Eccl. 9:10.

[The foregoing sentiments, if not received with a becoming spirit, are liable to abuse. Indeed we have often seen, in young and inexperienced persons especially, conceit and self-will assuming the garb of religion; and exerting themselves, without controul, in opposition to all sound advice, and in defiance of all legitimate authority. Let me, therefore, be well understood in this matter. Though we are to be on our guard against the fear of man, we are not to set at nought the counsels of the wise, nor the injunctions of those who are over us in the Lord. In matters of indifference, it is well to consult the judgment and the wishes of those who are in authority over us. It is only when the counsels and commands of men go counter to the commands of God, that we are authorized to set them at nought; and even then we must conduct ourselves with meekness and modesty, and must not give way to a rude, unmannered, refractory spirit. This is of exceeding great importance. We cannot too strictly watch against the indulgence of any unhallowed temper under the pretext of religion: and if at any time we are constrained to oppose the wishes of our friends, we must order ourselves with such kindness and love, as may leave them in no doubt but that our perseverance is the fruit of real piety, and not the offspring of obstinate conceit.]

2. A word of encouragement—

[However careful we be, we must expect to incur the displeasure of those who wish to retain us in bondage to the world. But if, as we have reason to expect, our greatest foes be those of our own household, let us consider how much better it is to have the frowns of men and the approbation of God, than the smiles of men and the displeasure of God. If all the men in the universe were to applaud us, it would be a poor recompence for the loss of a good conscience, whose testimony in our behalf would repay us for the loss of the whole world. In fact, if we inquire into the state of those who uphold each other in iniquity, we shall find that no one of them has peace in his own soul: for, how should they have peace who seek their happiness in the world rather than in God? Compare, then, your state with theirs; and you will have reason to bless God, even though the whole world be against you. For them nothing remains but “a certain fearful looking-for of judgment and fiery indignation:” for you is prepared an eternal weight of glory, which will be augmented in proportion to the trials which you sustained for God, and the services you rendered to him. Be of good cheer, then: for your trials do, in fact, “turn unto you for a testimony;” and “if you suffer with Christ,” you are assured, by the voice of Inspiration, that “you shall also be glorified together.”]

DCCCXXIII

A SAINT’S VIEWS OF HIMSELF

Prov. 30:1, 2.

The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal, Surely I am more brutish than any man, and have not the understanding of a man.

THE sayings of the wise and good have in all ages been regarded with veneration, and been treasured up in the minds of men as a kind of sacred deposit, for the enriching and instructing of future generations. We have here a very remarkable saying of Agur the son of Jakeh; to which I would now call your attention. It does indeed, we must confess, appear, at first sight, a rash expression, savouring rather of intemperance than of sound discretion. But as it was delivered to “Ithiel and Ucal,” who were probably his disciples; and as it was introduced with the word, “Surely,” which marks it as the result of his deliberate judgment; and, above all, it being called “a prophecy,” which determines it to have been inspired of God; we should calmly inquire into it, and examine its import. That such an expression may be uttered by persons widely differing from each other in their moral and religious habits, I readily admit: and therefore, in order to prevent any misapprehension, I shall consider the text,

I. As the language of passion—

Sin, however fondly cherished in the heart of fallen man, is no other than folly and madness. So it is described by Solomon, in the Book of Ecclesiastes: “I applied mine heart to know and to search, and to seek out wisdom and the reason of things; and to know the wickedness of folly, even of foolishness and madness.” And again: “The heart of the sons of men is full of evil; madness is in their heart while they live; and after that they go to the dead.” When a person, who has been led captive by it, comes to discern somewhat of its true character, he is apt to feel indignation against himself, and to reproach himself in strong terms for the folly he has committed. We may well conceive of him as saying, in the language of our text, “Surely I am more brutish than any man, and have not the understanding of a man.” But this indignation against himself may be the mere language of passion, and not of genuine humiliation: and it may be distinguished from that which is the fruit of piety,

1. In its object—

[An ungodly man may feel strongly, whilst he has no real humility: he may hate his actions and himself on account of them. But it is not sin that he hates, so much as the consequences of his sin. Nor does he hate all its consequences: he hates it not as defiling to his soul, as offensive to his God, as injurious to his eternal interests; but as destructive of his peace, as degrading him in the eyes of his fellow-men, and as ruinous to his present welfare. A gamester, who has staked his all upon the cast of a die, and has thereby reduced himself and his family from affluence to want, curses his folly with the most indignant feelings; and so hates himself for it, that he can scarcely endure his very existence. But, if his money were restored, he would do the same again: or, if taught wisdom by experience, he would not refrain from his former habits on account of any regard for God or his own soul, but only on account of the injury that was likely to accrue from them in a temporal view. The same may be said respecting the votaries of dissipation. When their fortune is wasted by extravagance, and their constitution ruined by excess, they may be strongly impressed with the folly and madness of their past ways; whilst, if they could be restored to their former affluence and vigour, they would run the very same career again. Under all the painful consequences of his licentious habits, the libertine can scarcely avoid those reflections which Solomon represents as arising in his mind: “Thou wilt mourn at the last, when thy flesh and thy body are consumed, and say, How have I hated instruction, and my heart despised reproof; and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! I was almost in all evil in the midst of the congregation and assembly.” Nor can we doubt, but that in hell those reflections will be both universal and exceeding bitter: for the “wailing and gnashing of teeth” which will be there experienced, will arise, in no small degree, from the consideration of the opportunities once enjoyed, but now irrecoverably and for ever lost.]

2. In its operation—

[The indignation of an ungodly man is sudden and transient; and is always accompanied with a crimination of those who have been in any measure accessary to the evils that have come upon him. But, in a man of piety, they are the fruit of deep reflection, dwelling habitually in the mind, and always attended with self-reproach. We may see in the Prodigal Son a just exhibition of that which arises from genuine repentance. He does not, under the pressure of his distress, cry out with vehement exclamations, designating his conduct by every term that an embittered spirit can suggest; but he adopts a resolution to return to his father’s house, and there, in measured and contrite language, confesses, “I have sinned against heaven and before thee; and am no more worthy to be called thy son.” Generally speaking, the more violent the expressions are, the less genuine is the contrition from which they flow. The exercise of deep and just feeling is rather in a way of temperate meiosis, than of vehement and fluent exaggeration. The two kinds of indignation may be easily distinguished by their attendant feelings: the one is the fruit of wounded pride, and the root of every thing that is unhallowed, whether in word or deed; the other is the offspring of deep contrition; and either the parent or the child of genuine conversion to God.]

Having discriminated, we hope, sufficiently between the expressions of our text as used by persons of opposite characters, and shewn how to distinguish them when uttered as the language of passion, we proceed to notice them,

II. As the language of piety—

We know assuredly that indignation is a fruit of godly sorrow: for St. Paul says to the Corinthians, “Behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge!” And we have seen it operate precisely as in the text, when, according to common apprehension, there would appear to be but little occasion for it. David, seeing the prosperity of the wicked, and not duly adverting to their end, had envied them: and in the review of his conduct he exclaims, “So foolish was I, and ignorant; I was even as a beast before thee.” Nor are such views uncommon to the saints: or rather, I should say, there is no true saint who does not on some occasions apply them to himself.

If it be asked, ‘How can such expressions fall from the lips of a real saint?’ I answer, they necessarily spring,

1. From a view of the law under which we live—

[Whilst ignorant of the spirituality and extent of God’s Law, we take credit to ourselves for our external conformity to its precepts; and are ready to imagine, that, “touching the righteousness of the Law we are blameless.” But when we come to see how “broad the commandment ish,” that it reaches to the inmost thoughts of the soul, prohibiting even so much as an inordinate desire, and requiring us to “love and serve our God with all our heart, and mind, and soul, and strength,” we are struck dumb; our towering “imaginations are cast down;” and, like the Apostle Paul, we feel the sentence of death gone forth against us, and attaching to us no less for our best deeds, than for the most sinful action of our livesk.” Then we become observant of our defects: and, O! how lothesome are we then in our own eyes, in the view of that very obedience of which we once thought so highly! It is no wonder, if, with this augmented new of his own deformity, the saint speak of himself in very humiliating and degrading terms. A person coming into a room at night with a lighted taper, would see but little: if he returned at the dawn of day, he would have a clearer view of all the objects that before were scarcely visible: but, if he entered when the sun was shining forth in its strength, he would discern the smallest specks of dirt, and even the very motes in the air. But would he then conclude that all the dust and dirt which he now beheld had been cast in since his first entrance? No: he would know to what he must ascribe the change in his views, even to the increased light by which he was enabled to take the survey. And so a clearer view of God’s holy Law will give us a deeper insight into our own deformity, and turn the gloryings of self-esteem into the mournings of humiliation and contrition.]

2. From a view of that God against whom we have sinned—

[The least knowledge of God is sufficient to abase us before him: but the more we behold his glorious perfections, the more shall we stand amazed at the coldness of our love to him, and our want of zeal in his service. Job, previous to his troubles, was considered as “a perfect man” even by God himself. But when God had revealed himself more fully to his soul, how base did this holy man appear in his own eyes! “Behold, I am vile!” says he. “I have heard of thee by the hearing of the ear; but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.” This will be the effect of all God’s manifestations of himself, whether in a way of providence or of grace. It is impossible to behold his goodness, his patience, his forbearance, and not stand amazed at our own insensibility. “The ox and the ass” do not appear so brutish as we; nor “the stork or crane or swallow” so unobservant of the things which we are most concerned to noticeo: and our only wonder is, that it should be possible for God to endure with such long-suffering our great and multiplied iniquities.]

3. From a view of the obligations we lie under—

[Our Lord has said, that our love to God will bear proportion to the sense we have of the extent of his mercy towards us in forgiveness. But, when we reflect on the means he has used, in order to open a way for the exercise of his mercy towards us, what shall we not account his due? When we consider that he has “not spared even his own Son, but delivered HIM up for us all,” what bounds will there be to our gratitude; or rather, what bounds will there be to our humiliation for the want of gratitude? It will be impossible for us then ever to satisfy our own desires: if we had a thousand lives, we would devote them all to him, and at his call be ready to sacrifice them all for him. The services which we once thought sufficient will then appear little better than a solemn mockery; so entirely will our souls be absorbed in wonder at the thought of an incarnate God, a crucified Redeemer.]

4. From a view of the interests we have at stake—

[If only the life or death of our bodies were at stake, we should feel deeply interested in the event: but, when heaven end all its glory, or hell and all its misery, are the alternatives before us, one would suppose that every temporal consideration should be swallowed up, and vanish as the light of a star before the meridian sun. But the saint is not always so indifferent to the things of time and sense as he would wish to be. There are times, when every thing below the sun is in his eyes lighter than vanity itself: but there are, also, times when he finds his heart yet cleaving to the dust, and when his progress heavenward is slow and imperceptible. On such occasions he he is amazed at himself: he can scarcely conceive it possible that, with such prospects before him, he should be so stupid and brutish as he feels himself to be. Truly, at these seasons the language of our text will be often in his heart, and in his mouth too, especially if he find an Ithiel, or an Ucal, that is capable of understanding it.]

After viewing this subject, we shall be at no loss to UNDERSTAND,

1. Whence it is that saints are often dejected in their minds—

[None are at all times alike joyful. St. Paul says, that “they who have the first-fruits of the Spirit,” no less than others, sometimes “groan within themselves, being burthened.” And so it ought to be. In the review of their past lives they should be humbled, even as Paul was, when he designated himself as “a blasphemer, and injurious, and a persecutor, and the very chief of sinnersr.” And under a sense of their remaining infirmities, it becomes them to lie low before God. Behold St. Paul, when he had preached the Gospel above twenty years, yet felt so much corruption within him, that he cried out, “O wretched man that I am! who shall deliver me?” The image which he here uses is that which has often been realized. He refers to a punishment sometimes inflicted on criminals, by chaining them to a dead corpse, and constraining them to bear it about with them, till they died through the offensiveness of its noxious odours. Such was his in-dwelling corruption to him, even at that advanced period of his life: and such it should be felt by every saint on earth. In truth, there should not enter so much as a ray of comfort into the soul, but from a view of the Sun of Righteousness. It is He alone that can, or ought, to “arise upon us with healing in his wings.” And therefore the Apostle, after the lamentation just mentioned, adds, “I thank God, through Jesus Christ our Lord.” Let not this, then, prove a stumbling-block to any: nor let it be supposed, that, because a pious person uses, in reference to himself, terms which a worldly person would not deign to use, he must of necessity have committed any greater sin than others. His humiliation, as we have seen, arises out of the views which he has obtained of holy things: and the nearer his intercourse with heaven is, the move ready will he be to exclaim with the Prophet, “Woe is me, I am undone! I am a man of unclean lips, dwelling in the midst of a people of unclean lips;” that is, a leper, in the midst of a leprous and ungodly world.]

2. How far they are from piety who are filled with self-complacent thoughts—

[Persons who have been exemplary in their conduct, and punctual in their religious observances, are, for the most part, filled with a conceit of their own goodness, and confident of their acceptance with God on account of it. But little do they know how odious they are in the sight of God, whilst they are righteous in their own eyes. It is the Publican, and not the Pharisee, that will be justified before God: and “the sick, not the whole,” that will experience “the Physician’s” aid. Christianity is not a remedial law, lowered to the standard of our weakness; but a remedy, by which the soul that is sick unto death may be effectually healed. Christ is a Saviour; but he is so to those only who feel themselves lost, and renounce every other hope but him. Bear this, then, in remembrance. Bear in remembrance, that there are no terms too humiliating to express the real state of your souls before God. You have lived as without God in the world, unconscious of his eye upon you; and his address to you is, “Understand ye brutish among the people; and ye fools, when will ye be wise?” This may be offensive to our proud hearts; but it is such an address as we merit, and such a one as it becomes an holy God to deliver. The particular ground of Agur’s self-abasement was, that “he had not learned wisdom, or attained the knowledge of the Holy One.” And have not many amongst you the same ground for self-abasement? Yes, “There are many amongst you who have not the knowledge of God. I speak this to your shamez.” Many amongst you have never yet walked in the ways of true wisdom. Humble yourselves, therefore, for your more than brutish stupidity: and now, as the Psalmist says, “Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.”]

DCCCXXIV

AGUR’S WISH

Prov. 30:7–9.

Two things have I required of thee; deny me them not before I die: Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me: lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain.

IT is the privilege of man to make known his requests to God in prayer, and to solicit from him whatever may conduce to his real good. Even temporal things may be asked, provided it be in subserviency to our spiritual interests, and with entire submission to the Divine will. Who Agur was, we cannot certainly determine; but he was evidently an inspired person; and his prayer in reference to his condition in this world is an excellent pattern for our imitation. He entreated the Lord with very great earnestness; yet he considered his condition in this world as altogether subordinate to his eternal welfare; and therefore in what he asked for his body, he consulted only the good of his soul.

We propose to consider,

I. His request—

Some interpret the former of his petitions as expressing a wish to be kept from error and delusion in spiritual matters; but we apprehend that the things which he requested were,

1. A removal from the temptations of an exalted state—

[He justly characterizes the pomp and splendour of the world as “vanity and lies;” “vanity,” because they are empty and unsatisfying; and “lies,” because they promise happiness to their possessors, but invariably disappoint them. In this light they are frequently represented in Scripture; and they who have been most competent to judge respecting them, have been most forward to declare them mere vanity and vexation of spirit.

Agur doubtless beheld them in this view, and therefore rather deprecated them as evils, than desired them as objects of his ambition.]

2. A mediocrity of state and condition—

[He did not, through a dread of wealth, desire to be reduced to poverty: he wished rather to stand at an equal distance from each extreme; and to enjoy that only which God should judge “convenient for him.” It is not easy for us to say precisely what a competency is; because it must vary according to men’s education and habits; that being poverty to one, which would be riches to another: yet the line drawn by Agur, seems to mark the limits most agreeably to the mind of God, because it exactly corresponds with the views of patriarchs, of prophetse, of Apostles, and particularly with the prayer which our blessed Lord himself has taught all his followers to useg.]

