9. “We are accounted righteous before GodONLYfor the merit of Christ,” says our church: and so saith the scripture. “There isnone othername under heaven given among men whereby we must be saved,” Acts, iv. 12. “I will make mention of thy righteousness,” says David, “even of thineONLY.” Psal. lxxi. 17. To suppose, that any thing but the righteousness of Christ can justify us before God, is a supposition big with pride, blasphemy, and absurdity:—withpride; because it inclines a man to esteem himself a sort of coadjutor in the work of salvation with Christ:—withblasphemy; because, by implying an insufficiency in the Redeemer’s righteousnessfullyto justify, without the co-operation of human merit, it detracts from his personal and mediatorial honor, and gives a share of glory where none is due:—withabsurdity; because it implies, that Christ came only to be ahalfSaviour; and attempts to establish a coalition between humanworksand divinegrace, by making eternal salvation depend partly upon the one, and partly upon the other; a heterogeneous mixture this, which the scriptures disavow in most explicit terms.“If by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then is it no more of grace: otherwise work is no more work.” Rom. xi. 6.
10. The righteousness, by which we are justified, is made over to us by an act of gracious and sovereignimputation. Thus “David describeth the blessedness of the man, to whom Godimputethrighteousness without works, saying, blessed are they, &c.” Rom. iv. 7. And, becausefaithis the instrument in receiving and cleaving to this righteousness; therefore this grace is said in a secondary and subordinate sense, to operate in our justification. So “AbrahambelievedGod, and it was accounted ελογισθηimputedto him for righteousness. But, that faith itself cannot constitute a justifying righteousness, properly so called, is evident, because it is opposed toworking, to him thatworketh notbutbelieveth,” &c. Rom. iv. 5; and because, if it justified in the proper sense of the word, as an act, our justification being in that case byworks, we should then claim heaven as a reward due to personal merit. For, “to him that worketh, is the reward not reckoned ofgracebut ofdebt.” Rom. iv. 4. But, that faith cannot found any such claim, is abundantly demonstrable, from the distinction which the scriptures observe between faith and its object; makinguse so frequently of the terms, “the righteousness which isbyandthroughfaith,” Phil. iii. 9, and “faithinthe righteousness of Christ.” 2 Pet. i. 1. So that, when our church says “we are justified byfaithonly” in opposition to works, it means that we are justifiedinstrumentallyby faith, but that the object which it apprehends, viz. the righteousness of Christ, is the primary and meritorious cause of our justification.
11. The grace of faith, by which we are justified, is also the great instrument in the inward work ofsanctification; because it “receives from Christ’s fulness,” grace to “purify the heart” and “work by love.” It cleanseth the conscience from dead works to serve the livingGod; and lays the axe to the root of corruption, by destroying the love, and mortifying the power of sin. An increase of faith produceth a proportionable increase of sanctification: for, as the first production of the fruits of righteousness originates from this life-giving grace, so the subsequent abounding of them derives its prosperity from its fructifying influence. And, as “works done before the grace of Christ and the inspiration of his spirit are not pleasing to God, because they do not spring from faith;” (see the article); consequently, those which follow after justification, derive their acceptablenessfrom that faith, which offers them upon the golden altar of the Redeemer’s sacrifice, which sanctifieth the gift. Hence we see how a sinner is made inherently holy, as well as personally righteous; viz. by one and the same faith, apprehending Christ as our sanctification, as well as our righteousness in justification. And, from hence it is apparent, 1. that no good works can go before justification; or that, until a sinner is made partaker of divine faith, he can perform nothing acceptable in the sight of God; because, “whatsoever is not of faith, is sin:” 2. and therefore, that he cannot bring forth the fruits of righteousness in his heart and life before men, until the person is accepted before God, through the infinitely meritorious work of the Mediator.
12. This inward work of the spirit is absolutely necessary to the sinner’smeetnessfor heaven; and the external fruits of it justify his religious character before the world. Thus Abraham was justified byworksbefore men, and byfaithbefore God. The intentional offering up of his son was the illustrious instance of the strength and genuineness of his faith, and constituted his declarative justification before the world: but his “believing in the promised Messiah, which was accounted to him for righteousness,” was the ground of his justificationbefore God, and preceded his justification by works. So that the father of the faithful himself, “if he were justified by works, hath whereof to glory, butnot before God.” Rom. iv. 2. And thus the scripture, without incurring the charge of self contradiction, was eminently fulfilled, when it saith, “Abraham believed God, and it was imputed to him for righteousness:” and, “Was not Abraham our father justified by works?” James, ii. 21, 23.
