SHORT SERMONS. 

V. 

The wages of sin is death. — Rom. 6 : 23. 

Sin is the transgression of the law, 1 John, 3 : 4, that 
eternal rule of right to rational beings, the moral law of 
God. It is sin, all sin, every sin, that is here spoken of. 
Death, whatever that word means, is the just and certain 
reward of every sin committed in thought, word, or deed. 
But what is death ? The death of the body is its separation 
from the soul. You are a sinner ; and this effect of sin you 
have begun to feel in all those pains and sicknesses which 
are bringing your body to the grave. You are now a dying 
man. The death of the body, or its separation from the 
soul, will occasion its return to the dust from which it 
was taken. But death in the text means vastly more : the 
death of the soul. What is that ? It is something as much 
more dreadful than that of the body, as the soul is of more 
value than the body. It is the separation of the soul from 
God, as its life and happiness: hence, it becomes a state of 
unavoidable sin, and first or last, a state of self-tormenting 
anguish, arising from the forfeiture of the friendship of God, 
with all its attendant blessings. Spiritual death, or the death 
of the soul, consists not in the loss of consciousness or feel- 
ing, but in the loss of the image and favor of God. For in 
his favor is life, Psalm 30 : 5 ; and in his frown is death. 
If you, my dear fellow-sinner, are not made alive by God's 
converting grace, this is your state. You are dead in tres- 
passes and sins ; and unless you are quickened by God's 
Spirit, communicated to you before your departure hence, 
in this unhappy state you must for ever continue ; for the 
death spoken of in the text, is opposed to eternal life in the 
following clause. And oh, if the effect of this spiritual 
death be misery, even in this present life — as the experience 
of every man testifies, if he will own the truth — then what 
must it be in the world to come ? Ah ! who can tell ? We 
read of a worm that never dies, to prey on the tormented 



SIXTEEN SHORT SERMONS. 7 

conscience ; of fire that never can be quenched, to destroy 
both body and soul in hell ; of weeping, and wailing, and 
gnashing of teeth ; and all this is to last for ever. But is 
there not a disproportion between the offence and punish- 
ment ? Let God be true, and every man a liar. He says 
the wages, the just reward of sin, is death. God's truth 
binds him to fulfil his threalenings, as well as his promises. 
O fly from the wrath to come ; for " who among us can 
dwell with devouring fire ? Who among us can dwell with 
everlasting burnings ?" Isaiah 33 : 14. 

VI. 

What must I do to be saved ? — Acts 16 : 30. 

This is the anxious inquiry of an awakened sinner. By 
an awakened sinner, I mean the man who knows what sin 
is, and who painfully feels that he is a sinner, and as such, 
under tlie curse of God, and in danger of hell fire. Are 
you an awakened sinner ? Alas ! all men are naturally 
asleep, and insensible of their danger ; and so they continue 
till they are roused out of their carnal slumbers by the word 
and Spirit of God. They cry peace, peace, to themselves, 
when there is no peace ', for God hath said, " There is no 
peace to the wicked." Isa. 48:22. They live on, day 
after day, keeping death, judgment, and eternity, out of their 
thoughts ; never reading tlie Bible with a sincere desire to 
know what their state is, and never praying to God from the 
bottom of their hearts, " God be merciful to me a sinner." 
If vou can live without earnest prayer to God for mercy, 
habitually neglecting it, you give as full proof that you are 
alienated from the life of God through the ignorance that is 
in you, as if you were living in the grossest immoralities. 
But when it pleases God to fasten conviction on the heart of 
a man, and to awaken his conscience, then he starts up as 
one out of sleep. He sees, what he never discovered be- 
fore, that it is an evil and bitter thing to sin against God. 