In urging his request, Agur manifested great zeal and earnestness: his whole soul appeared to be engaged in it: we are therefore interested in inquiring into,

II. The reasons with which he enforced it—

He was not actuated by any carnal motives, though he was praying about carnal things. It was not the incumbrances of wealth, or the hardships of poverty that he dreaded; he considered only the aspect of the different states upon his spiritual advancement; and deprecated them equally on account of the temptations incident to both.

1. On account of the snares of wealth—

[Riches foster the pride of the human heart, and engender a haughty and independent spirit. This was the effect of opulence on God’s people of old; and the same baneful influence is observable in our day. The great consider it almost as an act of condescension to acknowledge God. Scarcely one of them in a thousand will endure to hear his name mentioned in private, or his will propounded as the proper rule of his conduct. The atheistical expressions in the text are indeed the language of his conduct, if not also of his lips. It is on this, as well as other accounts, that our Lord has spoken of riches as rendering our salvation difficult, yea impossible, without some signal interposition of divine grace. And therefore every one who values his soul may well deprecate an exalted state.]

2. On account of the snares of poverty—

[Poverty has its snares no less than wealth: where its pressure is felt, the temptations to dishonesty are exceeding great. Even those who are in ease and affluence are too easily induced to deviate from the paths of strict integrity, especially when there appears but little probability of detection: how much more strongly then may a dishonest principle be supposed to operate, when called forth by necessity and distress! God appointed that a person suspected of theft should clear himself by an oath before a magistrate; but this was a feeble barrier against dishonesty; for he that will cheat, will lie; and, if urged to it, will rather perjure himself to conceal his crime, than expose himself to shame by confessing it. Thus one sin leads to another; and a soul, that is of more value than ten thousand worlds, is bartered for some worthless commodity. Justly then may that state also be deprecated, which exposes us to such tremendous evils.]

This subject may TEACH us,

1. Contentment with our lot—

[Whatever be the means used, it is God alone that fixes our condition in the world: and, if we be Christians indeed, we may be sure that our lot is that which, all things considered, is most for the good of our souls. If any variations in it have taken place, such changes have been sent to teach in that contentment, which St. Paul so richly experienced, and which it is no less our privilege than our duty to learn. If we have that which is best for our souls, then we have that which is really best.]

2. Watchfulness against our besetting sins—

[Every situation of life has its peculiar temptations. Youth or age, health or sickness, riches or poverty have their respective snares. It is our wisdom to stand on our guard against the difficulties to which we are more immediately exposed; and rather to seek for grace that we may approve ourselves to God in the station to which he has called us, than to desire a change of circumstances, which will change indeed, but not remove, our trials.]

3. Solicitude for spiritual advancement—

[It was sin, and sin only, that Agur feared: and doubtless sin is the greatest of all evils. Let the same mind then be in us that was in him. Whether we have poverty or riches, or whether we be equally removed from both, let us endeavour to improve in spirituality and holiness. Then will the wisdom of God, in appointing such a variety of states, be made manifest: and the collective virtues of the different classes will then shine with combined lustre, and, like the rays of the sun, display the glory of Him from whom they sprang.]

DCCCXXV

THE SELF-DECEIVER EXPOSED

Prov. 30:12.

There is a generation that are pure in their own eyes, and yet is not washed from their filthiness.

MEN of themselves are very backward to form an unfavourable estimate of their own character. Hence arises the necessity of accurate discrimination and undaunted fidelity in ministers, whose office is to “separate the precious from the vile,” and to give to every one his portion in due season. The Scriptures draw a broad line of distinction between the righteous and the wicked; and this, not in their actions only, but in their dispositions and habits; by which the different characters may be as clearly discerned as by their outward conduct. The generation of self-deceivers is very numerous: multitudes there are who stand high in their own estimation, whilst in God’s eyes they are as sounding brass or a tinkling cymbal. Amongst these we must number,

I. The decent formalist—

He is “pure in his own eyes”—

[He is punctual in the observance of outward duties, both civil and religious. He will attend constantly at the house of God, and even at the table of the Lord: he will also establish worship in his family: and in respect of his dealings with men, he will be all that is amiable and lovely: he will be honest, sober, just, temperate, benevolent: as far as the letter of the law goes, he may be blameless.

In such a state, what wonder is it if he be pure in his own eyes? He understands not the spirituality of the law, and can judge of himself only by the defective standard of heathen morality. By the world he is admired, and held up as a pattern of all excellence: and seeing that he stands high in the esteem of others, he almost of necessity entertains a high opinion of himself.]

But he “is not washed from his filthiness”—

[Much filthiness there is in the heart of every man by nature; and there is a filthiness which every person may properly call his own, as being congenial with his own feelings, and particularly connected with his own character. With the character before us there is a very abundant measure of pride, venting itself in a constant habit of self-confidence and self-complacency. Combined with this are impenitence and unbelief: for how is it possible that he should repent and believe, when he knows not the extent of his guilt and danger? “Being whole, he feels no need of a physician” — — — He is altogether under the dominion also of worldly-mindedness. When he has performed his religious duties, he goes to worldly company, without feeling any want, or being sensible of any danger. The friendship of the world is what he delights in as his chief good, never once suspecting, that this very disposition proves and constitutes him an enemy of God. Thus, though there is nothing in him that the world disapproves, and nothing that seems to call for self-reproach, he is under the habitual and allowed dominion of evils, which render him abominable in the sight of Godb. He has somewhat of “the from of godliness, but none at all of its power” — — —]

Amongst this generation we must also number,

II. The almost Christian—

He goes much farther than the decent formalist—

[He is convinced of the truth and excellence of Christianity, and wishes to be a partaker of its benefits. He will vindicate the faithful servants of God against the accusations brought against them by the ungodly world: and will actually comply with many things which the Gospel requires — — —

From this partial change in himself he begins to think that he is a Christian indeed. His constrained approbation of the Gospel appears to him to be a cordial acceptance of it: and his slender performances of its duties are in his estimation like an unreserved obedience.]

But, like him, he deceives his own soul—

[He will not renounce all for Christ. When our Lord says, “Go, sell all that thou hast, and give to the poor, and come and follow me,” he departs sorrowful, like the Rich Youth, and chooses the world in preference to Christ. He draws back also from the cross, which he will not bear. He is ashamed of Christ, even at the very time that he shews some regard both for his word and ministers. He will not “come out from the world and be separate;” but still remains conformed to it, to its maxims, its habits, its spirit, and its company. Of the true Christian, our Lord says, “Ye are not of this world, even as I am not of the world:” but of the almost Christian, the very reverse is true: he strives to reconcile the inconsistent services of God and Mammon: and if this cannot be done, he will forego his eternal interests, rather than sacrifice his worldly interests, and subject himself to the scorn and hatred of the ungodly.

Thus, though pure in his own eyes, he is yet in bondage to the fear of man; and gives a decided preference to this world, before the preservation of a good conscience, and the approbation of his God.]

To the same class belongs also,

III. The inconsistent professor—

Who more confident of the goodness of his state, than he who professes to believe in Christ?

[The man who has felt some conviction of sin, and some hope in Christ, and has been hailed by others as a sound convert to the Christian faith, is ready to conclude that all is well: his successive emotions of hope and fear, of joy and sorrow, are to him a sufficient evidence, that his conversion is unquestionable. If he have some ability to talk about the Gospel, and some gift in prayer, he is still further confirmed in his persuasion, that there exists in him no ground for doubt or fear. More especially, if he have views of the Covenant of grace, as “ordered in all things and sure,” and have adopted a crude system of religion that favours a blind confidence, he concludes at once that he is, and must be, a child of God.]

But who more open to self-deception?

[Professors of the Gospel are very apt to forget that rule of judging which our Lord himself has prescribed, “By their fruits ye shall know them.” But this is the only safe criterion whereby to judge of our state before God. Yet, when brought to this test, how low do many religious professors appear! They can talk of the Gospel fluently; but, if their spirit and temper be inquired into, they are found to be under the habitual dominion of some besetting sin, as they were before they ever thought of religion. It is lamentable to think what “filthiness there is both of flesh and spirit,” from which many who profess the Gospel have never yet been “washed:” yet an inspired Apostle declares, that “if a man seem to be religious and bridleth not his tongue, he deceiveth himself, and his religion is vainf.” What then must be the state of those who yet remain proud and passionate, worldly-minded and covetous, false and dishonest, impure and sensual, yea, and grossly defective in all the duties of their place and station? Truly, of all the people belonging to the generation spoken of in our text, these are in the greatest danger, because their confidence is founded in the idea, that they have already bathed in the fountain which alone is able to cleanse them from their sin.]

ADDRESS,

1. Those who, though pure in their own eyes, are not washed—

[Happy would it be if men would relax the confidence which they are ever ready to maintain of the safety of their state before God. Every one conceives, that whatever others may do, he deceives not his own soul: yet behold so great is the number of self-deceivers, that they constitute “a generation!” Beloved, learn to try yourselves by the only true test, your conformity to the will of God, and to the example of Christ — — — It is in the balance of the sanctuary, and not in your own balance, that you are to weigh yourselves; for in that shall you be weighed at the last day: and if you are found wanting in that, the measure of your deficiency will be the measure of your condemnation — — —]

2. Those who, though not pure in their own eyes, are really washed from their filthiness—

[Blessed be God! there is a generation of these also. Many who once wallowed in all manner of filthiness, are now washed from it, even as the Corinthian converts were. Yet they are not pure in their own eyes: on the contrary, they are of all people most ready to suspect themselvesh, and to “lothe themselves” for their remaining imperfections. See how strikingly this is exemplified in the very chapter before us: Agur was a man of unquestionable piety: yet, under a sense of his great unworthiness, he complained, “Surely I am more brutish than any man, and have not the understanding of a man.” This may appear to many to be extravagant: but it is the real feeling of many a child of God: I may add too, it is their frequent complaint before God. Such were the feelings of Job, of Isaiah, and of Paul— — — If it be asked, Whence arises this, that such holy and heavenly persons should be so far from being pure in their own eyes? the reason is, that they try themselves by a more perfect standard, and from their clearer discoveries of the path of duty are more deeply conscious of their aberrations from it. Their love of holiness also makes them now to abhor themselves more for their want of conformity to the Divine image, than they once did even for the grossest sins. To you then, dearly Beloved, I would address myself in the language of consolation and encouragement. It is well that you see and lament your vileness, provided you make it only an occasion of humiliation, and not of despondency. The more lowly you are in your own eyes, the more exalted you are in God’s, who has said, that “he who humbleth himself shall be exalted.” Let your sense of your remaining imperfections make you plead more earnestly with your God that reviving promise, “From all your filthiness, and from all your idols, I will cleanse you.” And remember, that you are not to wash yourselves first, and then to lay hold on the promises, but to embrace the promises first, and then by means of them to cleanse yourselves from the defilements you lament. This is the order prescribed in the Gospel; and, if you will adhere to it, you shall have increasing evidence that it is the destined path of purity and peace.]

DCCCXXVI

USEFULNESS OF SCHOOLS OF INDUSTRY

Prov. 31:10.

Who can find a virtuous woman? for her price is far above rubies.

WHILE we rejoice in the progress of civilization, we cannot but regret the loss of primitive simplicity. In former days, women of the highest rank did not disdain to employ themselves in the most common offices of life. King Lemuel, supposed by some to be Solomon himself, was exhorted by his inspired mother to select for his wife a woman who was not ashamed to occupy herself in domestic duties. The description here given of a queen, is, alas! but ill suited to the refinement of the present age. It is rather calculated for the lower classes of the community. With a more immediate view therefore to their benefit, we shall consider it, and shew,

I. The character of a virtuous woman—

There is no other character so fully drawn in Scripture as this. She is described by,

1. Her industry—

[She rises early: and when occasion requires, goes late to restc. She encourages industry in her dependents, and sets them an example of it herselfe, willingly, regularlyg, without regarding fatigue.]

2. Her prudence—

[She sells the produce of her labour, and lays out her money with judgment for the permanent benefit of her family. She provides comfortably for her family in respect of foodl and clothing. She guards against all waste of her husband’s propertyn. She employs her leisure in improving her mind; and conducts herself with love and kindness towards all.]

3. Her piety—

[She is not satisfied with performing her duties towards man, but endeavours to serve God also. She accounts “the fear of God” to be the one thing needful. She labours above all things to cultivate this divine principle: she makes it the source and motive, the rule and measure, the scope and end, of all her actions; and, while she serves her God, she delights also to benefit the poor.]

Of such a character it is not easy to estimate,

II. The worth—

Rubies are accounted valuable among earthly treasures: but the worth of such a woman is infinitely above them—she is,

1. An ornament to her sex—

[However highly beauty is prized among men, the endowments before mentioned render their possessor incomparably more lovely. The person possessing them must be admired in any station in life; but her excellence is then most conspicuous and most valuable, when she sustains the relations of a wife and a mother. It is to be lamented that such characters are rarely “foundu:” but the more scarce they are, the more worthy are they of our esteem.]

2. A blessing to her family—

[Of whatever rank they be, they cannot fail to reap much benefit from her prudent management, and pious example. If they be poor, especially, the good arising to them will be incalculable. They will enjoy a thousand comforts, of which others of their class are destitute. Their decent appearance will procure them respect, and redound to her praise. Her children will love and honour her, and bless God on her accounty. Her husband will delight in her himself, and make his boast of her to others. They will all esteem her as a rich and continued source of domestic felicity.]

3. A comfort to all around her—

[The rich will be glad to aid her by their wealth and influence. The poor will find in her a friend, to counsel them in difficulty, and relieve them in distress. All who behold her, will be constrained to applaud her conduct, and many will be excited to follow her example.]

We may now hope for a favourable attention, while we set before you,

III. The tendency of this institution to increase their number—

Though piety is as common among the poor as among any class of the community, yet it is very rare indeed that we can find among them a combination of the qualities before insisted on.

[From want of education they know not how to manage their affairs — — — And from habits of inattention, they are indisposed to learn — — —]

But to the rising generation much good will arise from a school of industry—

[The instruction which they gain in common schools, is very confined; but in this they will be taught all that can qualify them for usefulness in this world, or happiness in the next. To read the Bible, and to fear God, will be proposed as the first objects of their attention. To qualify them for service, and to fit them to manage their own families at some future period, is the next concern we wish to promote. To call forth their own exertions, and stimulate a desire to excel, every encouragement will be afforded them. Thus habits of industry, of economy, of subordination to men, and of piety to God, being formed, they will fill up their future stations in life with far greater advantage to themselves, and benefit to society.]

We will now consider SOME OBJECTIONS that may be made—

1. Among the rich—

[Some think it better that the poor should be kept in ignorance. But these are themselves ignorant, unfeeling, and ungodly. Some have a fear that persons may be wanted for agricultural work; but there will always be found many who stand in need of employment.]

2. Among the poor—

[These are unwilling to forego the immediate earnings of their children. But in a little time they will earn much more than they now do. They will sooner find situations where they will live at free cost. they will probably be able at a future period to aid their parents, instead of being a grief, and perhaps a burthen, to them. They will have a far better prospect of heaven, by having their minds instructed, and their conduct regulated, than they would have had, if brought up in ignorance and sin.]

We conclude with recommending the institution to your support—

[If self-interest alone were consulted, the rich should help forward such institutions: for, if extensively promoted, they would soon lower the rates. But if benevolence be allowed to operate, it has unbounded scope for exercise in such institutions as these; since they render the lower orders of people more intelligent, more useful, more properous, and more happy.]

ECCLESIASTES

DCCCXXVII

THE VANITY OF THE CREATURE

Eccl. 1:2.

Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.