13. By this scriptural distinction, every thing is kept in its proper place. Justification and sanctification are not confounded; and their respective offices are so ascribed to faith and works, as that the honor of the one is not vacated, nor the declarative evidence of the other superseded; but both are established in their proper stations;—thatto justify before God;—theseto justify before men. By this distinction, the word of God is easily reconciled with itself; and while one branch of it furnishes an antidote to the insolent claims of self-righteousness, the other equally secures obedience to the law, against the presumptuous hope of the antinomian hypocrite. “Do we make void the law through faith? God forbid: yea we establish the law.” Rom. iii. 31.—“Bygraceye are saved through faith:not of works, lest any man should boast.” Ephes. ii. 8, 9.
From all, which I have urged on this head, with studied copiousness because of its importance, it is manifest that arighteous manis one, who renouncing his own, betaketh himself to the righteousness of Christ; who, through the infinite merit of the Saviour’s blood, and the perfection of his obedience to the law, is delivered from curse and condemnation, and is possessed of a legal title to heaven; who receiving this method of justification by faith, believeth to the saving of the soul; in whose heart the fruits of righteousness are implanted; and in whose life there is a complete portraiture of a consistent professor of the gospel. Such a man is now blessed in the possession of present good; but he has secured to him still greater happiness in reversion. Standing in Christ, he has nothing to fear from sin, Satan, the law, or justice. And having his loins girded and his lamp burning, he is ready at all times to arise and meet the bridegroom. To him to live is Christ, to die is gain.—But this brings me
II. To consider the nature and extent of his happiness implied in the termsentering into peace.
Aspeacenecessarily pre-supposes trouble or warfare, it consequently leads back our ideas to the state of the righteous in this howling wilderness, previous to their arrival at the heavenlyCanaan. Here, as pilgrims and sojourners, in a strange land, they undergo a great variety of fatigue and hardship before they accomplish the important journey they are taking; and one can never contemplate therestthey enter upon in a glorious hereafter, without tracing in idea thewearisome stepsthat lead to it.
Afflictions and trials are the lot of the righteous in this world; and they are not more remarkable for their number, than for the peculiarity of their nature, and the end of their appointment. Though they are sharers in those common and general afflictions, to which human nature, since the fall, is subjected, and to which man is born as the sparks fly upward; yet they have a superadded portion of trials distinct from those, which are inseparably connected with their character, as Christians, and with their life, as believers; and for bearing of which they require a proportionable degree of grace and consolation from on high. Indeed, those trials, peculiar to God’s people, are not only the inevitable consequence of their gospel profession, but also the result of divine appointment. So the Apostle Paul expressly declares in his epistle to the suffering professors of the church of Christ at Thessalonica; when, after exhorting them “not to be moved by their afflictions,” he immediately adds, “For yourselves know thatye areappointedthereunto.” 1 Thes. iii. 3. As the great Head of the church is glorified by the patience and fortitude of his suffering witnesses on earth; his infinite wisdom appoints the nature, and fixes the weight, number, and measure of their trials, in order that he may have an opportunity of illustrating the power of his grace in their support. And there is a no less manifestation of mercy and love, than ofwisdom, in the various trials which God hath appointed as the lot of his church militant. Hereby, he possesses innumerable occasions of demonstrating, that heloveshis people under their afflictions, and that the severest chastisements of his rod are suggested by the most tender parental affection. By making the darkest dispensations work together for their good, he shews them the determinations of hislove, and the wonderworking operations of his over-rulingpower: he points out to them what hecando, and what hewilldo for them. So that their sufferings illustrate his goodness, and furnish the most ample display of that wisdom, mercy, faithfulness, and power, which so illustriously shine forth in all the gracious and providential dispensations of Jehovah towards his church and people.
Besides; affliction constitutes a distinguishingmarkin the character of the righteous.“Many are the troubles of the righteous,” says David. “In the world you shall havetribulation,” said David’sLordto his disciples. And, as a proof that neither persecution, nor any other species of affliction, was confined to the days of the apostles, St. Paul assures Timothy, that “ALLwhowilllive godly in Christ Jesus shall suffer persecution.” 2 Tim, iii. 12. The world and the “god of the world” will ever unite in opposition to those, who have deserted the maxims of the one, and have solemnly renounced the service of the other; and because the righteous are engaged in a cause diametrically opposite to the interests of both, therefore the world and Satan hate them with a perfect hatred, and pursue them with intentions of the most infernal nature. And is this to be wondered at, when it is considered, that the most spotless character that ever appeared upon earth, was loaded with the heaviest reproaches? If, therefore, affliction be the path, which the blessed Jesus himself trod; and if they called the Master of the houseBeelzebub; can they of the household hope for an exemption from similar calumnies?