8 SIXTEEN SHORT SERMONS. 

He reads in the word of truth, that the wicked shall be 
turned into hell, and all the nations that forget God; and 
trembles as he reads. Psalm 9:17. He acknowledges, 
" I have forgotten God and sinned against him ;" and being 
convinced that the wages of sin is death, he asks. How shall 
I escape the damnation of hell ? Such a man is deeply in 
earnest when he makes the inquiry, What must I do to be 
saved ? He feels that his all for eternity is at stake. The 
world with all its pleasures, profits, and honors, becomes 
tasteless and insipid ; it cannot give ease to his aching heart, 
nor heal his wounded conscience. He now begins to pray. 
His prayer is now the real language of his heart, not the 
formal, unmeaning service it was before. A sense of his 
danger drives him to the throne of grace. The word of 
God he now reads as the decision of eternal truth ; and he 
reads it as having an interest in every line. Sinner, has this 
inquiry ever been yours, " What must I do to be saved ?" 

VII. 

Repent ye, and believe the Gospel. — Mark 1 : 15. 

These are the words of our blessed Saviour, addressed 
to poor guilty sinners like you and me. But what is repent- 
ance ? It is the work of the Spirit of God upon the heart, 
producing such an inward sense of the evil and guilt of sin, 
as makes a man wonder that he is out of hell ; such a ha- 
tred of sin as causes a man to forsake it ; and such an 
apprehension of the consequences of sin, as makes a man 
willing to be saved wholly and solely through what Jesus 
Christ has done and suffered for lost souls. The penitent 
sinner is convinced that sin deserves punishment ; that he 
himself, as a sinner, is liable to the wrath of God ; that siu' 
must be pardoned or punished ; that he can make no amends 
for the least of his transgressions ; and consequently, that 
his salvation must be all of grace. The man thus humbled, 
is prepared to welcome the news of a Saviour who came 



SIXTEEN SHORT SERMONS. j) 

to seek and to save that which was lost. Matt. 18 : 11. 
Such is the Gospel. It is glad tidings to a lost, guilty world. 
The sum and substance of it is this, that " Christ Jesus came 
into the world to save sinners." 1 Tim. 1 : 15. He died 
to make satisfaction for their sins : and being God and man 
in one Saviour, " he is able to save to the uttermost all that 
come unto God by him." Heb. 7 : 25. His blood being 
the blood of God incarnate, Acts 20 : 28, was infinitely 
meritorious ; and it was shed for this very purpose, to take 
away sin ; so that if your sins, poor self-condemned sinner, 
are more in number than the hairs of your head, or the 
sand on the sea-shore ; if they are great and aggravated, and 
red like scarlet, yet there is hope. " The blood of Jesus 
Christ cleanseth" — hath virtue to cleanse — " from all sin." 
1 John, 1 : 7. But how am I to become interested in this, and 
get the comfort of it ? " Believe the Gospel :" rely on what 
the word of God says about Jesus Christ, and his willing- 
ness and power to save sinners. But may I without pre- 
sumption believe that Jesus Christ came to save such a 
wretch as I am ? Yes, " this is God's commandment, that 
ye believe on the name of his Son Jesus Christ." 1 John, 
3 : 23. There can be no presumption in doing what God 
has commanded, and taking God at his word. 

VIII. 

This is a faithful saying, and worthy of all acceptation, that Jesus^ 
Christ came into the world to save sinners, of whom I am chief. — 
1 Tim. 1 : 15. 

This is the sum of the Gospel. Jesus Christ is God : he 
made the world, and all that therein is, Col 1 : 16 ; but we 
his creatures broke his laws, and rebelled against him. He 
might justly have cast us all into hell, the lake that burneth 
with fire and brimstone. But, O wondrous love ! " God was 
manifest in the flesh :" was born into the woi-ld. For what 
purpose ? To save sinners. How did he save them ? By 
dying for them upon the cross, " bearing their sins in his own 