IF experience entitles a man to credit, and gives weight to his testimony, we derive great advantage as to the credibility of the inspired writings: for respecting much of which the Prophets and Apostles wrote, they could say, “What mine eyes have seen, mine ears have heard, and my hands have handled of the word of life, that same declare I unto you.” And if this be an advantage in reference to the excellency of religion, it may well be regarded as of some importance in reference also to the vanity of all earthly pursuits. That there should have been a man possessed of such abundant means of gratification as Solomon was, and so ardent in the pursuit of it in every possible line, and at the same time so faithful in declaring his own experience in relation to it all, must be considered as an advantage to all subsequent generations, who should hear and receive his testimony respecting the things which he had so fully tried, and so invariably proved to be vanity itself. The words before us express a conviction that admitted not of doubt, and a decision that left no room for controversy. “The Preacher” who uttered them was inspired of God, at the same time that he recorded what, from personal knowledge, he was qualified to declare. And in considering his testimony, I shall,

I. Confirm it—

The things of which he spake were, all that the world contains; its grosser and more common pursuits of pleasure, riches, and honour, as also its more refined attainments of wisdom and knowledge. And all of them, without exception, are vanity;

1. In their acquisition—

[It is not without great labour and toil that earthly distinctions are obtained. The merchant, the warrior, the philosopher will bear record, that in their respective pursuits they have endured much fatigue, and many disappointments; insomuch that to one whose taste was different from theirs, they would appear to have paid too dear a price for all that they have gained.]

2. In their use—

[Suppose that the labours of any person have been crowned with success; What, after all, has he gained? He thought he was following something substantial: but, to his mortification, he finds that he has grasped a shadow. He has “hewn out cisterns” for himself, indeed, with great labour; but he finds, after all, that they are “broken cisterns, which can hold no water.” At the first moment, whilst the charm of novelty is upon them, the various objects we have attained afford a pleasing gratification to the mind: but scarcely have they been enjoyed a few days, before they lose their sweetness, and descend into the common routine of earthly comforts. The man who rolls in wealth, and he who is dignified with high-sounding titles, is soon brought to a level with his inferiors in point of actual enjoyment: and even he who has acquired knowledge, finds, that, “in having increased knowledge, he has also increased sorrow;” because of the envy which his eminence has excited, and the uncertainty of much which he thinks he has attained.]

3. In their continuance—

[What is there of which a man may not be despoiled? Pleasure may, in a very little time, be turned into pain: honour may speedily be blasted by some unforeseen event: “riches make themselves wings, and fly away:” and through disease or accident, even reason itself, with all its highest attainments, may sink into more than infantine weakness and infirmity. But grant to these things all that the most sanguine imagination can impute, how soon do they vanish away! Even life itself is but as a hand-breadth, or as a shadow that declineth: and the moment that death comes, “all our thoughts perish,” and we “go out of the world as naked and as destitute as we came into it.”]

4. In their issue—

[Here it is that the vanity of earthly things pre-eminently appears. For in what respect can they advance our eternal happiness? Would to God that they did not so generally and so fatally obstruct it! Truly, “neither riches nor honours can profit us in the day of wrath.” With our holy and heavenly Judge “there is no respect of persons.” The rich and the poor will be dealt with according to one equal law: only the rich, and the great, and the learned, will be called to a more severe account in proportion to the influence they possessed, and the advantages they neglected to improve.]

But as the testimony is unquestionably strong, I shall,

II. Qualify it—

Beyond all doubt, the Scriptures generally contain the same language: “Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.” But stronger still is the language of the Psalmist in another place, where he says, “Verily every man, at his best estate, is altogether vanityc.” Consider how strong and how unqualified these expressions are, and you will not expect me to say much in mitigation of them. Yet I must say, that the vanity of the creature, though the same in itself, is differently felt,

1. According to our mode of acting in reference to it—

[If we give ourselves up to creature comforts, we shall be dreadfully disappointed — — — But if we enjoy them in subserviency to God, and in subordination to higher pursuits, we shall not find them so empty as may be imagined. For God has “given to his people all things richly to enjoy:” and provided only we enjoy God in them, they are both a legitimate and an abundant spring of pure delight. For, whilst we derive from them the happiness which they are calculated to impart, we taste not the bitterness which is infused into the cup of the mere worldling. Our enjoyments are elevated and sanctified; our pains, moderated and changed into an occasion of praise and thanksgiving. Only let them be sought in their proper place, and they are comforts in the way to heaven, though they can never stand to us in the place of heaven.]

2. According to the degree in which we blend religion with it—

[Religion raises us above the creature altogether. If we have much of this world, we shall have a high enjoyment of it, because we shall make it the means of benefiting our fellow-creatures, and of honouring our God. If, on the other hand, we have little of this world, we shall still be happy: because, in having God for our portion, we can lack nothing. There are but two lessons for the Christian to learn: the one is, to enjoy God in every thing; the other is, to enjoy every thing in God. The one ennobles the rich; the other elevates the poor: and all who have learned these lessons are, and must be, happy.

Whilst, therefore, I grant the general position, that the creature is vanity, I must say, that the experience of its vanity, depends altogether on our undue pursuit of it and expectations from it. Let us only take it in the manner that God approves, and for the ends for which he has sent it, and we shall still find it, like Jacob’s ladder, unsubstantial indeed it itself, but still a medium of communication between heaven and earth; a medium of God’s descent to us, and of our ascent to him.]

But, in our consideration of this testimony, let us further,

III. Improve it—

Much, very much, may it teach us. We may learn from it to be,

1. Moderate in our expectations—

[If we will foolishly look for that in the creature which God never designed to be put into it, we may well expect disappointment. Even in Paradise it was not intended to stand in the place of God, or to be to us any source of solid satisfaction: how much less, then, can it be so, when sin has infused a curse into it: agreeably to what is written, “Cursed is the ground for thy sake.” Let us estimate it aright, and expect from it no more than God has ordained it to impart: and we shall prove but little of its emptiness, whilst we have a rich and becoming enjoyment of it. The direction of St. Paul is that which comes immediately to the point, and exactly suits the present occasion: “The time is short. It remaineth that both they that have wives be as though they had none: and they that weep, as though they wept not; and they that rejoice, as though they rejoice not; and they that buy, as though they possessed not; and they that use this world, as not abusing it. For the fashion of this world passeth away.” Only use the creature in this way, and you will find it no injury to your souls.]

2. Patient in our trials—

[Trials of different kinds must come: for “the whole creation has, through the sin of man, become subject to vanity.” But, in our present state, this is in reality a benefit; for, if it were not so, we should be ready to take up our rest in this world, instead of seeking “that which remaineth for us” in the world to come. Troubles serve to bring us nigh to God for the supports and consolations which we stand in need of. And shall we complain of that which brings us near to him, and proves an occasion of richer communications from him? No, verily: we should taste love, and love only, in our diversified afflictions; and look to God as sending them “for our profit, that by means of them we may be made partakers of his holiness,” and meet for his glory.]

3. Diligent in our pursuit of better things—

[In heavenly things there are no drawbacks, except those which are caused by our own defects in seeking after them. There is no vanity in love to God, or love to man: and the more we labour after them, and delight ourselves in them, the happier we shall be. Could we but give ourselves wholly to these things, we should find in them a very heaven upon earth. To every one of you, then, I would recommend that prayer of David, “Turn away mine eyes from beholding vanity, and quicken thou me in thy way.”]

DCCCXXVIII

THE CREATURE IS VANITY AND VEXATION

Eccl. 1:14, 15.

I have seen all the works which are done under the sun; and behold, all is vanity and vexation of spirit. That which is crooked cannot be made straight; and that which is wanting, cannot be numbered.

THE Book of Ecclesiastes is generally supposed to have been written by Solomon, after he had repented of his manifold transgressions: and it is pleasing to view it in this light: for, if it be not so, we have no record whatever of his penitence. But in this view its declarations are doubly interesting: as inspired by God, they are of Divine authority; and, as resulting from actual experience, they carry a much deeper conviction with them to our minds. Had one of the fishermen of Galilee spoken so strongly respecting the vanity of the world, we might have said that he had never had any opportunity of knowing experimentally what attractions the world possessed: but Solomon had an ampler range for enjoyment than any other human being. As a king, he had the wealth of a nation at his command. As endued with a greater measure of wisdom than all other men, he could combine all kinds of intellectual pleasure with that which was merely sensual. As having a peaceful reign, he was free from all the alarms and disquietudes of war, and able to prosecute pleasure as the one object of his life. Every species of gratification being thus easily within his reach, he was amply qualified to judge of what the world could give: and yet, after having made the experiment, and “seen all the works that are done under the sun,” he pronounced them all to be “vanity and vexation of spirit.”

Two things in our text are to be noticed;

I. The general assertion—

Never was any truth more capable of demonstration than this, that the world, and every thing in it, is,

1. Vanity—

[If we view the creature in itself, what a poor worthless thing is it! Take gold, for instance: much as it is in request, it has in itself no value: the value put on it is merely arbitrary, arising not so much from its usefulness to us, as from the scarcity of it. Iron is of infinitely greater service to mankind than gold: and would be more valued by us, if it did not happen that it is to be found in much larger quantities than gold. So it is with jewels: the value of them is quite ideal: in themselves they are of no more use than common pebbles: and he who possesses them in the greatest abundance, is in reality no richer than if he possessed so much gravel out of the pit.

Nor is any thing that wealth can purchase, or any thing that is associated with it, worthy of any better name than vanity. What are high-sounding titles, but a mere sound that has its value only in the estimation of men; and that, by a change of its acceptation (such as not uncommonly takes place in language, as, for instance, in the term Despot), may convey the most painful feelings, instead of such as are agreeable to the mind? We may ask the same in reference to pleasure: What is it? Let but a very small change take place in the circumstances of the person, and the pleasure shall become a pain. Or let it be enjoyed in all its fulness; whom did it ever satisfy? To whom did it ever impart any permanent delight? The more exquisite it is, the sooner does it cloy; insomuch that we are soon forced to flee from it through very lassitude and disgust, And a recurrence to the same sources of gratification is far from producing the same emotions in the soul: by use and habit we become indifferent to the very things which once we most ardently affected; so poor, so empty, so transient is all that passes under the semblance and the name of pleasure.

We may say therefore of “all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life,” that it is not only vain, but “vanity” in the abstract: “Vanity of vanities, saith the preacher, vanity of vanities, all is vanity.”]

2. Vexation of spirit—

[So far is the creature from affording any real happiness, that it is an occasion of constant vexation to the mind. The pursuit of earthly things is attended with much labour, and with much uncertainty also as to the attainment of them. When attained, they excite nothing but envy in others, and disquietude in ourselves. By reason of the casualties to which the possession of them exposes us, we are filled with care; insomuch, that those who only behold our acquisitions, often derive more pleasure from them than we who are the owners of them. Besides, the more we have attained, the more our desires are enlarged after something unpossessed; so that our labours are never at an end: and the pain issuing from a single disappointment frequently outweighs the pleasure arising from manifold successes. Indeed, the things from which we promise ourselves most pleasure, generally become, by some means or other, the sources of our keenest anguish; and our most sanguine expectations usually terminate in the bitterest disappointment: yea, it not unfrequently happens, that after having attained the object of our wishes, we welcome the period of our separation from it, and bless ourselves more in the loss of it, than ever we did in the acquisition.

Say then whether Solomon’s testimony be not strictly true. Young people, when they hear such a sentiment avowed, are ready to think it an effusion of spleen, and a libel on the whole creation: but this testimony is the very truth of God, and shall sooner or later be found true in the experience of every living man: the world, and every thing in it, is a broken cistern, that disappoints the hopes of the thirsty traveller, and becomes to him, not only vanity, but “vexation of spirit:” and he that has most sought to satisfy himself with it, finds after all his labours, that he has only “filled his belly with the east wind.”]

Such is the import of the general assertion. We now proceed to notice,

II. The particular confirmation of it—

Two things are here specified by Solomon, as strongly illustrating the foregoing truth: namely, that, however much we may exert ourselves,

1. We cannot alter that which is unfavourable—

[Every man, by the very constitution of his nature, is dependent on his fellow-man for the greater portion of his happiness. The welfare of a whole empire depends on the wisdom and prudence of the prince: as the prince’s prosperity and comfort do on the industry, the fortitude, the loyalty of his people. So it is through all ranks and orders of society; all are deeply affected by the conduct of those around them. In the domestic circle, how impossible is it for the husband or wife, the parent or child, the master or servant, to be happy, if those with whom he is more immediately connected be peverse and obstinate in an evil way! Yet all come more or less in contact with unreasonable men: and, however much they may strive to rectify the views, or reform the habits, of such people, they find it altogether beyond their power: they can as easily change the leopard’s spots or the Ethiopian’s complexion, as they can prevail on persons to change those habits which are productive of so much uneasiness to their minds. Hence, though they form the wisest and most benevolent plans, they cannot carry them into execution, because of the blindness and perverseness of those whose concurrence is necessary for the accomplishment of them.

In like manner, there is often an untowardness in events as well as in men. The seasons will not consult us: nor will the elements obey us. Accidents utterly unforeseen will occur, and cannot be prevented by human foresight. Hence uncertainty attends our best concerted plans, and failure often disappoints our most labourious exertions. But these are “crooked things which no man can make straight:” no human wisdom or power can control them. We have a large and abundant harvest in prospect: but, behold, storms and tempests, or blasting and mildew, or insects of some kind, destroy the whole crop. We have gathered the harvest into our granaries, and a fire consumes it: or an enemy overruns the land, and devours it. We have attained the greatest felicity of which we suppose ourselves capable, by a connexion the most desirable, or by the acquisition of a first-born son: but how soon does death invade our dwelling, and blast all our promised joys! These are but a few of the evils to which we are exposed in this vain world: and they stamp “vanity and vexation” upon all that we possess.]

2. We cannot supply that which is defective—

[The rich, the poor, the old, the young, the learned, the unlearned, all without exception, find that there is much lacking, to render them completely happy. Of those who possess most of this world’s good, it must be said, “In the fulness of their sufficiency they are in straits.” Solomon is a remarkable example of this. He had formed, if not a wise, yet an honourable, connexion with Pharaoh’s daughter. Not satisfied, he sought happiness in a plurality of wives. Still not having attained happiness, he multiplied his wives and concubines to the number of one thousand; and found himself, after all, as far from happiness as ever. Every other thing which he thought could contribute to his happiness he sought with insatiable avidity: but, after he had attained all his objects, he found, that “the things which were wanting could not be numbered.” And so shall we find it to the latest hour of our lives. We may fancy that this or that will make us happy; but, when we have gained it, we have only followed a shadow that eludes our grasp. The truth is, that God never designed the creature to be a satisfying portion to man: not even Paradise itself could satisfy Adam: no, nor could the partner which he gave him: he must taste the forbidden fruit: he could not be content without an accession of wisdom, which God did not ever intend him to possess. Thus, even in man’s state of innocence, nothing but God could satisfy his soul: nor can any thing, short of God himself, ever be a satisfying portion to any child of man.]

ADDRESS—

1. Set not your affections on things below—

[How happy would it be for us, if we could be content to receive the foregoing truths on the testimony of Solomon, instead of determining to learn them by our own experience! How much vexation and misery should we avoid! But, in spite of the united acknowledgments of all that have gone before us, we still think that we shall find something besides God to make us happy. This however we cannot do, even though we should possess all that Solomon ever enjoyed. We may continue our pursuit as long as we will; but we must come at last to the same conclusion as he, and give the same testimony as to the result of our experience. Be persuaded, Brethren, to credit the Divine testimony, and to spare yourselves all the pain and disappointment which, you must otherwise encounter. We mean not that you should renounce the pursuit of earthly things; for you cannot do that without abandoning the duties which you owe to your families and to society at large; but the expectation of happiness from them you may, and must, renounce. You must never forget, that the creature without God is nothing; and that happiness is to be found in God alone.]