As long as the righteous are in a state of nature, so long the world loves them. But, the moment a saved sinner enters into the peace of the gospel, in that very moment the world andthe devil enter the lists against him. As long as the strong man armed is permitted to keep his palace undisturbed, all is peace; but when a stronger than he comes to dispossess him, then Satan begins to rage. While a sinner fights under his banner he gives him no disturbance; but as soon as he is delivered from the captivity under this infernal tyrant, instantly Apollyon draws the sword, and never puts it up during the Christian soldier’s abode in the wilderness. Then he prepares all his snares; sets all his engines to work, and has recourse to every stratagem; in order, if possible, to recover him, whom he looks upon as a deserter from his camp. He brings forth his loaded quiver; puts his most envenomed arrows upon the string; and shoots many afiery dart, at least to distress, where he cannot destroy. But the believer having put on the whole armour of God, receives coolly all the accusations, terrors, blasphemous suggestions, and discouraging fears, of the enemy of his salvation, and snaps them to pieces on his adamantine shield of faith. And yet renewed assaults and renewed disappointments of the enemy never discourage him from repeating the attack; in a renewal of which, the world heartily joins him. While he lived according to the course of this world, blind, careless, and at enmity with God, so long no encomium wastoo high for him; and not only the most fulsome panegyrics were poured upon his virtues, but blind partiality threw a veil over his veryvices, and would not allow that “so mighty good a man could be wrong;” although at the same time, perhaps, his principles and practice were equally corrupt. But let this same person, late thedarlingof the world, and the object of its warmest commendations, only be awakened to a feeling sense of his lost state, take but a few steps out of Babylon; and immediately the note of the men of the world is changed: their blessings are converted into curses; their praises, into reproach and calumny; and the most ridiculous, depreciating, illiberal, and even abominable epithets, are not bad enough for him, who has avowed non-conformity to the world, and is determined to know nothing but Jesus Christ and him crucified. So that, if to these trials from Satan and the world, be added a consideration of the still keener ones from the remainder of corruption; with how great propriety do the scriptures represent the life of a Christian, as awarfare, arace, adifficult journey, anagony?
But is there no release at all for the Christian soldier from this severe struggle with sin, Satan, and the world? Yes, the same hand that appoints the scene of battle, will sign a dischargefrom it also. The day is fixed, when, after his exit from the field, he is to “enter intopeace:” not like a coward who flies from battle, but as a magnanimous veteran, worn out in the services of the Captain of his salvation; to whom “to live was Christ, and to die is gain.” Then shall he put off that “harness” in death, which he put on, when he enlisted as a volunteer under the Messiah; and shall lay down the weapons of his warfare and his earthly tabernacle together. His ears shall then no longer be stunned with the din of war, nor his heart be made so frequently the seat of terror and agitation, under apprehensions of losing the day after all; but, relieved from all his fears, and released from all his conflicts, he shall enter into that land of consummate peace, in his march towards which he had been obliged to fight every step of the way, with his sword in hand. There he shall receive, as the gratuitous donation of divine grace, and as thegraciousreward of his faithfulness unto death, an immortal crown of glory; which, when his divine Captain places it on his head, he shall, with the hand of self-renunciation, take off, and in deepest humility lay at Immanuel’s feet. There he shall be placed at an infinite distance from the seat of war in this troublesome world; and, beyond the reach ofall his enemies, shall enjoy peace that shall never be interrupted, and bliss that shall never have an end.
View the righteous man under the representation of atraveller. A sinful world is the place, from whence he sets out: heaven, the country to which he is bound. Satan and sin are the great enemies that oppose him in his journey; and many a wearisome step he takes, before he gains the point in view. Temptations from his own heart’s corruptions, as well as from the world and Satan, are the storms he meets with in the way; but Christ is his sun and shield, to illuminate and defend. After having, perhaps, borne the burden and heat of the day, death at last arrives, a welcome messenger, to relieve him from his toil, and usher him into his heavenly Father’s kingdom. “The rest of a laboring man,” says Solomon, “is sweet.” How much more delectable must rest in the placid bosom of the tomb be to him, whose labors have been great in proportion to the greatness of the cause in which he embarked! and all the powers of whose body and soul were exerted in the arduous toil! But after the fatigue of the day, how sweet the approach of the season of repose! Even in the prospect of it, the believer anticipates a degree of heaven; and anassurance that his light afflictions will, as it were in a moment, come to a period, alleviates every present cross, and enables him, in the view of future trials, to take no anxious thought for to-morrow. When death actually comes, he finds him prepared for his arrival. Clad with the whole armour of God, and washed from every defilement in the Mediator’s blood, he shouts, “O death where is thy sting? O grave where is thy victory?” With intrepidity of soul, he touches thestingof death, and feels it not only blunted, but also free from poison. He then examines the whole strength of thequiverof death, and finds there is not one shaft in it that can penetrate his shield of faith and wound his soul; and then he shouts again, “Thanks be to God, who giveth me the victory through my Lord Jesus Christ!” And as soon as death executes his commission; that fatal blow of the King of terrors, which, by a judicial sentence, cuts down the wicked as cumberers of the ground, and is only a prelude to the transplantation of the righteous from this desert to the celestial Eden; his body then drops into its original dust, and is consigned to the silent grave; where “it lieth down and riseth not, till the heavens be no more.” Job, xiv. 12. There the wicked cease from“troubling, and there the weary are at rest.” Chapter iii. 17. Then his mortal part “enters into peace,” being exempt from every thing that could give pain, or cause trouble. There
“The corpse is affected no moreWith trouble, or shaken with pain,The war in the members is o’er,And never shall vex him again.The languishingheadis at rest;Itsthinkingandachingare o’er:The quiet immovablebreastIs heav’d by affliction no more.Theheartis no longer the seatOf trouble and torturing pain:It ceases to flutter and beat;It never shall flutter again.”
