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brawlers, but gentle, shewing all meekness unto all men.” Jani iv. 1. “ From whence come war, and fightings among you? come they not hence, even of your lufts, that war in your members ?” See also the notes on section 10. chapter 1. concerning going to law with each other.

We also conceive it scarcely poffible to use many words in buying and felling, without being frequently guilty of lying, and no lyar can inherit the kingdom of God. John viii. 44. “ When he (the devil] speaketh a lye, he speaketh of his own: for he is a lyar, and the father of it.” Ephef. iv. 25. "Wherefore, putting away lying, speak every man truth with his neighbour.” Col. iii. 9. "Lie not one to another, seeing that ye have put. off the old man with his deeds.” Rev. xxi. 8. “-All liars fhall have their part in the lake which burneth with fire and brimstone; which is the second death.” xxii. 15. “ Without are dogs, &c. and whotot ver loveth and maketh a lie.”

6. We are debtors to the constitution under which we live (we, especially in these United States) for all the bleslings of law and liberty which we enjoy: and without a government to fupe port that conititution, all would be anarchy and confusion. It is, therefore, our duty to support it by bearing, with our fellowcitizens, an equal proportion of its expences; and it is as great a crime to rob our country, as to rob a private individual; and the blindness of too many to this truth injures not, in the least, the veracity of it. See the scripture-references on the 23d article of religion, and those also on the 15th section of the first chapter, 5th article.

7. Usury has been condemned in all civilized nations of the world. It is the offspring of covetousness arrived to its height. It is a vice which belongs only to the baseft of the human race > ani the mind which is under its government is in danger of being 'Id on, by degrees, to the highest excess. Exod. xxii. 25. “ if thou lend money to any of my people that is poor by thee, thou fhalt not be to him as an ufurer, neither shalt thou lay upon him of ry.” See also Lev. xxv. 35-37. Jer. xv. 10. “I have neither lent on ufury, nor men have lent to me on ufury.Ezek. xviii. 3-9.“ Jf a man be juft, and do that which is lawful and right, Che that hath not given forth upon ufry, &c. he is just, he shall surely live, faith the Lord God.” Jam. v. 1–3. to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered: and the rust of them shall be a witness against you, and thall eat your flesh as it were fire.

Ye have heaped treasure together for the last days."

8. If " our conversation is to be alway with grace, seasoned with falt” (Col. iv. 6.) how opposite to this is the landering our

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neighbours, or speaking evil of any. We are not in our con versation to speak evil of another, however true it may be : nothing can justify it, but the cautioning of a friend from some immediate danger. It will, in every other case, be condenined on the day of judgment, not merely as an idle but as a criminal word. If this be the case, it is still more criminal to speak evil of public characters. It is taking the moit unjust advantage of them : and we may, perhaps, without intention, ruin the characters and usefulness of much better men than ourselves. This is a vice which we should particularly guard against, because the temptations to it are so frequent and various; and so many profofors (we can scarcely say p:/fors) are guilty of it. Follow always the rule of good bishop Beveridge,“ Speak of men's vices only to their faces, and of their virtues only behind their backs." Acts xxiii. 25. “ It is written, Thou shalt not speak evil of the ruler of thy people.” See the scripture references in the notes on the 23d article of religion, and chap. 1. sect. 15.

9. To do to others as we would wish they should do to us (See Matt. vii. 12, and Luke vi. 21) includes in it the whole of our duty to our neighbour-even the disinterested love of man, which can low alone from the love of God. It is natural for the men of the world to imagine that all mankind are influenced by private motives, because they know nothing of the love God, and esteem the professors of grace as enthusiasts. It is the love of Guil alone which can raise the soul above every thing on earth, and crucify it entirely to the world, and, consequently, to every object which could interest it here below. It is only this which can enable us to acł to others continually according to that golden rule, on which hang all the law and the prophets. See ! Cor. xiii. 10. To do all to the glory of God, is the spring of all religie

Every thing is finful which proceeds from any other principle: but every thing is an acceptable facrifice to God, through Christ, which proceeds from this heavenly motive—the glory of God. He, who thus acts, has found out the philosopher's itone, the art of turning every thing into the true gold of the sanctuary. He is blefed in his basket and store, in his going out and coming in, and in his lying down and rising up. But the very reverse is the case with all who act from any other principle, however specious their outward conduct may be. Without this, every thing is carnal or devilish, sinful and accursed. I Cor. x. 31.

" Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” I Cor. vi. 19, 20. “ What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."


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The man who acts from this heavenly principle,

(1.) Cannot wear any apparel which tends to feed his own pride, or to prevent his liberality to the poor. See the 7th section of this chapter.

(2.) He cannot indulge himself in the carnal diversions of the world. What blafphemy would it be for men or women, when they were throwing themselves about in a dance, to cry “I do this in the name of the holy Jesus!" What infolence would it be for the card-player, when he is tossing about his cards, or the horse-racer when he is driving furiously, to say, “ I do this to the glory of God!” These diversions have been pronounced by the fpiritual ministers of Christ, of all denominations in all ages, as inconsistent with true religion: and we shall find on the day of judge ment, that they were better acquainted with the mind of God in these respects, than the children of Satan. I Tim. v. 6. “ She that liveth in pleasure, is dead while she liveth.” 2 Tim. iii. I4. “ 'This know also, that in the last days perilous times shall come. For men shall be lovers of pleasures more than lovers of God.” Job xxi. 7--11. “ Wherefore do the wicked live, become old, yea, are mighty in power :--they send forth their little ones like a flock, and their children dance.