VOL. If. ii 



10 SIXTEEN SHORT SERMONS. 

body upon the tree," and washing them from their sins in 
his own blood. Did I ever consider this wonderful love of 
God ? I am a sinner, born in sin, and as such liable to eter- 
nal punishment. " Jesus Christ came into the world to save 
sinners," even such as I am. Have I ever earnestly en- 
treated him to save me ? Do I believe that I am a miserable 
sinner ? Do I feel it, and lament it ? And am I sensible, 
that unless Christ saves me, I must be a damned soul for 
ever ? Alas, how many never go to Jesus Christ to save 
them ! How many are careless and unconcerned about 
what Jesus Christ has done for sinners ! But do I lay it to 
heart ? Are all my hopes built upon this faithful saying, 
that " Jesus Christ came into the world to save sinners ?" 
O what a comfortable saying it is, that though I am a sinner, 
the chief of sinners, yet I may be saved from the sins I have 
committed, and the hell I have deserved, if, under a peni- 
tential sense of my wickedness, I look up to Jesus Christ, 
and trust in him ! O may the Holy Spirit enable me thus 
to look unto Jesus. Oh, what should I, a poor, wi-etched, 
helpless sinner do, if there were no Jesus to save me ? How 
eagerly should I welcome such glad tidings ! Surely, the 
message is " worthy of all acceptation," and ought to be re- 
ceived by all, since all have sinned, and stand in need of 
being saved ; and since all who feel their lost estate may 
come to HIM who is able to save them. O Lord, the Holy 
Ghost, enable me to believe to the saving of my soul. 

IX. 

Him that cometh to me, I will in no wise cast out. — John 6: 37. 

How tenderly compassionate is the dear friend of poor 
lost sinners ! How anxious does he appear to remove every 
objection out of the way of the inquiring soul, that is made 
willing to be saved on Gospel terms, " by grace through 
faith !" Eph. 2 : 8. Lest such should be discouraged, how 
graciously does he describe their character and feelings, 



!SlXTEEi\ SHOUT SERJIONS. H 

inviting them, with all the eloquence of Godlike piety, to 
come unto him! Hear his words. Matt. 11 : 28 : "Come 
imto me, all ye that labor and are heavy laden, and I will 
give you rest." Are you weary of the slavery of sin, and 
the bondage of Satan and the world ? Are you heavy laden 
with guilt on your conscience, and fear in your heart ? Be- 
hold, the loving Saviour stands with open arms to receive 
you ; and these are the gracious words which proceed out 
of his mouth: "Come unto me, and I will give you rest." 
" He is faithful that hath promised, and cannot deceive you." 
Heb. 10 : 23. " He will not alter the thing that is gone out 
of his lips." Psalm 89: 34. Make the experiment; come 
to him. He is able to save, and he is willing to save ; where- 
fore should you doubt ? 

But you say, " I am a great sinner." Be it known unto 
you, that Jesus Christ is an Almighty Saviour. You say 
further, " I have continued long in open rebellion against 
him ; I have been many years sinning against him with a 
high hand." Be it so; you are not out of the reach of 
mercy, nor is your case too desperate for the skill and power 
of the great Physician. Do you still object, " I am a sinner 
of no common kind ; of sinners I am chief." Even unto 
you is the word of this salvation sent. The blood of Jesus 
is the blood of God, Acts 20 : 28, and therefore " cleanseth 
from all sin." 1 John, 1 : 7. The righteousness of Jesus 
is the righteousness of God, Rom. 3 : 23, and therefore is 
sufficient to justify the most ungodly. Do not despair ; for 
thus saith thy Saviour, the lover of thy poor lost soul, " Him 
that Cometh unto me, I will in no wise cast out." He makes 
no exceptions ; being " not willing that any should perish, 
but that all should come to repentance." 2 Pel. 3 : 9. 

But you say, " Must I not mend my heart and reform my 
life before I venture to approach him ?" If you wait till you 
have effected this in your own strength, you will after all 
die in your sins. This he must do for you ; and this he will 
effectually do for you, when you come to his cross, confess- 



12 SIXTEEN SHORT SERMONS. 

ing your sins, and trusting in his blood as your atonennent. 
You must come to him just as you are, a poor, vile sinner, 
to be washed in his blood, to be clothed in his righteousness, 
sanctified by his Spirit, and fitted for his glory. Why do 
you object to receive what he is so ready to give ; and that 
freely, " without money and without price," Isa. 55 : 1, even 
pardon, holiness, and heaven ? He professedly receiveth sin- 
ners, Luke 15 : 2, that he may save them ; and has solemnly 
declared, hi7n that cometh unto me, be the person who or what 
he may, / will in no wise cast out. 