“The corpse is affected no moreWith trouble, or shaken with pain,The war in the members is o’er,And never shall vex him again.The languishingheadis at rest;Itsthinkingandachingare o’er:The quiet immovablebreastIs heav’d by affliction no more.Theheartis no longer the seatOf trouble and torturing pain:It ceases to flutter and beat;It never shall flutter again.”
But what tongue can describe, or heart conceive, the nature of that peace, which the disembodied spirit enters upon! The instant the thread of life is cut, and the soul is disengaged from the cumbrous clod of earth in which it was imprisoned, it flies to regions above, and towers away on the wings of cherubim, to that celestial city, whither it had often fled before on the wings offaith, andhope, and strongdesire. A convoy of angels attended till the happy spirit was released from its prison; after which the heavenly escort conducts it to the promisedrest. The gates of the New Jerusalem are thrown open wide to admit the blessed stranger; whom Immanuel waits to introduce to his kingdom, and clasp to his heart. Then the righteousenters, amidst the congratulatory salutations of kindred spirits:—enters! through the infinite merit of the blood of atonement:—enters! like the weary traveller arriving joyful, though fatigued, at his journey’s end:—enters! like an exile, returning from a long captivity, to his native home:—enters! triumphant, as a victor loaded with spoils, and crowned with conquest, after a severe campaign:—enters! like some richly-laden vessel, with all its sails crowded to the wind; escaping the horrors of the deep, and making for the destined haven, where it would be.—Thus the righteous enters, while, we may suppose every golden harp is new-strung, to shout him welcome to the celestial city; and every voice is exerted in singing, “Open ye the gates, that the righteous which keepeth the truth may enter in.” Isa. xxvi. 2.
He enters intopeace. This blessing was in a degree the privilege of the believer upon earth, when, “being justified by faith,” and “having access into this grace wherein we stand,” Rom. v. 1, 2, he entered into peace passing all understanding. But, as that peace was constantlyassaulted, and frequently interrupted upon earth, it is necessary that he be for ever delivered from such interruption and all the causes of it. Such “a rest remaineth for the people of God:” where Satan shall never be able to annoy, the world cannot obtrude its temptations; and sin shall no more extort that groan, “Wretched man that I am! who shall deliver me from the body of this death!” Rom. vii. 24. “Where the righteous shall hunger no more, neither thirst any more: for the Lamb which is in the midst of the throne shall feed them, and lead them to fountains of living waters; and God shall wipe away all tears from their eyes!” Rev. vii. 16, 17.
What a glorious exchange?—of sickness and pain, for everlasting rest and peace!—of a ruinous tabernacle; for a house, not made with hands, eternal in the heavens!—of a howling wilderness; for the heavenly Canaan, the palace of angels, the city of God!—of the groanings of corruption and sin; for the songs of the redeemed round the throne!—of the chamber of sickness; for the regions of unfading health, “where the inhabitant shall never say,I am sick!”—of the cross; for a crown of glory, incorruptible, undefiled, and that fadeth not away!—and of earth, with all its distractions, vanities, vicissitudes, and woes; for the beatitudes ofheaven, and the rapturous enjoyment of the vision of God!
“—Happy day! that breaks our chain!That manumits; that calls, from exile, home:That leads to nature’s great metropolis:And readmits us, thro’ the guardian handOf elder brothers, to ourFather’sthrone!”
“—Happy day! that breaks our chain!That manumits; that calls, from exile, home:That leads to nature’s great metropolis:And readmits us, thro’ the guardian handOf elder brothers, to ourFather’sthrone!”
But it is time I should now proceed to consider the last thing proposed, which was,
III. To suggest some serious reflections, more particularly adapted to the consideration of young persons; and not unworthy, I hope, the solemn attention of the aged.
1. You have heard the character, and the blessedness ofthe righteous, described: Do you wish to be followers of such? Follow them to thegraveyou certainly must; and it is impossible to tell, how soon that may be the case. While your passions are moved under a subject, that is in itself deeply affecting, perhaps you are adopting the wish ofBalaam, “Let me die the death of the righteous, and letmylast end be like his!” But do you wish, not only to follow the righteous to theglorythat awaits him, but also to tread thatpathwhich leads to it? If not, your wishes are insincere, and delusory. Thelifeanddeathof the righteous will always be of a piece: ifthatbe not holy,thiswill not be blessed.