(3.) He sings and reads for the glory of God--for the sole purposes of gaining clearer light in the truths of God, inflaming his heart with more of the love of God, and promoting the temporal, spiritual, and eternal interests of his fellow-creatures. Pfal. cxix. :54. Thy statutes have been my fongs in the house of my pilgrimage.”. Ver. 99. “I have more understanding than all my teach-ers: for thy testimonies are my meditation." Ver. 148. « Mine eyes prevent the night watches, that I might meditate on thy word.”

(4.) He is well aware, how all that is carnal draws him from God. He therefore daily takes up his cross. He feels a delight (though perhaps mixed with fome natural reiictance) to reítrain and oppose his felhly affections. He keeps at a distance from self-indulgence, and draws not too near to the brink of the precipice. He feels his own weakness: and though he lives by faith upon the Son of God, yet he would not presume upon him. Matt. x. 38. “ He that taketh not his cross and followeth after me, is not worthy of me.” xvi. 24.“ Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross and follow me.” Mark viii. 34. “ And when he had called the people unto him, with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.” x. 21. “ Come, take up the cross, and follow me.” Luke ix. 23. “ And he said to them all, if any man will come after me, let him deny himself, and take up his cross daily, and follow me.” xiv. 27. “ And whosoever doth not bear his cross, and come after me, cannot be my disciple."

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(5.) He is a faithful steward of the manifold blefings of his God. He provides for his family with chriftian wisdon aná christian prudence; and all the rest he lays out for the relief of the poor and afflicted, and for the advancement of the kingdom of God upon earth. He does not with to have his good things in this world, and afterwards in hell to lift up his eyes in torments: but his highest ambition is to enjoy the sovereign good, the God of his falvation, to the utmost capacity of his renewed nature and to all eternity. Matt. vi. 9--21. “ Lay not up for yourselves treafures upon eart where moth and ruft doth corrupt, and where thieves break through and steal: but lay up for yourselves treafures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through, nor steal. For where your treasure is, there will your heart be also.” į Tim. vi. 9, 10. “ They that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.”

(6.) He is strictly honeft. He abhors the iniquitous attempt of getting money at his neighbour's risk. But alas! this is too common a practice even among many who call themselves profeffors. A man is poor, and wishes to be rich; or he is rich, and wishes to be richer; he accordingly takes up a great quantity of goods to form a large but false capital; or he borrows money of his friends for the same purpose : if he succeed, he has his ambition gratified, and becomes a man of fortune ; if he fail, he is only where he was before, or at least suffers but little; whilst those who have in confidence sold him goods, or advanced to him money, are the only or chief sufferers. He is, what he would call tolerably fafe at all events. This is an unjust, an iniquitous pradice: and the more so, because the whole is carried on ander the mask of honour and honesty, of friendship or integrity. Such persons should have no admission among us; or, if they have, should, when discovered, be expelled as some of the greatest enemies of civil society; whose practice has an immediate tendency to break all the bonds of social union, and to destroy all confidence among men. Mark X. 18, 19. “ Jesus said unto him, Defraud

I Cor. vi. 8. “ Nay, y.e do wrong and defraud, and that your brethren.” Ifa. xxi. 2.“ A grievous vision is declared unto me; The treacherous dealer dealeth treacherously, and the {poiler spoileth” xxxjii: 1. “ Woe to thee that dealeth treacherously, and they dealt not treacherously with thee; when thou fhalt make an end to deal treacherously, they shall deal treacheronfly with thee." See also the scripture references, in the notes on sect. 15th. chap. I.

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4th. 'True convidion of sin and an earnest longing for falvation will also be accompanied with every outward fruit of righteousness. The love of God may not yet have become the governing principle of the whole foul, so as to make obedience fow as from a second nature; but yet the contrite foul will have a constant fear of offending God, and this will be accompanied with a conftant defire of pleasing him. Dan. iv. 27. “ Break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor,” Matt. iii. 8.

Bring forth, therefore, fruits meet for repentance," See also Luke iii. 8. Acts xxvi. 19, 20.

“I was not disobedient to the heavenly vision; but shewed--that they should repent and turn to God, and do works meet for repentance.”

1. This principle will make us feel for the infirmities of others, and sympathize with them. We shall delight to afford to the hungry and naked, the stranger, the sick and imprisoned, the necessaries or comforts they stand in need of. And in all this, we fhail consider the poor as the representatives of Jesus Christ, and that in doing it to them we do it to him. See Matt. xxv. 3146.

2. It is a perfect mistake to suppose, that a real penitent cannot or is not called to do good to the fouls of others. Many in their awakened state have done considerable good in this respect. But when the love of God is become the reigning principle of the soul, we hunger and thirst for the salvation of others. Our cry is, " Come and hear, all ye that fear God, and I will declare what he hath done for my soul,” Psal. Ixvi. 16.

3. Though he does good to all according to his ability, yet he particularly feels for the members of Christ's myftical body. They are to him as his own soul. With them he experiences an union which the world is utterly unacquainted with. They are like the members of his own family: they are bone of his bone, and flesh of his flesh, “ As we have, therefore, opportunity let us do good unto all men, especially unto them who are of the bousehold of faith,Gal. vi. 10. “ We know that we have passed from death unto life, because we love the brethren,” i John iii. 14.

4. It is frequently one of the devices of Satan, to tempt the children of God to be negligent in their business, under the pretext that they will be able to live more in heaven by having nothing to do with earthly things. But the believer, when called to labour in a profession or trade for the support of his family, or to fill up some useful station in society, may so intermix pious ejaculations with his studies or labours, and improve so many Mort intervals in private prayer, as not only to preserve his grace, but to increase daily in the divine life. Ejaculations are swift messengers, which foon enter heaven, and soon bring down a gracious answer. Rom. xii: 11. “ Not fotbful in business; fervent in spirit; serving the Lord.” Ver. 17. “ Provide things

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