X. 

Being justified by faith, we have peace with God, through our Lord 
Jesus Christ. — Rom. 5:1. 

" There is no peace, saith my God, to the wicked !" Isa. 
48 : 22. An unpardoned sinner can have no peace with 
God. While his conscience is unawakened, he may be 
careless and secure ; but as soon as his eyes are opened, 
and his heart is made to feel, he must be miserable, till God 
speaks peace to his guilty soul. To be justified, is to be 
pardoned and accepted of God. Pardon and acceptance are 
only to be obtained by faith in Jesus Christ, as having atoned 
for sin by his precious blood. When it is given me to be- 
lieve that Jesus Christ hath taken away my sins, there is 
nothing more to distress my conscience ; then I have peace 
with God. The distress of an awakened soul arises from a 
guilty conscience, and a sense of his sins. As soon there- 
fore as the poor, trembling sinner discovers, that Christ died 
for such as he is ; that Christ, being God, is able to save the 
chief of sinners ; that this was his errand into the world, and 
that he hath said, " Him that cometh to me, I will in no wise 
cast out," John 6 : 37 : as soon as the poor sinner believes 
this, he hath peace with God ; he can call God his Father; 
he can trust God for every thing ; he can think of death with 
comfort, and rejoice in hope of the glory of God. Sinner is 



SIXTEEN' tJlIOKT S5ERMOXS. 13 

this your state ? Do you know that there is no salvation 
without an interest in Christ ? that there is no peace with 
God but through Jesus Christ ? that unless your sins be 
pardoned, your life must be unhappy, and your death the 
entrance of eternal misery ? If I am looking unto Jesus as 
the only Saviour, and in self-despair have fled to him for 
refuge, then God is no longer angry with me ; my sins, 
which are many, are forgiven ; my person is accepted ; and 
if I die to-night, I shall go to God. O, happy state, to have 
nothing to fear in life or death ! to have God for our Father, 
Christ for our Redeemer, the Holy Ghost for our Comforter, 
death our friend, heaven our home, and a happy eternity 
before us of peace and joy ! Sinner, is this thy case ? 

XI. 

Unto you which believe, He is precious. — 1 Pet. 2 : 7. 

The Apostle is speaking of Jesus Christ, the dear dying 
friend of poor lost sinners, who pitied us when we had no 
pity on ourselves ; and died for us when otherwise we must 
have been cast into hell. Now, if you believe this, that your 
sins would have damned you if Christ had not taken them on 
himself; and that you must have been cursed for ever, if 
Christ had not been made a curse for you : if you feel in 
your hearts a humble assurance of pardon purchased by his 
blood ; and if you can consider him as saying to you in the 
Gospel, what he said to the poor sinful woman, Luke 7 : 48, 
50, "Go in peace, thy sins are forgiven;" then Christ is 
precious to you ; you love him above all things. You love 
to think of him, you love to hear of him, you love to talk of 
him ; whatever he has commanded, you desire to do ; and 
what he has forbidden, you will not willingly do, to gain the 
whole world. You are now become a new creature. You 
cannot live as you once lived. You are born again. Old 
things are passed away, and all things are become new. 
2 Cor. 5: 17. The things which you once hated, such as 
VOL. II. 42*' 



14 SIXTEEN SHORT SERMONS. 

prayer, praise, hearing and reading God's word, you now 
love ; and the things you once loved, such as vain, sinful 
conversation, and trifling amusements, you now hate. You 
cannot now go to bed at night without thanking your pre- 
cious and adorable Jesus for the mercies of the day ; nor 
without committing yourself to his protection for the night, 
and trusting your soul in his hands, that if you die before 
morning, he may receive you unto himself: and when you 
rise in the morning, you cannot go out into the world about 
your lawful business, without begging him to keep you from 
the snares of the world and the temptations of Satan. Your 
one object is to please your beloved Saviour, and above all 
things you fear to offend him. You desire, that " whether 
you eat or drink, or whatever you do, you may do all ^o the 
glory of God." 1 Cor. 10 : 31. " The love of Christ con- 
strains you," 2 Cor. 5 : 14. 