2. But, perhaps, subjects of this nature, and the scene to which they refer, are too solemn for the gaiety of your temper. But, O remember, that scene (I mean that of death) in all its solemnity, will very soon be exemplified in yourself, as it constantly is, in the departure of multitudes, that drop beside you on the right hand and on the left. You areyoung. But youth, in its utmost vigor, is accessible to disease; and the most healthful constitution possesses no infallible antidote against the shafts of death; which make equal havock in the bodies of the youthful and robust, as in those of the aged and infirm:—Surely the sable ornaments of the pulpit, in which I stand, afford a most striking memorandum of this truth.—Death’s cold hand often seizes, and effectually chills the most blooming flower; and either nips it in the bud, or blasts all its full-blown beauties, just as they arrived at maturity. How many go off the stage of life, “in their full strength,” as the book of Job says! How soon might theconsumption, that ravager of youth, if commissioned by the sovereign arbiter of life, lay thy blooming constitution in ruins! and reduce thee to such a state of languor and debility, that “the grasshopper should be a burden!” Yea, cannot death find access to thy frame, by innumerable avenues? Are not the seeds of mortality sown inthe very substance of our bodies, and mingled with the minutest particles of their contexture? So that, “in the midst of life we are in death?” Are not ourend, and ourorigin,DUST?
If, therefore, health be so fading a flower, and the young are no less liable to disease and death, than the aged: is it wise, is itsafe, to squander away your precious, yourprecariousmoments in vice and dissipation? Can you imagine that your business in this world, is nothing more than “to eat and drink and rise up to play?” Remember what was the dreadful fate of those who thought so, in the days of Noah. Is our time solong, that you cansparesuch a considerable portion of it to vanity? Is it so muchat our disposal, that we can even promise ourselvesto-morrow? Or, is it of solittle value, that we should throw it away upon pernicious lusts?
“—Throwtimeaway?—Throwempires, and be blameless. Moments seize:Heav’n’son their wing. Amomentwe may wish,Whenworldswant wealth to buy!—”[400]
“—Throwtimeaway?—Throwempires, and be blameless. Moments seize:Heav’n’son their wing. Amomentwe may wish,Whenworldswant wealth to buy!—”[400]
Perhaps you suppose, that youth is the season for gaiety and dissipation, and mature years, the proper time for seriousness and devotion;and, therefore, that you are to seek the salvation of your soul, only in some distant period of life. But this supposition is not more dangerous, than it is erroneous. How do you know, that the time will ever come which you allot for that great work, which is not so much asbegun? Have you made a covenant with death? And if you should even arrive at old age; it is ten thousand to one, that your soul’s concerns will occupy your thoughts, in the least, after a long series of previous dissipation, deadness, and delay. Does not the want of certainty, therefore, in this case, furnish a most awful argument against the daring presumption of your conduct? Besides, why should the prime of life be devoted to sin, and only the enfeebled close of it consecrated to religion? Is there any reason, (rather, is there not the most infernal absurdity?) in supposing, that God may be put off with the services of infirm old-age, while the Devil is to be complimented with the blooming honors of health and strength? Dreadful preposterousness!
5. If, therefore, the great uncertainty oflife, under all the advantages which youth and health can give it:—if the importance oftime, which surpasseth, invalue, thegold of Ophir; and inswiftness, the flight of the eagle or the arrow:—if the great danger of postponing matters ofinfinite moment, to some future period, which may never arrive:—if the awful absurdity of dedicating youth to pleasure, from a supposition, that only the close of life is to be appropriated to religion:—and, if the probability of being suddenly cut off by the stroke of death, amidst all these vain imaginations; and of being summoned into the presence of God, before a single resolution has been adopted, respecting the securing of future bliss, or the avoiding of future misery:—if solemn considerations, like these, can have any weight with you; let me beseech you, to admit their force, and to obey their powerful suggestions. If you do not; the time will come, when each of them will penetrate your heart, keen as so many daggers; and when it will be out of your power,for ever, to recall the opportunities, talents, and privileges, which you are now so grossly abusing.
6.Youngas you may be, you are old enough, it seems, to rebel against God: and why not old enough to begin seriously to seek an interest inJesus? Would you wish to postpone yourhappiness? True felicity consists in a solemn dedication of the heart to God. The sooner this is done, the sooner you will be happy: the longer it is delayed, the longer you will be estranged from true bliss. Why then should not your happiness commence asearlyas possible?I know, the blessed attainment will cost you the loss of your lusts, or your self-righteousness. But, who ever esteemed it aloss, to exchange fleeting and unsubstantialtriflesfor glorious and eternalrealities?—to give up theworldand gainChrist?—to part withsin, and secureheaven? Your loss, here, will be your everlasting gain; and so you will esteem it, when life is made to appear in its genuine colors of vanity and nothingness; when “the chief among ten thousand” is manifested to your heart, in all his matchless beauties; and when death draws the curtain, that hides the invisible world from your view.