2. Seek the Lord Jesus Christ with your whole hearts—

[He is a portion in which you will never find any lack: in him is a fulness sufficient to fill all the capacities, and satisfy all the desires of the whole universe. Millions and millions of immortal souls may go to that fountain, and never diminish his exhaustless store. To the possession of him too no disappointment can attach, nor from the enjoyment of him can any vexation ensue. In him all “crooked things are made straight:” and where he is, no want can possibly exist. If you ask of the creature to heal the wounds of sin, to give peace to a guilty conscience, to subdue in us our corruptions, or to cheer us with hopes of immortality, it cannot do any one of these things: no, not even for the body can the creature do any thing to heal its sickness, to assuage its anguish, or to prolong its existence. But the Lord Jesus Christ can do every thing, both for the body and the soul, both for time and for eternity, Seek him, then, Beloved: and seek him with your whole hearts. In seeking him, your exertions cannot be too earnest, nor can your expectations be too enlarged. If he give you his flesh to eat, and his blood to drink, you will never hunger, never thirst again, either in this world or in the world to come. Only be able to say, “My Beloved is mine, and I am his,” and then all, as well on heaven as in earth, is yours: according as it is written, “All things are yours: and ye are in Christ’s: and Christ is God’s.”]

DCCCXXIX

THE EMPTINESS OF WORLDLY MIRTH

Eccl. 2:2.

I said of laughter, It is mad; and of mirth, What doeth it?

WHO is it that has ventured to speak thus respecting that which constitutes, in the world’s estimation, the great happiness of life? Was he an ignorant man? or one who from envy decried a thing which he was not able to attain? or an inexperienced man, who had no just means of forming a judgment? or an irritated man, who vented thus his spleen against an object that had disappointed him? Or was he one whose authority in this matter we are at liberty to question! No: it was the wisest of the human race, who had more ample means of judging than any other of the children of men, and had tried the matter to the uttermost: it was Solomon himself, under the influence of the Spirit of God, recording this, not only as the result of his own experience, but as the declaration of Jehovah, by him, for the instruction of the world in all future ages. He had been left by God to try the vain experiment, whether happiness was to be found in any thing but God. He tried it, first, in the pursuit of knowledge; which, to a person of his enlarged mind, certainly promised most fair to yield him the satisfaction which he sought. But partly from the labour requisite for the attainment of knowledge; partly from discovering how little could be known by persons of our finite capacity; partly also from the insufficiency of knowledge to satisfy the innumerable wants of man; and partly from the disgust which had been created in his mind by the insight which his wisdom gave him into the ignorance and folly of the rest of mankind; he left it upon record, as his deliberate judgment, that “in much wisdom is much grief; and that he who increaseth knowledge, increaseth sorrow.” He then turned to pleasure, as the most probable source of happiness: “I said in my heart, Go to now, I will prove thee with mirth: therefore enjoy pleasure.” But being equally disappointed in that, he adds, “Behold, this also is vanity.” Then, in the words of my text, he further adds, “I said of laughter, It is mad: and of mirth, What doeth it?”

In discoursing on this subject, I shall,

1. Shew what that is which he here pronounces to be “vanity”—

It becomes us, in considering such weighty declarations us that before us, to attain the most precise and accurate views of the terms employed; neither attenuating the import of them on the one hand, nor exaggerating it on the other.

We are not, then, to understand the text as decrying all cheerfulness—

[The Christian, above all people upon earth, has reason to be cheerful. And religion in no way tends to destroy the gaiety of the human mind, but only to direct it towards proper objects, and to restrain it within proper bounds. The ways of religion are represented as “ways of pleasantness and peace.” And “the fruits of the Spirit are, love, joy, peace:” all of which suppose a measure of hilarity, and the innocence of that hilarity, when arising from a becoming source, and kept within the limits of sobriety and sound wisdom. Doubtless that tumultuous kind of joy which is generally denominated mirth, and which vents itself in immoderate laughter, is altogether vain and bad: but a placidity of mind, exercising itself in a way of brotherly love and of cheerful benevolence, can never be censured as unprofitable, much less can it be condemned as verging towards insanity.]

Neither, on the other hand, are we to restrict the text to licentious and profane mirth—

[That needed not to be stigmatized in so peculiar a manner: because the fully of such mirth carries its own evidence along with it. We need only to see it in others: and if we ourselves are not partakers of it, we shall not hesitate to characterize it by some opprobrious or contemptuous name. We need neither the wisdom of Solomon, nor his experience, to pass upon it the judgment it deserves.]

The conduct reprobated in our text is, the seeking of our happiness in carnal mirth—

[Solomon particularly specifies this: “I said in my heart. Go to now, I will prove thee with mirth.” I will see whether that will afford me the happiness which I am in pursuit of. And we may suppose, that, in the prosecution of this object. he summoned around him all that was gay and lively in his court, and all that could contribute towards the attainment of it. We may take a survey of the state of society in what may be called the fashionable world, and see how the votaries of pleasure spend their time. They go from one vanity to another, hoping that in a succession of amusements they shall find a satisfaction which nothing else can impart. Plays, balls, concerts, routs, the pleasures of the field, of the race-course, of the card-table, form a certain round of employment, which those who travel in it expect to find productive of happiness, of such happiness at least as they affect. And this. I conceive, is what Solomon intended particularly to reprobate as fully and madness. Of course, we must include also in the same description the more vulgar amusements to which the lower classes resort. All, according to their taste, or the means afforded them for enjoyment, whilst they pursue the same object, are obnoxious to the same censure. The degree of refinement which may be in their pursuits makes no difference in this matter. Whatever it be which calls forth their mirth and laughter, it is equally unprofitable and equally insane. So Solomon judged; and]

We now proceed—

II. To confirm his testimony—

Let us take a candid view of this matter: let us consider pleasure in its true light: let us consider its aspect on us,

1. As men—

[As men, we possess faculties of a very high order, which we ought to cultivate, and which, when duly improved, exalt and dignify our nature. But behold the votaries of pleasure; how low do they sink themselves by the depravity of their taste, and the emptiness of their occupations! A man devoid of wisdom may abound in mirth and laughter as well as he: and there will be found very little difference in their feelings; except, as the more enlarged men’s capacities are for higher objects, the keener sense will they have of the emptiness of their vain pursuits. In truth, we may appeal even to themselves in confirmation of what Solomon has said: for there are no persons more convinced of the unsatisfying nature of such pursuits, than those who follow them with the greatest avidity. But let Scripture speak: “She that liveth in pleasure is dead whilst she liveth.” It is the fool alone that can say, “Let us eat, drink, and be merryd.”]

2. As sinners—

[As sinners we have a great work to do; even to call to mind, and to mourn over, the sins of our whole lives, and to seek reconciliation with our offended God — — — The time, too, which is afforded us for this is very short and very uncertain — — — And, oh! what an issue awaits our present exertions; even heaven with all its glory, or hell with all its inconceivable and everlasting terrors! Have persons so circumstanced any time for mirth, or any disposition to waste their precious hours in laughter? Is it not much more suitable to them to be engaged according to the direction of St. James, “Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness; humble yourselves in the sight of the Lord, and he shall lift you up?” — — —]

3. As the redeemed of the Lord—

[What redeemed soul can contemplate the price paid for his redemption, and laugh? Go, my Brother, to Gethsemane, and see thy Saviour bathed in a bloody sweat. Go to Calvary, and behold him stretched upon the cross. Hear his heart-rending cry, “My God! my God! why hast thou forsaken me?” See the sun himself veiling his face in darkness, and the Lord of glory bowing his head in death: and then tell me, whether you feel much disposition for mirth and laughter? or whether such a state of mind would become you? Methinks, I need add no more. Your own consciences will attest the justice of Solomon’s remarks. But if there be an advocate for mirth yet unconvinced, then I put it to him to answer that significant question in my text, “What doeth it?”]

APPLICATION—

1. Are any disposed to complain that I make religion gloomy?

[Remember, it is of carnal mirth that I have spoken: and of that, not in its occasional sallies, from a buoyancy of spirit, and in combination with love, but of its being regarded as a source of happiness, and of its constituting, as it were, a portion of our daily employment. And if I wrest this from you, do I leave you a prey to melancholy? Go to religion; and see whether that do not furnish you with mirth and laughter of a purer kind: with mirth that is not unprofitable, with laughter that is not mad? The very end of the Gospel is, to “give you beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heariness:” and if you believe in Christ, it is not merely your privilege, but your duty to rejoice in him, yea, to “rejoice in him with joy unspeakable and glorified.” If the Church, on account of temporal deliverances, could say, “Then was our mouth filled with laughter, and our tongue with singing:” much more may you, on account of the salvation which has been vouchsafed to you. Only, therefore, let the grounds of your joy be right, and we consent that “your mourning be turned into dancing, and that to the latest hour of your lives you put off your sackcloth and gird you with gladness.” Instead of pronouncing such mirth madness, we will declare it to be your truest wisdom.]

2. Are there those amongst you who accord with Solomon?

[Remember, then, to seek those as your associates who are like-minded with you in this respect. Affect not the company of those who delight in laughter, and in carnal mirth; for they will only draw you from God, and rob you of the happiness which you might otherwise enjoy. If they appear happy, remember that “their mirth is like the crackling of thorns under a pot:” it may make a blaze for a moment; but it soon expires in spleen and melancholy. Be careful, too, to live nigh to God, and in sweet communion with your Lord and Saviour: for if you draw back from God in secret, you will, in respect of happiness, be in a worse condition than the world themselves: for whilst you deny yourselves the pleasure which you might have in carnal things, you will have no real pleasure in spiritual exercises. But be true to your principles, and you never need envy the poor worldlings their vain enjoyments. They drink of a polluted cistern, that contains nothing but what is insipid and injurious, and will prove fatal to their souls; but you draw from the fountain of living waters, which whosoever drinks of, shall live for ever.]

DCCCXXX

THE EXCELLENCY OF WISDOM

Eccl. 2:13.

Then I saw, that wisdom excelleth folly, as far as light excelleth darkness.

THE more exact is our scrutiny into the things of this world, the more decided will be our judgment respecting them. If persons ever think highly of them, it is because they have never set down seriously to examine their true character, or laboured to form a right estimate respecting them. Solomon possessed means of ascertaining their real value beyond any other person that ever existed: for, possessing wisdom above any other of the sons of men, he had a greater capacity to extract all the sweetness that was in them; and, being a monarch, he could command all things through the whole range of nature, to present to him their tribute of gratification according to their respective abilities. But, after a minute examination of every thing, he was constrained to give this, at last, as the result of his experience: “Then I saw that wisdom excelleth folly, as far as light excelleth darkness.”

Now this, I conceive, refers in part to human wisdom, as occupied in intellectual pursuits. For it is certain, that amongst objects that relate only to this present life, there is nothing to be compared with this. Intellect is that which distinguishes man from the brute creation; and the enlargement of it with arts and sciences is that which elevates man above his fellows. The cultivation of it is more suited to the dignity of man than the gratification of his sensual appetites: in all of which the beasts have as large a capacity of enjoyment as he. The pleasures arising from it are also less apt to cloy: and will endure, when a taste for other enjoyments is passed away. It will gratify, also, when it is not the object of immediate pursuit; because it will supply in reflection much of what it conferred in the actual acquisition. It is also of great use, and qualifies a man for conferring extensive benefits on the world; at the same time that it opens to him a thousand channels of pleasure which are utterly unknown to the unfurnished mind. A person habituated only to bodily exertion has no conception what a fund of satisfaction the exercises of the mind supply, or what delight attaches to the investigation of science and the discovery of truth. Corporeal indulgences, indeed, strike more strongly upon the senses; and therefore, to a carnal mind, seem to furnish a greater measure of delight. But the more eagerly they are sought, the less pleasure they afford; and they bring with them, for the most part, many painful consequences: so that, in comparison of intellectual pursuits, they deserve the name of “folly;” whilst the prosecution of the other may properly be called “wisdom,” Yet it must be confessed, that there is much truth in that observation of Solomon, “In much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.” For “much study is undoubtedly a weariness to the fleshb.” and it is often followed by painful disappointment, I conceive, therefore, that we are by no means to limit the import of our text to human wisdom; but must extend it to that which is divine: in reference to which we may say, without any limitation or exception, “It excelleth folly, as far as light excelleth darkness.”

Of this therefore, even of spiritual wisdom, I will now proceed to speak; and its transcendent excellence I will point out in reference to,

I. Its own proper character—

“Wisdom” is another word for piety—

[Piety in the Scriptures is frequently called by this name. Job says, “The fear of the Lord that is wisdom.” And Moses prays, “So teach us to number our days, that we may apply our hearts unto wisdomd.”

But, not to rest in a mere general definition of the term, I shall consider it as embracing these two points. The receiving of the Gospel, as sinners; and the adorning of it, as saints.

The very first part of wisdom is to receive the Gospel of salvation into our hearts. We all need it; nor can any human being be saved without it; and God offers to us all the blessings of it, freely, without money and without price. Were we under a sentence of death from a human tribunal, and were offered mercy by the Prince, it would be accounted wisdom to accept the offer, and folly to reject it. How much more is it our wisdom to accept a deliverance from eternal death, together with all the glory and felicity of heaven! This must commend itself to every man who reflects but for a moment: and to despise these proffered benefits must, of necessity, be regarded as folly, bordering upon madness

The next part of wisdom must be, to adorn that Gospel by a holy life and conversation; since it cannot otherwise be ultimately of any avail for our acceptance with God. The very intent of the Gospel is to transform man into the Divine image, and thereby to prepare him for the enjoyment of his God; and if this be not attained, heaven itself would be no place of happiness to him. Indeed, if a man profess to embrace the Gospel, and yet continue to walk unworthy of it, he dishonours God far more than he could do whilst he made no such profession: for he “tramples under foot the Son of God, and counts the blood of the covenant an unholy thing, and does despite unto the Spirit of Grace;” yea, he crucifies the Son of God afresh, and puts him to an open shamef.” I think, therefore, that the pursuit of holiness in all its branches, with an uniform endeavour to glorify our God, must commend itself to every considerate mind, as true “wisdom.”]

And this far excelleth “folly”—

[I will not go into particulars to characterize “folly:” it shall suffice to take the most lenient view of it that can be imagined: I will comprehend under it no positive vice, nothing that can render it odious in the eyes of men: I will take it only in a negative view, as importing a neglect of the two foregoing dictates of sound wisdom. And now I will ask, Who does not see the superiority of wisdom; and that “it excelleth folly as far as light excelleth darkness?” “Darkness” hath nothing whatever to commend it: it is utterly destitute of every good quality: whereas “light is sweet, and a pleasant thing it is for the eyes to behold the sun.” And precisely thus does piety approve itself to every beholder j whilst a neglect of God presents nothing but gloom, the end of which no human imagination can reach.]

Let us view wisdom next,

II. In its influence on this present life—

There is not a moment of our lives over which it does not cast a benign influence—

[In bringing us to the foot of the Cross, it is the means of effecting our reconciliation with, God, and of filling the soul with peace and joy — — — In stirring us up to mortify our corruptions, it keeps us from innumerable snares to which others are exposed, and from troubles in which others are involved. This seems to have been particularly in Solomon’s mind, when he penned the words of my text;. for he adds immediately, “The wise man’s eyes are in his head; but the fool walketh in darkness.” It conduces also most essentially to the benefit of all around us. It tends to check vice and wickedness in the world, and to promote virtue in every possible way. It calls forth all the acts and offices of love, both in the professor himself, and in all who come within the sphere of its influence. It greatly honours God too, and tends to the advancement of his kingdom upon earth. There is no end to the benefits of true wisdom: for, so far as it prevails and operates, it repairs the ruins of the Fall; and changes this wretched, miserable world into a very Paradise.]

In this respect, how widely different is “folly!”—

[See the world as it is, and then you will see what “folly” has done. Enter into the bosoms of men, and see how full they are of all hateful tempers and dispositions, and how utterly destitute of every thing like solid peace. See what jarrings it has introduced into society, insomuch that there is scarcely to be found a single family which is not more or less torn with disputes and disagreements. See what evils it diffuses on every side; and then say in what light it appears as compared with wisdom. I boldly ask, Does not wisdom excel it “as far as light excelleth darkness?” Darkness is suited to nothing but the deeds of darkness, and the sanguinary excursions of beasts of prey: whereas light administers to the welfare of all, and enables every member of society to execute his functions for the good of the whole: so that in this respect, also, the comparison is fitly made.]