XII. 

Follow holiness, without which no man sliallsee the Lord. — Heb. 12: 14. 

God is a holy God : Christ is a holy Saviour : the Spirit 
of God is a holy Spirit : heaven is a holy place : the angels 
are holy angels : and all God's redeemed people are a holy 
people. Am I a holy person ? If I am not, the Scriptures 
assure me that I shall not, cannot, see God. Holiness is 
a separation of heart from sin to God. It is not mei'e de- 
cency of conduct ; there may be external morality where 
there is no holiness, though there can be no holiness without 
morality. If you are a holy person, you not only abstain 
from sin, but you really hate it. You hate all sin ; what- 
ever is not consistent with the will of God, you hate and ab- 
hor. Your abhorrence is turned against yourself on account 
of your remaining sinfulness. You not only discover sin in 
your life, but in your heart. If you are a sanctified person, 
you make conscience not only of your actions and word.s, 
but of your thoughts. You not only desire to appear good 



SIXTEEN SHORT SERMONS. 15 

in the eyes of the world, but to approve yourself to God who 
searcheth the heart. You seek an inward conformity to the 
mind and will of God. Is this the case ? Remember that 
it is written, Without holiness no man shall see the Lord. 
Holiness is, in short, the love of God shed abroad in the 
heart by the Holy Ghost given unto us. This love becomes 
the motixie to all holy obedience ; the word of God then be- 
comes the rule of the whole conduct ; and the gloiy of God 
is proposed as the end of our conversation. Now, no man 
can enter heaven till he is made holy. Do you believe it ? 
And is it the prayer of your heart, " Lord, sanctify me 
wholly, soul, body, and spirit ?" If it be, the Lord hath 
begun the good work in your heart, and he will perfect it 
unto the day of Jesus Christ, that you may be presented 
holy and unblamable before him in love. 

XIII. 

Looking for that blessed hope, and the glorious appearing of the great 
God and our Saviour Jesus Christ. — Titus 2 : 13. 

This is the happy privilege of the believer in Jesus, to 
be looking for the second appearance of his Lord. Jesus 
has promised that he will come again ; that he will " come 
quickly." Rev. 22 : 20. He has declared that his coming 
will be sudden, like that of " a thief in the night." 1 Thess. 
5 : 2. The believer is a man who is expecting it, waiting 
for it, and preparing to welcome it. He knows that though 
" the Lord Jesus shall be revealed from heaven with his 
mighty angels, in flaming fire taking vengeance on them 
that know not God, and obey not the Gospel of our Lord 
Jesus Christ ; who shall be punished with everlasting destruc- 
tion from the presence of the Lord, and from the glory of his 
power;" yet that another end of his coming is, that he may 
" be glorified in his saints, and admired in all them that be- 
lieve." 2 Thess. 1 : 7-10. Therefore he looks for that 
blessed hope. He has peace with God through Jesus Christ. 



16 SIXTEEN SHORT, SERMONS. 

Guilt, the cause of fear, is taken away. He believes that 
the Judge is his friend, therefore he looks forward with a 
comfortable expectation. He feels that his present state is 
not his rest ; for though the guilt of sin is taken out of his 
conscience, and the love and power of it out of his heart, 
he painfully feels that sin yet dwelleth in him ; and there- 
fore longs for the coming of Christ, that he may totally de- 
stroy it. The hope he has, is a blessed hope, because the 
things hoped for are inestimable in value, eternal in dura- 
tion, and certain to the man who looks for them in faith and 
hope. " We that are in this tabernacle " of flesh and blood, 
"do groan, being burdened," 2 Cor. 5 : 4, with sin, afflic- 
tion, and temptation ; but at the glorious appearing of our 
Lord Jesus Christ, " God shall wipe away all tears from 
our eyes ; and there shall be no more death, neither sorrow 
nor crying, neither shall there be any more pain ; for the 
former things are passed away." Rev. 21 : 4. 