7. But what is it, which the world has to bestow, that will admit of any comparison with the unsearchable riches of Christ? “The things that are in the world,” says St. John, “are the lust of the flesh, the lust of the eyes, and the pride of life.” These are the great all of which the world can boast: these the sum total of its admired gratifications. And, when you weigh the entire aggregate of all its accumulated good in the balance of truth, it amounts to no more than “vanity of vanities. All is vanity!” But,supposing, that the gratifications of sense and all the pride of lifecouldfurnish a degree of felicity: yet how extremelyshortis their duration! “The worldpasseth awayand the fashion thereof.”Ere long, every fleeting object shall be torn from your embraces. “The lusts of the flesh” will expire in corruption: the “eye” be closed in darkness: and all “the pride of life” evaporate in smoke, and vanish like a dream of the night. But, the existence of sublunary bliss is not more fleeting, than the inordinate enjoyment of it is pernicious. The positive declaration of God’s word is, “If ye live after the flesh, ye shall die,” eternally. Will you, then, erect your happiness on so precarious a basis; when misery and ruin must be the certain consequences? Will you, dare you, run the awful risk of losing an eternity of bliss, for the enjoyment of a little transient pleasure in time? Had you rather endure the gnawings of “the worm that never dies,” than deny the cravings of some headstrong lust? Is it a matter of greater moment to flutter away in all the emptiness and parade of dress and dissipation, than to “redeem the time” and prepare for eternity?
8. If you wish to be in earnest about the salvation of your souls, let me entreat you; 1. to avoid the company of those, who, as a color for their profligacy and licentiousness, laugh at all religion, aspriest-craft. Shun the conversation of such, as you would theplague. Their principles are supported byinfidelity; their practice founded uponwickednessitself; and their stepslead tohell. 2. Be not intimidated by those titles of reproach and epithets of calumny, by which, such as dare to be singular, are now distinguished. It is a fact as lamentable, as it is notorious, that the power of religion is by multitudes decried and discountenanced, under the application of hackneyed stigmas, that have no moresensein them, thanseriousness. But this has been always the case. When people wantarguments, they callnames; and because they have no religionthemselves, therefore they abusethose who have. Sitting in “the seat of the scornful,” they contemptuously arraign the conduct of the humble followers of the Son of God, because it is such a contrast to their own, and reproves theirignorance,carelessness, andvanity. But “whether it be right in the sight of God, to hearken unto such men rather than unto God; judge ye.” Acts, iv. 19. 3. Beware of despising in your heart or lightly esteeming thatgospel, which “is the power of God to salvation to every one that believeth.” Rom. i. 16. Rather, “give the more earnest heed to the things which you have heard;” Heb. ii. 1; because, a reflection in an awful hereafter, that the salvation of the gospel has been offered, but rejected, will constitute the most torturing aggravation in the miseries of a sinner finally lost. Read Heb. x. 28, 29. 4. Be not satisfiedwith a little external decency of behaviour, without a real inward change ofheart. If you would enter into heaven, you must beconverted: and conversion is a work of the spirit of God, which corrects irregular propensities, in their veryrise: it lays the axe to therootof sin; so that where this inward eradication takes place, outward branches fall with it. You may becivilizedandorderly, as the Pharisees of old were, and yet, like them, be equallyunchangedandunpurifiedin heart. But, if it please God, to “renew you in the spirit of your mind;” you will then be furnished with an antidote against the force of temptation: you will he prepared for death and judgment: and “whether you live or die, you will be the Lord’s.”
FINIS.
1. A COMPLETE EDITION ofDr. GILL’S EXPOSITION of the OLD and NEW TESTAMENT is now publishing; in which the sense of the Sacred Text is given; Doctrinal and Practical Truths are set in a plain and easy light; difficult Passages explained; seeming Contradictions reconciled; and whatever is material in the various Readings, and the several Oriental Versions, is observed. The whole illustrated with Notes from the most ancient Jewish Writings. With a full and interesting Account of his Life and Writings.
2. On the 1st of March, 1809, was published,PartI. price 16s. (continued Monthly) ofDr. GILL’S EXPOSITION of the NEW TESTAMENT, &c. The New Testament may now be had complete, in Six Parts, price 16s. each; or in Three Volumes, price 4l. 16s. boards.
3. The SixthPartof the OLD TESTAMENT was published on the 1st of March, 1810; and a Part will appear every succeeding Month, till the Work be complete. The Old Testament will consist of Twelve Parts, price 16s. each; or Six Volumes, price 9l. 12s. boards. The Life ofDr. Gillwill be found in the Second Part of the Old Testament.
A few Copies are printed on fine Royal Paper, price 1l. 4s. each Part, in extra boards.
An elegant Portrait of Dr. Gill is prefixed both to the Old and New Testament.