But let us trace “wisdom” yet further,

III. In its effects upon the eternal world—

[It is here that the great excellence of wisdom will be chiefly found. If there were no future state, folly might, with some semblance of truth, compete with wisdom, because its gratifications are so strong to the organs of sense. But, when we view the aspect of wisdom upon eternity, and reflect that every one of its dictates has a direct tendency to fit the soul for heaven and to augment its eternal bliss, whilst the operations of folly have a directly opposite bearing, all competition between them vanishes; since heaven and hell might as well bear a comparison as they. In truth, the light of heaven and its glory afford a just illustration of the one; whilst “the blackness of darkness” in the regions of hell gives but too just a portrait of the other. The one brings us to the divine image; the other reduces us to the likeness of beasts and devils: the one ensures to us the everlasting fruition of our God; the other entails upon us his everlasting displeasure. In requiring you, therefore, to receive the declaration of my text, that “Wisdom excelleth folly as far as light excelleth darkness,” I do nothing but what every conscience must assent to, and every judgment approve.]

Permit me, then, in conclusion to ASK,

1. What is the judgment you have already formed?

[I know that in theory you will all accede to this statement. But what has been your practical judgment? If we look at your lives, what will they attest to have been your views of this subject? Has wisdom there shone, and folly been put to shame? Have you really been living with a view to the eternal world, embracing the Gospel thankfully us sinners, and adorning it as saints. I ask not what “you have said” with your lips, but what “you have said” in your lives. It is not by your professions, but by your practice, that God will judge you; and therefore it is by that standard that you must judge yourselves — — —]

2. What is the conduct you intend hereafter to pursue?

[The world, I acknowledge, gives its voice in direct opposition to the foregoing statement. It represents religion as folly, and the prosecution of carnal enjoyments as wisdom. But its “calling good evil, and evil good,” will not change their respective natures: nor, if the whole world should unite in putting darkness for light, or light for darkness, will either of them lose its own qualities, and assume those of the other. “Sweet” will be sweet, and “bitter” bitter, whether men will believe it or not. Will you then go contrary to the convictions of your own minds, in compliment to an ungodly world? Or will you, for fear of offending them, sacrifice the interests of your immortal souls? I call upon you to seek “wisdom, which is more to be chosen than fine gold.” Let your whole life declare its value, and be a standing testimony against the folly of the ungodly. So shall you have in this world a sweet experience of my text, and enjoy an ample confirmation of it in the world above.]

DCCCXXXI

THE DIFFERENT PORTIONS OF THE RIGHTEOUS AND WICKED

Eccl. 2:26.

God giveth to a man that is good in his sight, wisdom, and knowledge, and joy: but to the sinner he giveth travail.

IN relation to earthly things, men run into two opposite extremes: some seeking their happiness altogether in the enjoyment of them; and others denying themselves the proper and legitimate use of them, in order that they may amass wealth for some future possessor. But both of these classes are unwise: the former, in that they look for that in the creature which is not to be found in it; and the latter, in that, without any adequate reason, they deprive themselves of comforts which God has designed them to enjoy. A temperate use of the good things of this life is no where forbidden: on the contrary, “there is,” as Solomon informs us, “nothing better for a man. than that he should eat and drink, and that he should make his soul enjoy good in his labour.” Doubtless this concession must be taken with certain restrictions; for we are not to spend all our substance on ourselves, but to be doing good with it to others: nor are we to suppose that our life consists in the abundance of the things that we possess, but to be seeking our happiness in God. That which alone will impart solid happiness, is religion: for to the good man God giveth what shall render him truly blessed; namely, “wisdom, and knowledge, and joy: but to the sinner he giveth travail.”

From these words I shall take occasion to shew you,

I. The different portions of the righteous and the wicked—

The world may be divided into two denominations; the righteous, and the wicked.

“To the righteous, God gives wisdom, and knowledge, and joy”—

[As to carnal wisdom, I am not sure that the wicked have not in general the advantage; as it is said, “The children of this world are in their generation wiser than the children of light.” But the godly have a discernment of earthly things, or, as my text expresses it, a “wisdom and knowledge” in relation to them, which no ungodly man has ever attained. The godly see the true use of worldly things; and how they may be rendered conducive to the honour of God, and the good of the soul. As instruments for advancing the welfare of mankind, they may be desired and employed to good effect: and in this mode of using them God will confer real and abiding “joy.” Even the portion of them which is consumed upon ourselves will be relished with a richer zest; for “God has given us all things richly to enjoy:” but the thought of honouring God with them, and benefiting mankind, will give to them a kind of sanctified enjoyment, of such as was received from the harvest of which the first-fruits had been duly consecrated to the Lord. The good man does not merely enjoy the things themselves: he enjoys God in them; and, in so doing, has the “testimony of his own conscience that he pleases God.” Nor is he unconscious that he is laying up treasure in heaven, even “bags which wax not old, and a treasure which never faileth.”]

“To the sinner,” on the other hand, “he giveth travail”—

[A man who neglects his God, can find no happiness in earthly things: in his pursuit of them, he is filled with care, which robs him of all real comfort: in his enjoyment of them, they prove empty and cloying, “his very laughter being only as the crackling of thorns under a pot:” and, his mind being alienated from God, he has no source of peace from religion. Truly “the way of transgressors is hard;” or rather I must say, as the Scripture does, “Destruction and misery are in their waysf.” Remarkable is that declaration of Zophar, “In the midst of their sufficiency they are in straits.” And if this be their state in the midst of life and health, what must it be in a time of sickness and death? Most true is that declaration of Solomon: “What profit hath he that hath laboured for the wind? All his days he eateth in darkness, and he hath much sorrow and wrath with his sickness.”

Thus, whilst the blessing of the Lord is upon the righteous, seeing that, whatever he bestow, “he addeth no sorrow with it;” he mixes gall and wormwood with the sinner’s cup, and “infuses a curse into his choicest blessings,”]

Let us now notice,

II. The hand of God, as displayed in them—

It is said in relation to both the righteous and the wicked, that “God giveth to them” their respective portions: both the one and the other are “from the hand of God.” In them we see,

1. The true nature of his moral government—

[Even now is there far more of equity in the dispensations of God than a superficial observer would imagine. Doubtless there is a great difference in the states of different men; but the rich and great have troubles of which the poor and destitute have very little conception. The very state of mind fostered by their distinctions is by no means favourable to their happiness; and the habits of the poor so inure them to privations, that they feel much less trouble from them than one would imagine. But let piety enter into any soul; and we hesitate not to declare, that though he were a Lazarus at the Rich Man’s gate, he were happier far than the man of opulence by whose crumbs he was fed. Peace of mind, arising from a sense of reconciliation with God, and a hope of final acceptance with him, is sufficient to weigh down all that an ungodly man ever did. or could, possess. And “the poorest man, if rich in faith and an heir of God’s kingdom,” is more to be envied than the greatest monarch upon earth, who possesses not real piety.

But with equity, goodness also is observable in all the dispensations of Providence. That God is good to the great and opulent, will be readily acknowledged: but he is so to the sinner, whom he leaves to experience the most painful disappointments. If a mother embitter to her child the breast on which he would fondly live, it is that he may learn to affect a more substantial diet: and if God, after all the labour which men put forth to render the creature a source of comfort, cause it to become to them only as “a broken cistern that can hold no water,” it is only that they may the more readily turn to him, and seek him, as “the fountain of living waters.”]

2. The certain issue of his future judgment—

[Is there, even in this world, “a difference put between him who serveth God, and him who serveth him not?” Much more shall that be found in the day which is especially set apart for the display of God’s righteous judgments. The Prophet Isaiah, as God’s herald, received this awful commission: “Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. But woe unto the wicked! it shall be ill with him: for the reward of his deeds shall be given him.” And this do we also proclaim. For the righteous is reserved a state of unutterable joy; but for the wicked, a state of utter exclusion from the realms of bliss, “in the lake that burneth with fire and brimstone,” “where is weeping, and wailing, and gnashing of teeth.” If the present inequalities of his dispensations lead us to expect this, much more does that previous distribution of good and evil which is even now accorded to men in correspondence with their moral habits. What is at this moment felt in the minds of the different characters, may well teach us what to expect in the day of judgment; even a separation of the righteous and the wicked; the one to everlasting fire; and the other to everlasting life, and blessedness, and glory.]

Let me now, from this subject, RECOMMEND,

1. Religion in general—

[It is this which makes the chief difference between different men. The prince on his throne, and the beggar on the dunghill, are but little apart in comparison of “the good” and “the sinner.” Piety sets men asunder, as far as light from darkness, heaven from hell. Let those then amongst you, who would he happy either here or hereafter, give yourselves up to God, and approve yourselves to him. Only be “good in his sight,” and happiness will be yours, both in time and in eternity.]

2. A due improvement of all that you possess—

[To squander it away in self-indulgence, or to hoard it for some future possessor, will be alike foolish and vain. Neither of these modes of employing wealth can ever make you happy. The serving of God, and the benefiting of your fellow-creatures, will, on the contrary, bring peace and joy into the soul: for “the work of righteousness is peace, and the effect of righteousness is quietness and assurance for ever.” Not that any liberality of yours can ever form a ground of hope before God in a way of merit: all that you have is the Lord’s and it is only of his own that you give him: but if you are seeking righteousness and salvation by Christ alone, then will your works be accepted for Christ’s sake: and whatever you dispose of for the advancement of his glory, he will acknowledge it as “lent to him, and he will pay you again.” The talents that are improved for him, shall receive, in due proportion, a recompence at his hands.]

DCCCXXXII

DUTY OF PAYING OUR VOWS

Eccl. 5:4, 5.

When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools; pay that which thou hast rowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

THE offering of vows was extremely common under the Mosaic dispensation; and many laws were instituted in relation to them. By them persons bound themselves to the performance of certain things which were not specifically appointed of God. Some were conditional, and depended on some mercy which should be previously bestowed by God: and others were absolute, and to be performed by the persons at all events. Respecting vows made by persons who were under the government of others, especial provision was made, under what circumstances, and to what extent, they should be binding. In cases where the vows themselves were not lawful, the person sinned, whether he performed them or notc; and in some cases at least, the violation of them was less criminal than the observance: but where they were not in themselves contrary to any command of God, there they were to be punctually fulfilled, and without delay.

We propose, on the present occasion, to consider,

I. The vows which you have made—

These are doubtless very comprehensive—

[The things promised for us in our baptism, are contained under the following heads: first, that we should “renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh: next, that we should believe all the articles of the Christian faith: and lastly, that we should keep God’s holy will and commandments, and walk in the same all the days of our life.” In our confirmation we take these vows upon ourselves. Let us consider them distinctly — — — Let us often revolve them in our minds, and cry mightily to God for grace to assist us in the performance of them: for “who is sufficient for these things?”— — —]

But the duties to which they bind us are highly reasonable—

[We universally consider children as bound to obey their parents, and servants their masters: but what parent has such a claim upon us as God, since from him we derive our whole existence and support? “in him we live and move and have our being:” or what master is entitled to such an unreserved compliance with his will, as God, whom all the angels in heaven obey? God himself founds his claim to our allegiance upon these very principles; “A son honoureth his father, and a servant his master: if I then be a Father, where is mine honour? and if I be a Master, where is my fear? saith the Lord of Hosts.” And indeed the most unrestricted devotion of all our faculties to his service is expressly called by him, not only an acceptable, but a reasonable service.]

These duties are binding upon us independently of any vows which we may make respecting them—

[They arise from our very relation to God as his creatures, and more especially as his redeemed people. The potter is undoubtedly entitled to the use of the vessels which his own hands have formed. Even if our services were ever so painful, we should have no right to complain: “the thing formed could not, under any circumstances, presume to say to him that formed it, Why hast thou made me thus?” But, as we have before observed, the whole of what we have taken upon ourselves is a truly reasonable service: and therefore it would be the height of impiety to hesitate for a moment in giving up ourselves unreservedly to God.

But God has redeemed us also, and that too by the blood of his only dear Son; “We are not our own; we are bought with a price; and therefore we are bound from this consideration also to glorify God with our bodies and our spirits, which are his.” It is not optional with us, whether we will surrender to him what he has so dearly purchased: we cannot alienate it, we cannot withhold it; whether we make any vow respecting it, or not, we are equally bound to employ all our faculties for God: and the only reason we wish you to take these vows upon you is, not to increase your obligations to serve him, much less to create obligations which did not exist before, but to impress your own minds with a sense of those duties which are indissolubly connected with every child of man.]

But to bind ourselves to these things by solemn vows is a duty truly and properly evangelical—

[Some would imagine this to be a legal act: and if we were to engage in it with a view to establish a righteousness of our own, or with an idea of performing our duties in our own strength, it would then indeed be legal: but if, in. humble dependence on divine aid, we devote ourselves to God, it is no other act than that which God himself has specified as characterizing his people under the Gospel dispensation. The very manner in which this act shall be performed is also specified; and it is particularly foretold, that all who are duly influenced by Gospel principles shall animate one another to the performance of it.]

Such then are the vows which we have made: they are comprehensive indeed, but highly reasonable, and relating only to things which are in themselves necessary; and the making of which is as much a duty under the Gospel dispensation, as ever it was under the Law.

We now proceed to notice,

II. The importance of performing them—

But how shall this be painted in any adequate terms? In it is bound up,

1. Our comfort in life—

[Many foolishly imagine, that a life devoted unto God must be one continued scene of melancholy. But is not the very reverse declared in Scripture? “The work of righteousness is peace,” says the prophet;, and “the effect of righteousness is quietness and assurance for ever.” Yes, “Godliness has the promise of the life that now is, as well as of that which is to come: and we will venture to appeal to the consciences of all, whether even the greatest despisers of religion do not think that truly pious people are happier than they? In the very nature of things it must be, that they who are delivered from the tyranny of their lusts are happier than those who are yet bond-slaves of sin and Satan: their minds must be more tranquil, and their consciences more serene. But if we take into the account, that God “will manifest himself to his faithful servants as he does not unto the world,” and “shed abroad his love in their hearts,” and “fill them with a peace that passeth understanding, and joy that is unspeakable,” we can have no doubt but that religion’s ways are ways of pleasantness,” and that “in keeping God’s commandments there is great reward.” In proof of this, we need only see with what delight David contemplated the paying of his vows to God: and the more we resemble him in the ardour of his piety, the more shall we resemble him also in the sublimity of his joys.]

2. Our hope in death—

[What must be the prospects of an ungodly man in his dying hour? When he looks back upon all his duties neglected, all his vows broken, and his eternal interests sacrificed to the things of time and sense, what must he think of the state to which he is hastening? He may try to comfort himself with his own vain delusions; but he will feel a secret consciousness that he is building on the sand. Hence it is, that those who will not give themselves up to God, are so averse to hear of death and judgment: they know that, if the Scriptures be true, and God be such a God as he is there represented, they have nothing to expect but wrath and fiery indignation. It is the godly only who can feel composed and happy in the near approach of death: they, when the time of their departure is at hand, can look forward with joy to “that crown of glory which the Lord, the righteous Judge, shall give them.” “Mark the perfect man, and behold the upright; for the end of that man is peace.”]

3. Our welfare in eternity—

[“God will surely put a difference between those who served him here, and those who served him not.” Hear what Solomon says to us in the text: “When thou vowest a vow unto God, defer not to pay it: for God hath no pleasure in fools,” No indeed; God can have no pleasure in those who never delighted themselves in him. How is it possible that he should receive to his bosom those who spent their whole lives in rebellion against him? He shews his abhorrence of them by the very name whereby he designates them in the words before us: he calls them “fools,” and will leave them to reap the bitter fruits of their folly. We may see how indignant God was against Zedekiah for violating a covenant whereby he had engaged to hold the kingdom of Judah as tributary to the king of Babylon. What indignation then must he feel against those who have violated all their engagements with him! If the neglect of vows made by compulsion to an oppressive enemy be so criminal, what must be the neglect of vows voluntarily made to the Most High God! But we need not collect this in a way of inference; for God himself has expressly told us, that we must pay our vows to him; that we must do it without delay; that if we defer to pay them, it will be imputed to us as a most heinous sin; and that he will surely require it at our hands. And in the text itself he tells us, that however criminal it must be to feel such alienation of heart from God as not to vow any vow to him, “it were better for us never to vow at all than to vow and not pay.”]