XIV. 

If ye then, being evil, know how to give good gifts unto your children, 
how much more shall your heavenly Father give the Holy Spirit to 
them that ask him ] — Luke 11 : 13. 

In these words, our gracious Father who is in heaven 
permits us to decide an important point by the conviction of 
oujr own consciences. He appeals to our feelings as parents, 
in order to encourage our hope and enliven our confidence^ 
ver. 11 : " If a son ask bread of any of you that is a father, 
will he give him a stone ?" If a hungry child come to a 
father, saying, " Father, I am starving for want, give me 
bread to eat ;" would the father, unless he were worse than 
a brute, give his child a stone, to mock him ? " Or if he 
ask a fish, will he give him a serpent ? Or if he ask an 
egg, will he give him a scorpion," to destroy him ? Cer- 
tainly not. " How much more, then, shall your heavenly 
Father," whose affection for his poor sinful children is so 



SIXTEEN SHORT SERMONS. 17 

infinitely superior to yours for tlie offspring of your bodies, 
" give tlie Holy Spirit to them tliat aslv him ?" 

I am a poor ignorant sinner. I want to know myself as 
a sinner before God, and as exposed to his just indignation. 
I want to know Jesus Christ as a Saviour to my poor soul ; 
for to know him is life eternal. But this saving knowledge 
1 can only derive from divine teaching. God has promised 
his Holy Spirit, to lead the poor ignorant sinner that feels 
his ignorance — for that is the point — into all truth necessary 
for his comfort and salvation. O Lord, let thy Holy Spirit 
be my teacher. 

I am a poor, helpless sinner. I have no heart to believe 
on the Son of God. Yet faith in him is essential to salva- 
tion. My conscience is distressed on account of my sins. 
I want to "know him and the power of his resurrection." 
God has promised his Holy Spirit, to work faith in the heart 
of every humble supplicant. O Lord, help me to believe, 
to the peace of my conscience, the joy of my heart, the 
sanctification of my nature, the salvation of my soul, and 
the eternal glory of thy name. 

God giveth his Holy Spirit to them that ask him. We 
can do no good, we can do nothing but sin, and so destroy 
ourselves, without his special assistance. Do you feel you 
want it ? And do want and absolute necessity drive you to 
a throne of grace for this comprehensive blessing ? Do you 
ask as a hungry child asks his father for bread ? Are you 
sensible of your ignorance, so as earnestly to seek his divine 
teaching ; and of your helpless state, so as to ask help of 
God ? " Ask, and ye shall receive ; seek, and ye sliall 
find; knock, and it shall be opened unto you." Consider, 
God cannot break his word. If you have asked without 
receiving, it is because you did not ask in earnest. You do 
not feel your want. Ask of God to give you to feel your 
wants, and then he will supply them ; ask him to teach you 
to pray. Come to him as a poor, ignorant, helpless child ; 
for *' Except ye be converted, and become as little children, 



18 SIXTEEN SHORT SERMONS. 

ye cannot enter into the kingdom of heaven." Matt. 18:3. 
Lord, give unto us this childlike spirit. 



XV. 

It is appointed unto men once to die, and after this the judgment. — 
Heb. 12 : 27. 

YoTT and I are dying men. We have seen many of our 
friends and relatives laid in the grave ; many as young as 
ourselves, and apparently as likely to live. Some we have 
seen carried off by long and lingering diseases, and some 
cut down suddenly without warning. God only knows when 
we are to follow them into the eternal world. " We know 
not the day of our death." " Our times are in God's hand." 
It may be to-night. We are certain the moment of death 
must come. We are certain it can be at no great distance ; 
but we know not how near. Now, if these things are true, 
what madness it is to put off the necessary work of repent- 
ance to a future day ! We are not certain of seeing to-mor- 
row ; and as repentance is " the gift of God," if we neglect 
to ask for it to-day, and refuse to hear his warning voice, he 
may say to us, " Because I have called, and ye refused ; I 
have stretched out my hand, and no man regarded ; but ye 
have set at nought all my counsel, and would none of my 
reproof; I also will laugh at your calamity, I will mock 
when your fear cometh. When your fear cometh as deso- 
lation, and your destruction cometh as a whirlwind ; when 
distress and anguish come upon you, then shall they call 
upon me, but I will not answer ; they shall seek me early, 
but they shall not find me : for that they hated knowledge, 
and did not choose the fear of the Lord." Prov. 1 : 24-29. 