4. THE FAMILY EXPOSITOR; or, a Paraphrase and Version of the New Testament; with Critical Notes, and a practical Improvement of each Section. ByPhilip Doddridge, D.D. With theLifeof the Author, by Mr.Job Orton. A superb Edition, splendidly embellished, complete in 4 volumes, medium 4to. Price 6l.6s.boards.
This edition of the Family Expositor is much superior to any other Edition that has been published: the type is remarkably large and clear.
The Work is published in Twelve Parts, at 10s. 6d. each, and may be had by one or more at a time, as may suit the convenience of Purchasers.
***A few select Copies are printed with peculiar elegance,on superfine imperial wove paper,with proof impressions of the plates, 4vols.Price10l.10s.boards.
5. SCRIPTURE CHARACTERS; or, a Practical Improvement of the principal Histories contained in the Old and New Testament. ByThomas Robinson, M.A. Vicar of St. Mary’s, Leicester, late Fellow of Queen’s College, Cambridge. In 4 vols. 8vo. Sixth Edition. Price 1l. 16s. boards.
***An Edition is just published in 4 vols. 12mo. price 1l. 2s. boards.
6. Just published, in 2 vols. 8vo. 16s. boards, FIFTY-TWO SERMONS on the BAPTISMAL COVENANT, TEN COMMANDMENTS,&c. being Sermons for every Sunday in the year, &c. By the Rev.Samuel Walker, (of Truro). New Edition, corrected and revised by the Rev.Samuel Burder, M.A.
7. CHRIST CRUCIFIED, &c. By the Rev.Richard De Courcy, M.A. in one handsome volume, 8vo. 9s. boards.
8. THE CHRISTIAN OFFICER’S COMPLETE ARMOUR; containing Evidences in Favour of a Divine Revelation. ByColonel Burn, of the Royal Marines. Third Edition, 4s. 6d. boards.
Dr. Collyer, in his popular Work, “Lectures on Scripture Facts,” has been pleased to make the following mention of it:—‘May I be permitted to recommend a small and well-composed Treatise, called the Christian Officer’s Panoply, (now called the Christian Officer’s Complete Armour,) written by an excellent Officer in the Marines, now living and personally known to me? This little volume is the best compendium of Evidences in favor of the Bible, and the most familiar, I have ever seen.‘The style of writing adopted, is at once entertaining and instructive; and I never received more of pleasure and of satisfaction from any book which I ever perused.’Collyer’s Lectures.‘We gladly embrace the opportunity afforded us by a new edition of this excellent little work, to give it the sanction of our warmest recommendation. It exhibits the chief arguments in favour of a Divine Revelation in a distinct, luminous, and pleasing form. The substance of it is cast into a free and interesting dialogue between a Captain, a sincere believer in Christianity, and his sceptical friend, a Major in the same regiment. Both characters are taken from the life. We are glad to observe that the name of the worthy writer is avowed in this second edition; the first, it may be proper to observe, was entitled the Christian Officer’s Panoply.’Eclectic Review.‘A considerable number of years have elapsed since we enjoyed the pleasure of perusing the first edition of this agreeable book; it comes to us recommended by a character (Sir Richard Hill) well known in the Religious World,’ &c.Theological Review.‘We findsixdialogues between a Captain who is religions, and a Major who is the reverse; five of which contain proofs, in answer to the common objections against the truth of Revelation. In these five dialogues we have met with a respectable degree of learning and argument.’British Critic.‘This Publication certainly does abundant credit to the pious Intention of the Author, who, if a Colonel of Marines, is, to say the least, a very extraordinary character.’Gentlemen’s Magazine.‘This Work was recommended by the late Sir Richard Hill, and we are happy in coinciding on the present occasion with the Honourable Baronet. Colonel B. has here compiled, for the use of the Army and Navy, a neat summary of the Evidences in favor of Revelation; and he has managed the dialogue between the Major and Captain with great ease, and at the same time with much effect.’Monthly Review.‘All the great, and we need scarcely add irrefragable arguments in support of Christianity, are here enforced in a dialogue between two Officers, one of them very seriously impressed with the importance of Religion, the other a man of the world, who has paid but little attention to the subject.’Cabinet.
Dr. Collyer, in his popular Work, “Lectures on Scripture Facts,” has been pleased to make the following mention of it:—‘May I be permitted to recommend a small and well-composed Treatise, called the Christian Officer’s Panoply, (now called the Christian Officer’s Complete Armour,) written by an excellent Officer in the Marines, now living and personally known to me? This little volume is the best compendium of Evidences in favor of the Bible, and the most familiar, I have ever seen.
‘The style of writing adopted, is at once entertaining and instructive; and I never received more of pleasure and of satisfaction from any book which I ever perused.’
Collyer’s Lectures.