ADDRESS—

1. The young who have been just confirmed—

[Remember, I beseech you, that “the vows of God are upon you.” And now hear what Almighty God says unto you: “If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond, he shall not break his word: he shall do according to all that proceodeth out of his mouth.” Now you, my Beloved, have “bound your souls with a bond;” you have “sworn unto the Lord, and cannot go back;” remember then that you “must not break your words;” you must, you “shall do according to all that has proceeded out of your mouths.” O bear in mind the particular vows which you have made, and set yourselves diligently to the performance of them. See how determined David was, under your circum-stances; and make him the model of your conduct. And begin now without delay to prepare for attending on the Lord’s Supper. Your Confirmation is but a step to something beyond, even to a dedication of yourselves to God at the table of the Lord. I mean not that you are to be hasty in taking this further step; because you ought doubtless to be well instructed in the nature of that ordinance before you partake of it; and to be fully determined through grace to live, not unto yourselves, but unto Him who died for you. But that you should keep this in view, and with all convenient speed renew at the Lord’s table the vows which you have now made, the holy Psalmist informs you: and his resolutions on the subject I earnestly recommend for your adoption.]

2. The elder part of this audience—

[To you the younger will look for instruction and encouragement in the ways of God. But many who desire to have their children confirmed, would actually oppose them if they should begin to execute their vows. If a young person should begin to renounce the world, to mortify the flesh, and to live by faith on the Son of God, the generality of persons would rather be alarmed than comforted, and would exert their influence to divert his thoughts from such ways. But beware how any of you put a stumbling-block in the way of your children, either by your influence or example. Beware how, after having instigated them to vow unto the Lord, you tempt them to forget and violate their vows. Rather take occasion from the confirmation of your children to look back upon your own conduct, and to see how you have kept your own vows. Do not imagine that a lapse of years can make any difference in your obligations to serve the Lord, or that, because you have forgotten your vows, God has forgot them too: they are all written in the book of his remembrance; and every word which we have addressed to the young people in reference to this matter, is applicable to you; yea, to you it applies with double force, because your more advanced age qualifies you so much better to see and follow the path of duty. I call upon you then to watch over your children, and to promote, by every possible means, their progress in the divine life. Encourage them to read the Scriptures diligently, to give themselves much to meditation and prayer, and to commence in earnest that race, which must be run by all who would obtain the prize.]

DCCCXXXIII

THE HOUSE OF MOURNING TO BE PREFERRED

Eccl. 7:4.

The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.

IN order to learn what loss we have sustained in our intellectual powers through the introduction of sin into the world, it is not necessary for us to investigate the mysteries of our holy religion, which exceed the comprehension of any finite intelligence: we need only look to the ethics that are revealed to us in God’s blessed word; and we shall see, even in them, that darkness has veiled the human mind, and there is an utter contrariety between the sentiments of fallen man and the plainest declarations of Almighty God. Take, for instance, the declarations which precede my text: “The day of death is better than the day of one’s birth. It is better to go to the house of mourning, than to go to the house of feasting:” and “sorrow is better than laughter.” Will any one say that these apophthegms are agreeable to the general apprehension of mankind? Is there not, on the contrary, something in them extremely paradoxical, and, at first sight, almost absurd? Yet are these sentiments unquestionably true, as are those also which my text records: “The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.”

It shall be my endeavour,

I. To confirm these different positions—

It is not Solomon’s intention to say, that a wise man can never go to the house of mirth, any more than that a fool may not sometimes go to the house of mourning. The question is not, To which of the places these different characters may occasionally go; but, To which of them their “hearts” are inclined. Let us then inquire,

1. Where is the heart of the wise!

[We hesitate not to say, that a man who is taught of God, and made wise unto salvation, has “his heart in the house of mourning;” and that for the following reasons:

First, because he there learns the most invaluable lessons. There he sees what is the lot of fallen man; “He is born to trouble, as the sparks fly upward.” He sees, also, what may speedily become his own lot; for “he knows not what a day or an hour may bring forth.” He sees how vain and empty are all earthly things; in that not all the wealth or honour that ever was possessed by man can either avert calamity, or assuage the pain arising from it. Above all, he sees the excellence of true religion, which can apply a balm to every wound, and turn tribulation itself into an occasion for joy.

Next, his heart is in the house of mourning, because there he has scope for the exercise of the finest feelings of his soul. There is compassion excited towards his suffering fellow-creature, and sympathy with him in his afflictions. True, these feelings are in some respects painful: but there is in them something so exquisite and refined, that they afford, if I may so speak, the sublimest pleasure of which the human mind is capable; and assimilate us, in a very eminent degree, to our God and Saviour, who “is touched with the feeling of our infirmities,” and “in all our afflictions is himself afflictedc.” Nor can the sufferings of a fellow-creature be seen without exciting in our bosoms thanksgivings to God, who has been pleased to withhold his chastening rod from us, and to make us his honoured instruments of imparting comfort to our afflicted brethren. This also, though not attended with any ebullition of joy, is a very sublime and delightful feeling; not unlike to that of Joseph, when his bowels yearned upon his brother Benjamin, and a prospect was opened to him of making his own advancement an occasion of benefit to his whole family: “He made haste, and sought where to weep; and entered into his chamber, and wept there.”

A still further reason why his heart is in the house of mourning is, that there he meets, and enjoys, and honours God. God has said, that “he meeteth those who rejoice in working righteousness.” And, truly, he fulfils this word in a more especial manner to those who abound in works of mercy, because he considers himself as the object of that love, wherever it be exercised, and in whatsover it be employed. I will appeal those who have frequented the house of mourning, whether they have not often found God more present with them there, than even in their own chamber. In truth, God is honoured there with more than common tributes of acknowledgment. There is he referred to as the All-wise Disposer of all events, and as the gracious Father that corrects only in love and for his people’s good. There, too, is he set forth in all his glorious perfections, and especially in all the wonders of redeeming love: and there is he invariably set forth as the author of the very good which is at that hour dispensed to the trouble soul; so that the creature, his instrument, is overlooked, and he alone is glorified.

Say then, brethren, whether here be not ample reason for the preference shewn to “the house of mourning:” and whether he be not not truly wise, whose heart has dictacted such a choice as this?

In contrast with this, we ask,]

2. Where is the heart of the fool?

[It is “in the house of mirth.” And why? One reason is that there he is enabled to forget himself. Men do not like to reflect upon their own state before God: and they account any thing desirable, which can dispel unwelcome thoughts, and furnish a pleasing occupation for their minds. Hence it is that all places of amusement are so thronged: and even the house of God is made to administer to our satisfaction; the irksomeness of prayer being rendered tolerable by the fascinations of music, and the charms of eloquence. Hence, too, every one who can devise a new expedient for preventing time from hanging heavy on our hands, will be sure to gain our patronage, and be welcomed and rewarded as a public benefactor.

Another reason is, that the fool there finds what is most gratifying to his corrupt taste. One has an appetite for conviviality and licentiousness: another affects the more decent gratifications of music, and dancing, and such like: another, more elevated in the scale of being, desires rather the intellectual and refined pleasures of science and philosophy. But each is an epicure in his way: and, though their pursuits be different, each in his own line is as insatiable as the other. He is never weary of his favourite pursuit. He desires to be amused; and makes the gratification of his own particular taste the end of all his studies and pursuits. In a word, he lives only to have his own taste gratified, and to administer to the gratification of those who are like-minded with himself: and wherever he can attain these ends, there his heart is, and there his most select abode,

But there is yet another reason for his preference: and that is, that “in the house of mirth” he finds himself countenanced in his neglect of God. Every man has a secret consciousness that he ought to seek after God in the first place, and to postpone to that every other duty and enjoyment. But when he sees others as remiss in this duty as himself, he comforts himself with the thought, that he is no worse than others: and with the hope, that God will never mark with his displeasure what is so generally regarded as innocent and inoffensive. At all events, he finds nothing to reproach him there. “In a house of mourning” he would see many things repugnant to his habits: for even a fool there puts on, for the time, the semblance of wisdom: and assents to the truth, that the care of the soul is the one thing needful. But “in the house of mirth.” all that he either hears or sees bids him to be of good courage, and not to question for a moment the approbation of his Judge.]

I think that the positions in my text are now made sufficiently clear; so that we may with propriety proceed,

II. To point out their bearing on the Christian’s life and conversation—

These principles may doubtless he pressed too far: and they are then carried to excess, when they are regarded as prohibiting all friendly intercourse with the ungodly world: for our blessed Saviour himself honoured with his company a wedding feast, and a feast, too, that was provided for him by an ignorant and unhumbled Pharisee. But, taking these different positions with such a latitude as both reason and Scripture will fairly admit, the least that we should learn from them is,

1. To be on our guard against acquiescing too easily in popular opinions—

[From the positions which we have just considered, the carnal mind revolts. Yet, not only are these positions confirmed by our blessed Lord, but they are expressed by him in for stronger terms than by Solomon himself. “Blessed are ye poor: blessed are ye that hunger now: blessed are ye that weep now: blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of Man’s sake, But woe unto you that are rich: woe unto you that are full: woe unto you that laugh now: woe unto you when all men shall speak well of you.” It is obvious that light and darkness are scarcely more opposite than these declarations are to the sentiments and habits of the world at large. But are we therefore to question the truth of them, or to refuse submission to them? No: we are to regard the Scriptures as the only authorized standard of opinion; and to them must our sentiments be conformed. Even if the whole world combine to reprobate what the Scriptures enjoin, we must not be deterred from following what God prescribes; but must boldly say, “Let God be true, but every man a liar.”]

2. To take eternity into our estimate of present things—

[In the passage just cited from the Sermon on the Mount, we see that every declaration of our blessed Lord is founded on the aspect which our present state has upon the eternal world. And I would ask, What would the Rich Man and Lazarus now think of the condition in which they were severally placed when in this lower world? Would carnal mirth be commended by the one, or temporal distress be deprecated by the other, in such terms us the spectators of their widely different condition were once wont to use respecting them? Methinks the enjoyments and sufferings of time would be deemed by them scarcely worthy of a thought; and eternity would swallow up every other consideration. And so it will be with us, ere long. Indeed, even at this present moment, every man’s conscience bears witness to this truth, however in the habits of his life he may contradict it. I cannot therefore but entreat all to consider what will be their views of present things, when they shall have left this transient scene; and to regulate their judgment now by what they believe to be the uniform tenour of God’s word, and the full conviction of every creature, whether in heaven or in hell.]

3. To examine well the tendencies and inclinations of our hearts—

[In the prospect of death and judgment, men may be led to adopt sentiments which they do not cordially approve, and to follow a conduct in which they have no delight. I ask not. then, what you either say or do under such circumstances. I ask not whether you put a force upon your inclinations, abstaining from indulgences in which you would be glad to revel, and performing services from which you would gladly be excused: I ask, What are the pursuits which your heart affects? What is your real and predominant taste? and what is the employment in which you chiefly delight? I need not say what would be the taste of an angel, if he were sent to sojourn here: nor need I tell you what was the taste of our blessed Saviour and his holy Apostles: of these things no one of you can entertain a doubt. This, then, I say, Seek now to be, what ere long you will wish you had been: seek to be in heart, what you are bound to be in act. It is by the inward dispositions of your souls that you will be judged in the last day. What if, like Doeg. you were “detained before the Lord.” if yet you had no pleasure in the service of your God? Would your worship be pleasing and acceptable to God? No: “your heart must be right with him.” if you would either please him here, or be accepted of him hereafter. To every one of you, therefore, I say, Inquire not where your bodies are but where your hearts: “for as a man thinketh in his heart, so is he,”]

4. To conform ourselves to the suggestions offered in our text—

[Let not any one think them too strong, or that the conduct which they recommend is too self-denying. I have already shewn, that the same things are spoken by Christ himself; and I must further observe, that the whole tenour of God’s blessed word suggests and enjoins the same. “Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him: for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world.” What is there “in the house of mirth” which is not here proscribed? Again: “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom of by which the world is crucified unto me, and I unto the worldl.” Think at how low a rate the world esteems an object that is crucified, and a man. in the very article of death upon a cross, affects all that the world could give him. Surely, if these and other passages of the same tendency be duly weighed, there will be no difficulty in apprehending the true import of my text, nor any doubt upon our minds, which of the two objects before us should be preferred. Let this preference, then, be seen in the whole of of our life and conversation. I say not, that we should never go to “the house of mirth?” but only that, our heart should not be there; and that, if called there by any peculiar occurrence, we should go, not as those that would be at home there, hut as physicians to a hospital, where they desire to do all the good they can, but are glad to come away again, and to breathe a purer atmosphere.

Well do I know that it is not in the power of all to visit the abodes of misery, and to spend their time in administering to the necessities of the poor. But, where these offices can be performed consistently with the duties of our own peculiar sphere, they are most pleasing in the sight of God, and not a little profitable to our own souls — — — But those who cannot embark to any extent in the office of visiting the afflicted, may yet facilitate the execution of it in others by their liberal contributionsn — — — And if, from the peculiarity of our engagements, we are so circumstanced, that we cannot personally frequent “the house of mourning,” let us at least shew that our hearts are there; and that we have no occupation more congenial with our minds, than to “rejoice with them that rejoice, and weep with them that weep.”]

DCCCXXXIV

CONTENTMENT RECOMMENDED

Eccl. 7:10.

Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this.

IN the writings of Solomon we find many maxims, which, if uttered by an uninspired man, would be controverted; but to which, as suggested by inspiration from God, we submit without gainsaying. That which is delivered in the passage before us does not, at first sight, carry its own evidence along with it: but the more it is investigated, the more will it appear to be a dictate of sound wisdom, and worthy of universal acceptation. That we may derive from it the full benefit which it is calculated to impart, let us consider,

I. What is the inquiry which is here discouraged—

It is not every comparison of existing circumstances with the past, that is here reprobated—

[In many situation! we may, with the utmost propriety, institute an inquiry into the reasons of any change which may have taken place. A man, in relation to his own temporal concerns, would be very unwise if he neglected to do so. Suppose, for instance, his business, which was formerly in a very prosperous state, have failed, can we condemn him for inquiring into the occasion of that failure? Should we not think him worthy of severe blame. if he did not labour to find out the cause of this change in his circumstances: in order, if possible, to apply a remedy before it was too late — — — Nor is all inquiry precluded in relation to the concerns of the nation. If there have been a plain and visible decline in the national prosperity, all who are affected by it are entitled, with modesty, to inquire whence that decline has arisen: and to express to those who are in authority their sentiments respecting it; and to point out what they conceive to be the most judicious and effectual means of remedying the existing evils — — — In reference to the concerns of the soul, to neglect such inquiries would be the height of folly and wickedness. Suppose a person to have formerly walked with God, and experienced much of His presence in his soul, and now to have become destitute of all spiritual life and comfort: should not he ask. “Wherefore were the former days better than these?” Yes: to examine into this matter is his bounden duty. The Apostle says. “Let a man examine himself:” and the Lord Jesus counsels the Ephesian Church. “when they had left their first love, to remember from whence they had fallen, and to repent, and do their first works.” So that it is clear, that the prohibition respecting such inquiries is not universal, but must be limited to such occasions as Solomon had more especially in view.]

The comparisons which are here discouraged, are those which are the mere effusions of discontent—

[In every age, discontented men have been forward to make this inquiry; “What is the cause that the former days were better than these?” They make no endeavour to ascertain the correctness of their sentiments: but, taking for granted that they are right, they demand the reason of so strange a phenomenon. Now it is a curious fact, that this is the habit of discontented men in every age. Those who are now advanced in life, can remember, that, in their early days, the very same clamour was made by discontented men as at this hour: and, if we go back to every preceding generation, we shall find the same complaints respecting the deterioration of the times: but we shall never arrive at that time, when the people confessed themselves to be in that exalted state in which our imaginations place them. Certainly, if ever there was a time and a place that might be specified as that happy æra when there was no occasion for complaint, it was the state of the Jews in the days of Solomon: for, in respect of peace and prosperity, there never was a nation to be compared with the Jews at that time. Yet, behold, it was at that time, and under those circumstances, that the reproof was given: “Say not thou, What is the cause that the former times were better than these?” Hence, then, we see what is the inquiry which Solomon discourages: it is that which has no just foundation, and which is the offspring of spleen and discontent.]