After death comes the judgment. We must all stand 
before the judgment-seat of Christ, to give account of the 
things done in the body, whether they be good or bad. 
Who must appear there ? All, young and old, rich and 
poor, without distinction or exception. You and I must 



SIXTEEN SHORT SERMONS. 19 

meet there. But for what purpose ? To give an account 
of what ? Of all our secret thoughts, known only to our- 
selves ; of all our secret actions, which no eye saw but the 
all-seeing eye of the omniscient Judge. He keeps a book of 
remembrance, in which every evil thought, word, and work 
is registered ; every one of which will be then brought forth, 
to our eternal confusion, unless they are washed away in the 
precious blood of the Lord Jesus Christ. We read. Rev. 6 : 
16, that some, in that day, will call to the rocks and the 
mountains, " Fall on us and hide us from the face of him 
that sitteth on the throne, and from the wrath of the Lamb." 
God grant it may not be your case, or mine. But in order 
to avoid this dreadful state, we must " seek the Lord while 
he may be found, and call upon him while he is near; the 
wicked must forsake his way, and the unrighteous man his 
thoughts, and return unto the Lord, and he will have mercy 
upon him, and to our God, and he will abundantly pardon." 
This is the day of grace. But it will be too late to seek for 
mercy when the day of judgment comes. If you die with- 
out an interest in Christ, it had been good for you if you had 
never been born ; for it would be better to have had no exist- 
ence at all, than have a miserable existence in hell for ever. 
This must be the portion of every unpardoned, unconverted 
sinner. God hath said it, who cannot lie. 

XVL 

How shall we escape, if we neglect so great salvation? — Heb. 2 : 3. 

A SALVATION great indeed, beyond description or concep- 
tion, contrived by the wisdom and love of God for my poor, 
lost soul ! A salvation procured by the death of the only 
begotten Son of God. How near was I to the brink of hell ! 
How deeply was I fallen ! How many and great my sins, 
to make such a salvation necessary ! How dangerous must 
it be to neglect it ! God has no other Son to give. If you 
are unconcerned about it ; if you take no pains to secure it; 



20 SIXTEEN SHORT SERMONS. 

if you are unaffected with your danger and with the salva- 
tion that is proposed to you ; how can you escape ? It is 
impossible. You reject the only Saviour, and therefore 
commit the greatest sin : you spurn God's free mercy in 
Christ. Are you not shocked at such a thought ? Be as- 
sured that every careless sinner is guilty of this. There is 
no relief provided for those who finally reject Christ. " There 
remaineth no more sacrifice for sin." Their ruin is certain, 
is near, and will be eternal and intolerable. Remember, 
this is the accepted time, this the day of salvation. 2 Cor. 
6 : 2. If you die without Christ, you can never see the face 
of God with comfort. You must hear the Judge pronounce 
your sentence, " Depart, ye cursed, into everlasting fire, 
prepared for the devil and his angels." Matt. 25 : 41. God 
forbid. Once more I entreat you, my fellow-sinner, before 
you close the book, stop and think. Nay, go upon your 
knees, and pray to God to awaken your conscience, and give 
you the knowledge of Christ. My poor prayers are offered 
up for your salvation. I have no motive in putting this into 
your hands but your eternal good. " O God, may this little 
book be productive of good to the reader's soul, in time and 
eternity. Follow it with thy blessing, and may thy pre- 
cious truths, therein set forth, be 'the savor of life unto life ; 
and not of death unto death.' Grant it, O Lord, for Jesus 
Christ's sake. Amen." 