‘We gladly embrace the opportunity afforded us by a new edition of this excellent little work, to give it the sanction of our warmest recommendation. It exhibits the chief arguments in favour of a Divine Revelation in a distinct, luminous, and pleasing form. The substance of it is cast into a free and interesting dialogue between a Captain, a sincere believer in Christianity, and his sceptical friend, a Major in the same regiment. Both characters are taken from the life. We are glad to observe that the name of the worthy writer is avowed in this second edition; the first, it may be proper to observe, was entitled the Christian Officer’s Panoply.’
Eclectic Review.
‘A considerable number of years have elapsed since we enjoyed the pleasure of perusing the first edition of this agreeable book; it comes to us recommended by a character (Sir Richard Hill) well known in the Religious World,’ &c.
Theological Review.
‘We findsixdialogues between a Captain who is religions, and a Major who is the reverse; five of which contain proofs, in answer to the common objections against the truth of Revelation. In these five dialogues we have met with a respectable degree of learning and argument.’
British Critic.
‘This Publication certainly does abundant credit to the pious Intention of the Author, who, if a Colonel of Marines, is, to say the least, a very extraordinary character.’
Gentlemen’s Magazine.
‘This Work was recommended by the late Sir Richard Hill, and we are happy in coinciding on the present occasion with the Honourable Baronet. Colonel B. has here compiled, for the use of the Army and Navy, a neat summary of the Evidences in favor of Revelation; and he has managed the dialogue between the Major and Captain with great ease, and at the same time with much effect.’
Monthly Review.
‘All the great, and we need scarcely add irrefragable arguments in support of Christianity, are here enforced in a dialogue between two Officers, one of them very seriously impressed with the importance of Religion, the other a man of the world, who has paid but little attention to the subject.’
Cabinet.
9. WHO FARES BEST, THE CHRISTIAN OR THE MAN OF THE WORLD? ByColonel Burn. Third Edition, 2s.6d. boards.
Our readers are well acquainted with this intelligent and pious writer, as Author of the Christian Officer’s Complete Armour: we hope the Dialogue now reprinted will soon be more generally known than it is at present; we think the sound reasoning, devotional sentiment and engaging style, by which it is distinguished, will render its extensive circulation a public benefit.Eclectic Review.
Our readers are well acquainted with this intelligent and pious writer, as Author of the Christian Officer’s Complete Armour: we hope the Dialogue now reprinted will soon be more generally known than it is at present; we think the sound reasoning, devotional sentiment and engaging style, by which it is distinguished, will render its extensive circulation a public benefit.Eclectic Review.
In the Press, THE SCRIPTURE ATLAS; or, a Series of Maps, to illustrate the Old and New Testament; to be published in 4to. and neatly, half bound.
J. MOYES, PRINTER,Greville Street, Hatton Garden, London.
[i]The actual book doesn’t have a title page: this one has been created by the transcriber.—DP.
[vi]See an excellent little piece, just published, entitled, “Remarks on the Present State of the Established Church, and the Increase of Protestant Dissenters.”
[ix]Except in the introductory Essay, to which a few sentences have been added to finish the contrast drawn between the righteous and the wicked, which evidently wanted a conclusion. Intimation of this is given in its proper place.
[50]Had the life of the worthy Author been spared a few years longer, he would have seen that happy event realized which he enjoyed only in anticipation; and would have rejoiced at the removal of those dreadful evils, which he has here described in such glowing colors. That shameful traffic, which has added such an awful weight to our national sins, is now brought to a conclusion.
Long had the condition of the oppressed and injured African interested the feelings of the British nation, and called forth the energies of many of the members of the British parliament; often had their cause been pleaded in the senate, without success: but, at length, “their cries have reached the ears of the Lord of Sabbath,” the oppressed negro is released, and slavery is no more. The name ofWilberforcewill vibrate on the ears of the sable sons of Africa till the end of time; Britons will long remember, by whose patient exertions, (amidst opposition and reproach,) a disgraceful stain has been removed from our national character; and posterity will learn the important lesson, that “Exertions in the cause of truth and justice cannot finally prove unsuccessful.” Present Editor. April 2d, 1810.
[55]The reader is desired to take notice, that the following sentences have been subjoined by the Editor of the first edition.
[138]The Greek word γαμους, in Mat. xxii. 2, signifies a nuptialbanquet, and is used in that sense by other writers.
[151]Socinus’sItalianname.
[194]Galen.
[215a]Savannah-la-mar.
[215b]Barbadoes.
[234]See Whiston’s Memoirs, pages 94–96.
[259]Service of the Church of England.
[287]Το υπερεχον της γνωσεως.
[311]A most awful instance of this sort was recorded in theEvening Post, for June 1781, in the following words:—“Last week two soldiers at Chatham laid a trifling wager which could swear most oaths. After one of them had uttered many shocking ones, he hesitated a short time, and said, ‘He could think but of one more,which should be his last;’ but was instantly struck speechless, and so remained for about three hours, when he expired. His body was, by order of his officers, made a public spectacle to the populace and soldiers, as a warning.”
[353]Office of baptism in the book of common prayer.
[400]Young’s Night Thoughts.