These distinctions being duly adverted to, we are prepared to see,

II. Why the making of it is unwise—

I will assign two reasons: it is unwise, because,

1. It is erroneous in its origin—

[It is not true that former times, on a large and extended scale, were better than these. Improvements may have been made in some respects, and matters may have been deteriorated in others; or particular persons and places may be in less favourable circumstances now than formerly: but times have been much alike in all ages. There is in every situation a mixture of good and evil. To every man this is a chequered scene. There are no people loaded with unqualified goods nor are there any oppressed with unmitigated evil. But men know of former times only by report, and by very partial report too: whereas, existing circumstances they know by actual experience: and they are more observant of one evil, than of a hundred blessings.

In relation to our own times and country, the very reverse of what is here assumed is true. Never did the nation stand higher amidst the nations than at this day. Never was civil liberty held more sacred, or better regulated for the good of the community. Never did religion flourish in a greater extent. Never was there such a combination of all ranks and orders of men to diffuse religion and happiness over the face of the earth. Never were the wants and necessities of human nature provided for in such a variety of forms. There is not a trouble to which humanity is exposed, but societies are formed to prevent or to alleviate its pressure. Never were the blessings of education so widely diffused. In a word, such is the increase of all that is good amongst us, and such the efforts making to extend it over the face of the whole earth, that, instead of looking to former times as better than our own, we may rather hail the approach of the millennial period, when the Messiah himself shall reign, and diffuse peace and happiness over the face of the whole earth.]

2. It is pernicious in its tendency—

[What is the tendency of this inquiry, but to hide from our eyes the blessings we enjoy, to magnify in our minds the evils we endure, and to render us dissatisfied even with God himself? It is notorious, that they who are most clamorous about the comparative excellence of former times, pass over all our present mercies as unworthy of notice. Nothing has any attraction for them, but some real or supposed evil. And their aim is, to diffuse the same malignant feeling throughout the whole community. And, though in their own immediate purpose they do not intend to complain of God himself, they do so in effect: for it is his providence that they arraign, and his dispensations that they criminate. “There is not evil in the city, any more than good, but God is the doer of itd:” and it were far more likely to be rectified through personal humiliation before him, than by intemperate and factious clamours against his instruments. In the midst of such complaints there is not a word to call forth gratitude to God, or even submission to his holy will. There is no recollection of our ill deserts, no admiration of God’s tender mercies, no encouragement to praise and thanksgiving. Nothing but murmuring is uttered, nothing but discontent is diffused. Whether, therefore, men consider their own happiness, or the happiness of the community, they will do well to abstain from this invidious inquiry; or, if at any time they feel disposed to make it. to ascertain, in the first instance, that the grounds of their inquiry are just.]

A word of ADVICE shall close the present subject—

1. Instead of complaining of the times, let us all endeavour to make them better—

[Much is in our power, for the improvement of the worst of times. It must be expected, in this distempered world, that troubles of some kind or other will arise; they cannot be wholly averted from individuals, or families, or nations. But. if all ranks of the community would unite, as they might well do, to lighten the burthens of each other, and to contribute, according to their respective abilities, to the happiness of the community, we should have little occasion to complain of present times, and none at all to institute invidious comparisons with former times.]

2. Let us seek that which will render all times and seasons happy—

[Religion is a cure and antidote to every ill, whether of a public or private nature. Amongst those who were endued with piety in the Apostolic age, you find none who were “murmurers and complainers.” Their habit of mind is better expressed by those words of the Apostle, “I have learned, in whatsoever state I am, therewith to be content. I know how to be abased, and I know how to abound: everywhere, and in all things, I am instructed, both to be full and to be hungry, both to abound and to suffer need.” Having tasted of redeeming love, they are become comparatively indifferent to every thing else. Whatever they possess, they account on undeserved mercy: whatever they want, they regard as scarcely worthy of a thought. They know that “all things shall eventually work together for their good.” “They are hid, in the secret of their Saviour’s presence, from the strife of tongues: and whilst the minds of others are agitated with violent and malignant passions, theirs are “kept in perfect peace.” This, then, I would earnestly recommend to you: Let your first concern be about your own souls. Seek for reconciliation with your offended God; and endeavour to walk in the light of his countenance. Then, whatever others may do, you may look forward to better times, when all troubles shall have fled away, and your happiness be unalloyed in the bosom of your God.]

DCCCXXXV

THE EXCELLENCY OF SPIRITUAL WISDOM

Eccl. 7:12.

Window is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.

TO have our minds well regulated in reference to religion, is most desirable. There is, in reality, no discordance between the duties which we owe to God and to man; or between our callings as men, and our callings as Christians. The things which relate to this world demand our attention, as well as those which relate to a future state. If, on the one hand, our worldly pursuits ought not to thrust out religion; so neither, on the other hand, should our pursuit of heavenly things lead us to neglect any part of our worldly occupations. God has said, “Six days shalt thou labour; but the seventh day thou shalt keep holy to the Lord.” This shews, that we then only perform our duty aright, when we comprehend in our daily services a well-regulated devotion to the concerns of time, and to the interests of eternity. The two great objects of general pursuit are, “wisdom, and money.” The one is followed only by a select portion of the community; the other is sought by all; but, whichever of the two any man affects, provided he give to heavenly pursuits the chief place, he does right to prosecute it with zeal and diligence: being “not slothful in business, and yet fervent in spirit, serving the Lord.” This combination of duties is spoken of in our text: for the elucidation of which, I will shew,

I. The excellency of wisdom above riches—

We are here told, that both wisdom and money are good in their place—

[Both the one and the other of these are “a defence,” or, as the word imports. “a shadow.” Now, as a shadow affords to persons a protection from the heat of the solar rays, so do wisdom and money screen him from many of the calamities of life: and afford to him many sources of enjoyment, of which those who are not possessed of them are deprived. Money will enable a person to choose his employment in life, whilst the most menial and painful offices are left for those who are not able to choose for themselves. It provides also many comforts, to which the poor are altogether strangers. In a time of sickness, especially, its use is felt; for, by means of it its possessors often obtain relief, for the want of which their poor neighbours are left to sink. So wisdom also brings with it very extensive benefits, in that it elevates the character, and qualifies a man for stations, to which, from birth, he was not entitled to aspire. It provides, also, good occupation for the mind; so that a man possessed of it is never less alone than when alone. Thus it protects him from that state of degradation to which many, for want of it, are reduced; and from that listlessness which induces persons of an uncultivated mind to betake themselves to some evil employment for the sole purpose of getting rid of time.

True, indeed, neither wisdom nor money can protect us from every evil: disease or accident may assault one person as well as another: nor can they afford entire protection under any circumstances, any more than a shadow can altogether remove the heat of the atmosphere. But, as a shadow, they may screen us from much evil, and alleviate many pains which they cannot entirely ward off.]

But wisdom has an excellency far above money—

[Wisdom is more our own than money, which soon “makes itself wings and flies away.” In many respects, also, has it a tendency to promote our welfare in life, beyond money. Riches rather contract the mind than enlarge it; whereas wisdom expands the mind, and dispels that conceit and insolence which characterize a purse-proud man. Money, too, when not combined with wisdom, leads a man into every species of dissipation and folly, and opens to him temptations to every kind of sensual indulgence. But wisdom provides for his mind such occupations as place him at a distance from temptation, and especially when his facilities for profuse expenditure are on a contracted scale. And thus the man of wisdom moves in a far safer and happier sphere; his pleasures being more refined, and his employments more innocent. I may further observe, that riches render us a prey to designing men; and subject us to many vexations, to which less opulent persons are but little exposed: whereas wisdom holds not forth any such baits to dishonest and designing men; who, if not disposed to join with us in our pursuits, will leave us, without interruption, to prosecute our own. Nor is it the least excellence of wisdom that it induces thoughtful habits, which are favourable to sobriety, to meditation, and to a candid investigation of conflicting interests: whilst money rather tends to dissipate thought, and to fix the mind only on present indulgences. In a word, money, without wisdom, tends to the destruction of life; whereas wisdom, freed from the temptations of wealth, tends rather to the presentation of life, and to the securing of that equanimity which, to a worldly man, is the main source of comfort in the world.]

Whilst we thus acknowledge that both wisdom and money have, though in different degrees, their respective excellencies, we are constrained to maintain,

II. The excellence of spiritual wisdom above them both—

The benefit ascribed to wisdom in the latter clause of my text necessarily leads our thoughts to a different kind of wisdom from that which is mentioned in the former clause. And we find the same distinction made by the Prophet Jeremiah: “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might: let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness in the earth.” Here is a spiritual wisdom spoken of, which infinitely exceeds all that the wisest or richest of unenlightened men can possess. To make this clear, let it be remembered,

1. A man may possess all the wisdom and all the riches of the world, and yet be dead: but the smallest measure of spiritual wisdom “giveth life to them that have it”—

[The manna which God gave by Moses to the Israelites in the wilderness supported life, but could not give it: whereas our Lord and Saviour, whom that manna typified, gives life to all who believe on him. Now spiritual wisdom consists in the knowledge of Christ; as Christ himself has said. “This is life eternal, to know the the only true God, and Jesus Christ whom thou hast sent” And if we be but “babes in Christ,” still “have we passed from death unto life,” and “are become new creatures in Christ Jesuse.”]

2. Wisdom and riches too frequently lead men to self-confidence and creature-dependence; whereas spiritual wisdom invariably humbles the soul, and leads it to seek its all in Christ—

[A life of faith upon the Son of God is the very essence of all spiritual wisdom — — —]

3. By carnal wisdom, and by wealth, men are often betrayed into a contempt of all religion; whereas spiritual wisdom brings with it such a love to religion as gradually transforms the soul into the divine image—

[Yes, in truth, faith, if genuine, will “purify the heart;” and “he that hath a hope in Christ will purify himself, even as he is pureh” — — —]

4. A man possessing wisdom and riches in their utmost extent, may perish; but a man that is wise towards God, is made “wise unto salvation”—

[Hence it was that St. Paul, who in his unconverted state possessed a very abundant measure of these earthly talents, “considered them all but as dross and dung, in comparison of the excellency of the knowledge of Christ.” And hence Moses, also, who had attained all the learnings of the Egyptians, and was next in power to the king upon the throne, regarded it all as unworthy of a thought, not only for the crown of Christ, but in comparison of his cross; “esteeming the reproach of Christ greater riches than all the treasures of Egypt.” Yes, spiritual wisdom “has the promise of the life that now is, and of that which is to comem:” and fully merits that high encomium which the wisest of men has bestowed upon it — — — “Whose findeth it, findeth life, and shall to all eternity obtain favour of the Lordo.”]

Let us then LEARN,

1. To form a correct estimate of all that is before us—

[Earthly things are not to be despised. Religious persons just emerging from darkness unto light, are apt to pour contempt on wealth as if it were good for nothing, and greatly also to undervalue even intellectual attainments. But we should give to every thing its due. Even to money are we indebted for numberless comforts, and to wisdom for much more; because to money enables us to procure. Doubtless, in comparison of spiritual attainments, those which have respect only to the things of time and sense are of but little value. We may say of the moon and stars, that they are of small utility to us in comparison of the sun: but this does not render them of no value in themselves. The heavenly bodies possess great beauty and utility, notwithstanding they are eclipsed by the sun: and the true war to judge of their value to us is, to consider how painful the loss of them would be. So, whilst to heavenly things we ascribe, as we ought to do, a paramount importance, let us remember, that, for the purposes of this life at least, those things which are mainly regarded by the unregenerate, are, in their place, deserving also the attention of th godly. We may say of them, as our blessed Lord does of some other things of subordinate importance, “These things ought ye to do, and not to leave the other undone.”]

2. To seek every thing according to its real importance—

[When it is said, “Labour not for the meat that perisheth, but for that which endureth unto everlasting life, we are not to take the expressions absolutely, but only comparatively; exactly as when it is said, “I will have mercy, and not sacrifice.” I say, then, to those who are engaged in worldly business, Follow it diligently: and to those who are prosecuting any department of science, Strive to excel in it: “Whatever your hand findeth to do, do it with all your might.” The point on which I would entertain a jealousy is, “the placing of your affections on any thing here below; for they are to be reserved exclusively for things above,” But I am aware that there is great reason for caution on this head. I well know how easy it is to enter with zeal into earthly pursuits; and how difficult to maintain the same ardour in the prosecution of heavenly things. Let me then remind you, that, whatever importance you may assign to the things of time and sense, they have no real importance, by reason of the superior importance of the things which are spiritual and eternal. These must occupy the whole soul, and engage all its powers. We must “run as in a race;” and “strive as for the mastery;” and “fight” as for our very lives: and we may rest assured, that the crown of victory that shall be awarded to us, will recompense all the labours we have endured, in the prosecution of our duty, and in the service of our God.]

DCCCXXXVI

AGAINST AN OVER-RIGHTEOUS SPIRIT

Eccles. 7:16.

Be not righteous overmuch.

THIS is the sheet-anchor of ungodly men. They hate to see a zeal for God. and therefore endeavour to repress it. From the dlays of Cain to this hour, they who have been born after the flesh, have persecuted those who have been born after the Spirit. And when they find that neither contempt nor threat-enings will avail any tiling, they will venture, as Satan before them didb, to draw their weapons from the very armoury of God.

It must be confessed, that the sense of this passage is not obvious at first sight; and it has been variously interpreted by commentators. Some have thought it to be the speech of an infidel recommending Solomon. in reply to his observation in the preceding verse, to avoid an excess either in religion or in vice. But it is evidently a serious admonition given by Solomon himself. In ver. 15. he mentions two things which had appeared strange to him, namely, Many righteous people suffering even unto death for righteousness sake; and, many wicked people, whose lives were justly forfeited, eluding, either through force or fraud, the punishment they deserved. From hence he takes occasion to caution both the righteous and the wicked; the righteous, ver. 16, not to bring trouble on themselves by an injudicious way of manifesting their religion, or to “suffer as evil-doers;” and the wicked, ver. 17, not to presume upon always escaping with impunity; for that justice will sooner or later surely overtake them. He then recommends to both of them to pay strict attention to the advice given them, and to cultivate the true fear of God, ver. 18, as the best preservative against wickedness on the one hand, and indiscretion on the other.

This being the sense of the whole passage, we proceed to the consideration of the text; in illustrating which we shall,

I. Explain the caution—

The misconstruction put upon the text renders it necessary to explain,

1. To what the caution does not extend—

[Solomon certainly never intended to caution us against loving God too much; seeing that we are commanded to “love him with all our heart, and mind, and soul, and strength:” nor against serving the Lord Jesus Christ too much; since he “died for us, that we might live to him;” and we should be “willing to be bound or even to die for his sakee:” nor against too much purity of heart; for we are required to purify ourselves from all filthiness both of flesh and spirit, yea, to purify ourselves even as he is pure — — — Nor could he mean to caution us against too much deadness to the world; for, provided we conscientiously fulfil the duties of our station, we cannot be too much “crucified to the world;” we should no more be of the world than Christ himself wasi. Nor, lastly, did he intend to warn us against too much compassion for souls; for, provided our mode of manifesting that compassion be discreet, it would be well if our “head were waters, and our eyes a fountain of tears, to weep for the ungodly day and night.” These indeed are things in which the world does not wish to see us much occupied: they would rather that we should put our light under a bushel. But no inspired writer would ever caution us against excess in such things as these. St. Paul makes the proper distinction between the regard which we should shew to carnal and to spiritual objects: “Be not drunk with wine, wherein is excess; but be filled with the Spirit;” because therein is no possibility of excess.]

2. To what the caution does extend—

[An intemperate seal appears to be the principal thing against which the text is levelled. Too high a conceit of our own wisdom, a hasty persuasion that we are right, and an indiscreet method of fulfilling what we suppose to be our duty, may be found in persons who really mean well. Two apostles, from zeal for their Master, would have called fire from heaven to consume a village that had refused him admission: and n third defended his Master with a sword, to the endangering of his own life, and to the dishonour of the cause he had espousedn. Thus do many at this day contend for the truth in private in an unbecoming spirit, and go forth to propagate it in public to the neglect of their proper duty, and the injury of the Christian cause. A blind superstition may also be fitly comprehended in the caution. This obtained in a very great degree among the judaizing Christians: and still prevails over a great part of the Christian world: would to God we could except even Protestants themselves from the charge!. How often do we see a most rigorous regard paid to rites that are of human invention, whilst the true spirit and temper of Christianity is sadly neglected! Alas! what fiery and fatal contentions have arisen from this source! There is a needless scrupulosity also which ought to be avoided. What schisms has this occasioned in the Church. when, on account of one or two things, in which they could not agree, men have rent the seamless robe of Christ into a thousand pieces! What injury have men done to their bodies by penances of man’s device! What trouble and perplexity have they also brought upon their souls by rash vows, and foolish impositions! Such was the spirit against which St. Paul guarded the Christians at Colosse. And Solomon’s caution against the same will be useful in every age and place. A self-justifying dependence on our own works is nearly allied to the foregoing evils, and is thought by some to be the more immediate object of Solomon’s censure. But if we allow it not the first place, we may very properly mention it as another mistaken method of displaying our righteousness. Every person is prone to it: and the most upright persons need to be cautioned against it, because there is not any thing more destructive in its issue. It deprives us of all the benefit of whatever good we do; yea, it makes even the death of Christ of no effect: we can never therefore be too strongly guarded against it. We may have much zeal of this kind: but it is a zeal without knowledge. Nor is there any salvation for us, unless, like the holy Apostle, we renounce it utterlyr.]

Having explained at large the import of this caution, we shall,

II. Subjoin some advice—

We fear that, however great occasion there may be to caution sincere people against erroneous methods of exercising their religion, there is far more occasion to exhort the world in general to pay some attention to their duty. Our first advice therefore is,

1. Be truly righteous—

[They who are most ready to quote the text, are, for the most part, those who are adverse to the exercise of all religion. And when they exclaim, ‘Be not righteous over-much,’ their meaning is, ‘Be not righteous at all,’ They would be far better pleased to see all walking in the broad road, than to be put to shame by those who are walking in the narrow path. But let no scoffs keep you from the performance of your duty. If the world set themselves against religion, let not that deter any upright soul. Our Lord has taught us to expect that our “greatest foes would be those of our own household.” Let us not be discouraged if we find it so. Let our inquiry be, What is duty? and, having found that, let nothing turn us aside. Let us not be satisfied with the degree of righteousness which the world approves. Let us examine the Scripture to see what God requires. Let us see how the saints of old served God; and let us labour in every thing to “do his will on earth, even as it is done in heaven.” This is a conduct which will tend, not to our destruction, but salvation. To act otherwise will issue in our ruin; since “Whosoever doth not righteousness is not of God.” But to walk after this rule is to ensure present and everlasting peace.]

2. Be wisely righteous—

[“It is good to be zealously affected always in a good thing;” and to “maintain a conscience void of offence towards both God and man.” But we are far from recommending a wild inconsiderate regard for religion. We ought to exercise a sound judgment in all things. “I Wisdom,” says Solomon, “dwell with Prudence.” There is certainly much room for discretion in the performance of our duty even towards God himself. We may so reprove a fault as to harden those whom we endeavour to reclaim, and, by casting pearls before swine, may cause them to turn again and rend us. We may exercise our Christian liberty so as to cast a stumbling-block before others, and destroy the souls whose salvation we ought to seek to the uttermostx. Many things may be “lawful which are not expedient.” We should therefore consult times, persons, places, things; and “walk in wisdom toward them that are without.” Our determination should be, “I will behave myself wisely in a perfect wayz,” And our prayer should be, “O give me understanding in the way of godliness. In every part of our conduct we should be circumspect, that being “blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse generation, we may shine among them as lights in the world.” Thus should we unite “the wisdom of the serpent with the harmlessness of the dove.” And in so doing we shall both adorn our holy profession, and “put to silence the ignorance of foolish men.”]

3. Be righteous enough—

[There is more danger of defect than of excess in this pursuit. Indeed whereinsoever you are truly righteous it is not possible to be righteous overmuch. We are to “walk as Christ himself walked,” and to “be perfect even as our Father which is in heaven is perfect. Have you attained much? be thankful for it: but go forward. If you were as holy as St. Paul himself, you must “not think you have already attained, or are already perfect, but, like him, you must forget the things that are behind, and reach forward unto that which is before, and press toward the mark, for the prize of the high calling of God in Christ Jesus.” The higher you are in grace, the richer will you be in glory. Begin then, all of you, to “run the race that is set before you.” The prize is worth all your care. Lose it not for want of due exertion. But “laying aside every weight, and the sin that doth most easily beset you, run with patience your appointed course, looking unto Jesus the author and finisher of your faith;” and let your constant motto be, “This one thing I do ” Endeavour, every step you take, to walk in the fear of God. This is the advice of Solomon himself; nor can there be any better preservative against extremes than this. By this you will be kept from the undue bias of fleshly wisdom, and from consulting with flesh and blood: by this you will be enabled to maintain your conversation in the world with “simplicity and godly sincerity.” Cultivate this, and the path of duty will be clear: cultivate this, and you will never lose the promised reward.]

DCCCXXXVII

MAN’S ORIGINAL AND PRESENT STATE

Eccl. 7:29.

Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.

THE whole scope of this book is, to shew the vanity of the world, and all things in it. As in the earth itself there is a visible proof that some great convulsion has taken place; so, in every thing that is passing upon the earth, there is the clearest evidence imaginable that some great moral change has been effected: for it cannot possibly be, that the world, which still bears such innumerable traces of wisdom and goodness in its first creation, should have proceeded from its Maker’s hands in such a state as it now appears. In fact, the whole world is out of course. The very elements are, on many occasions, hostile to man; and man, in ten thousand instances, is an enemy to himself, to his species, and to his God. And “what is thus crooked, who can make straight?” Who can ward off the effects of all this disorder from his own person or estate? A monarch is the victim of it, no less than the meanest of his subjects; and the saint, no less than the contemner of all true religion. To what, then, or to whom, shall we ascribe this state of things? The wisest philosophers of Greece and Rome were unable to account for it. But the Holy Scriptures inform us, that the whole creation, as originally formed, was perfect; but sin, entering into the world, effected both a natural and a moral change upon it: so that the man who looks into the Holy Scriptures can solve every difficulty at once, by saying, “Lo, this have I found, that God made man upright; but they have sought out many inventions,” and thereby reduced the world, and every thing in it, to the state of disorganization in which it now appears.

In illustration of my text, I shall be led to notice both the primitive and the present state of man, and to shew,

I. His uprightness, as formed by God—

We are expressly told, that “God created man after his own image.” When, therefore, man came from his Creator’s hands, he was perfect.

1. In his intellectual faculties—

[His mind was light: and in him was no darkness at all, in reference to any thing which he was concerned to know. He had a clear knowledge of God, and of his perfections, so far as those perfections were stamped upon the visible creation. The wisdom, the goodness, the power of God, were all apprehended by him, and duly appreciated. He was acquainted also with his own nature, and his obligations to God: seeing the full extent of his duty towards him, as well as all the motives and inducements which he had for the performance of it. Moreover, he saw all these things intuitively, and not by long consideration or rational deduction. They were all stamped upon his very soul, and constantly before his eyes: and he had the same consciousness of them as he had of his own existence.]

2. In his moral dispositions—

[The Law of God was written upon his heart, that he might know it: and, at the same time, the love of it also was engraven there, so that he had not the slightest inclination to violate it in any one particular. It was no difficulty to him to love God with all his heart and mind and soul and strength: it was the very element in which he breathed: the bent of his soul was wholly towards it. Flame did not more naturally ascend in the atmosphere than did his soul, with all its powers, ascend to God. Dear as Eve was to him, she did not rival God in his affections. Every thing was subordinated to his Maker; nor was even a thought entertained in his mind, which had not a direct and immediate tendency to honour him. In a word, he was to God as the impression to the seal: nor was there found one lineament upon his heart which had not been stamped there by God himself.]

Had man continued thus, the whole creation would have retained its original constitution. But man fell; and brought a curse upon the whole world: every thing more or less participating in,

II. His obliquity, as deformed by sin—

Man, through the instigation of Satan, desired to be wise as God himself. Not contented with knowing “good,” he would know “evil” also; little thinking how impossible it was for light and darkness to exist together. Since that first device, whereby he fell, he has “sought out many inventions;” whereby to remedy, if possible, the first evil which he brought upon himself. Thus his descendants seek,

1. How to rid themselves of all restraint from God—

[They conceive of God, as resident in heaven; and as so remote from this vain world, as scarcely to take any notice of it, or concern himself about it. Besides, from a pretended regard for his glorious Majesty, they conceive it far beneath him to notice the affairs of men: so that the language of their hearts is, “The Lord shall not see, neither will the Almighty regard it.” But, as they cannot be certain but that he does inspect their ways, they endeavour to get at as great a distance from him as possible. If at any time, by means of the preached word, or by any remarkable providence, he is brought nigh to them, they endeavour to shut their eyes, and to flee to any thing which may assist them in banishing him from their thoughts. To himself they say in effect, “Depart from us; for we desire not the knowledge of thy ways:” and to his servants they say, “Make the Holy One of Israel to cease from before usg.” It was thus that our first parents acted, when they strove to “hide themselves from God in the midst of the garden:” and thus do sinners of the present day act, fleeing to business and pleasure and company, and any thing that may serve to drive the remembrance of him from their minds. And he who could contrive any fresh amusement or employ that should have this effect upon their minds, would be accounted one of the greatest benefactors of the human race. That which is, in fact, their heaviest curse, is sought by them as the richest blessing; namely, “to be without God in the world,” and “not to have him in all their thoughtsi.”]

2. How to make to themselves gods more suited to their taste—

[Men feel that they must, of necessity, depend on something without them for their happiness, since they have no perennial source of it within themselves. But Jehovah is not one in whom they can find delight: hence, as the Israelites made a golden calf, and worshipped it, so these make to themselves objects of supreme regard, to which in heart and mind they cleave, as sources of satisfaction to their souls. Some, like the ignorant heathen, bow down to stocks and stones, “and say, Ye are our gods:” others, with equal, though less palpable, absurdity, set their affections on the pleasures, riches, and honours of this life, making “a god of their belly,” or putting their confidence in goldm, or “seeking the honour of man, rather than that which cometh of God only.” These all, in fact, “forsake the fountain of living waters, and hew out to themselves cisterns, broken cisterns, that can hold no watero,” All, indeed, have not the same pursuit: but all have some “idol in their hearts,” which is to them a god: and all “will walk in the name of that godq,” looking to it for happiness, and confiding in it for support. This is an “invention,” not peculiar to any age or place: it is “sought out,” and carried into effect, by every child of man; there not being a natural man upon the face of the whole earth who does not, in one shape or other, “worship and serve the creature more than the Creator; who is blessed for evermore.”]

3. How to hide from themselves their own deformity—

[One would suppose that the impiety of this conduct should appear at once to every man who is capable of the least reflection. But men contrive, by various arts, to hide it from themselves. They, in the first place, determinately “call evil good, and good evil: they put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter.” Then, not being able to conceal from themselves that they have committed some iniquity, they compare themselves, not with the word of God or with the saints of old, but with persons all around them: of these, however, they will select for the purpose those only whom they think not better than themselves: and thus will they satisfy themselves that they are as good as others. If there be some particular evils, of which their consciences accuse them, they will endeavour to find out some good deeds to put into the opposite scale, and to neutralize the effect of them upon their minds: or, if they cannot easily do this, they will satisfy themselves, that, though their actions have been evil, their intentions have been good: they have injured nobody but themselves; they have good hearts: and what they have done amiss, was not so much their own fault, as the fault of human-nature in general, and of the temptations to which they were exposed, and of the persons who were their associates in iniquity. Thus, as our first parents sought “to hide their nakedness by fig-leaves,” so do all men by nature strive, by every device they can think of, to hide from themselves, and from each other, their real state.]

4. How to persuade themselves that all will issue well with them at the last—

[They will not believe that eternal punishment can ever be inflicted on persons for such offences as theirs. God is too merciful to proceed in such a way. And, if he did, what must become of the whole world? All who die, are considered as having gone to their rest; and no one ever once thinks of them as in a state of misery. Why then should not they, when they die, go to their rest? or what reason can they have to apprehend that any misery awaits them? But, supposing that God’s threatenings were true, they intend to repent at some convenient season; and have no doubt but that a gracious God will avert his displeasure from them, in answer to their prayer It is possible, indeed, that they may be called away suddenly (as many are), and not have time to realize their good intentions: but then the suddenness of their removal will plead their excuse, and their purposes be accepted as though they had been performed.

Thus, by means of these inventions which men have sought out, they are kept in a constant state of delusion; wearying themselves in the pursuit of vanities which elude their grasp, and filling with vexation both themselves and all around them.]

We may SEE from hence,

1. What is the true intent of the Gospel—

[The Gospel is to remedy all this evil, and to restore man to the state of holiness and happiness from which he is fallen. It is to rectify our views of God, and make us see what a great and holy and gracious God he is. It is to make him known to us in the person of his Son, and to fill our souls with admiring and adoring thoughts of his love. It is to bring us also to the knowledge of ourselves, as lost and utterly undone; and to engage our whole souls in the service of our God, as his rightful property, his purchased possession.

Beloved Brethren, this is an invention of God; sought out by him; planned in his eternal counsels; and carried into effect on Mount Calvary: and, if duly received, it will be effectual to dissipate at once all our “inventions.” It will not indeed remove all the evils that abound in the world: there will yet remain much that is “crooked, and that cannot be made straight;” but it will sanctify those evils, and overrule them for our greater good: its operations, however, will be gradual, especially as far as relates to the restoration of the divine image on our souls. We shall be “renewed in knowledge, after the image of Him that created us:” we shall also be “created, after God’s image, in righteousness and true holinessx:” but then, in both respects, our light will be progressive, advancing like that of the sun, from its earliest dawn to its meridian height. This is the change which the Gospel has wrought on millions of the human race: and that Gospel shall yet be found, by every true Believer, “the power of God to the salvation of his soul.”]

2. How we may know whether it has produced its due effect upon us—

[You have heard what it was intended to do; namely, to remove all the obliquity of our fallen nature, and to restore the uprightness in which we were at first created. These are therefore the points for you to inquire into, in order to form a just estimate of your state. Can you say, “I have found this?” And can you further say, that the delusions, by which the devil has formerly led you captive, are now dissipated and dispelled? Can you declare yet further, that the intellectual and moral qualities, which man originally possessed, are forming progressively within your souls? Here are marks which may easily be discerned; and which will with great accuracy determine, not only the truth, but also the measure, of the change that has taken place within you. Alas! alas! on far the greater part of us, it is to be feared, no such change as this has ever taken place at all. The greater part of us still live far from God; still have our affections fixed on things below; still are unhumbled before God; and buoying ourselves up with the vain hopes of future happiness, though there is no one lineament of the divine image formed upon our souls. If this be the case with you, my Brethren, deceive yourselves no longer; but “to-day, while it is called to-day, cease to harden your hearts;” and begin to seek the mercy which God has offered you in the Son of his love — — — If however, after careful self-examination, you have an evidence of a work of grace upon your souls, then press forward for the attainment of more grace, and for a more perfect restoration to the divine image. If you do this in earnest, then even this present world will be less a scene of confusion to you than it was in your unconverted state; and, in the world to come, the glories of Paradise shall be for ever yours. You shall be admitted into the sweetest intercourse with your God; and “be fully like him, because you shall see him as he is.”]

DCCCXXXVIII

MAN’S ABUSE OF GOD’S PATIENCE

Eccl. 8:11.

Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

SIN is in itself an evil of a crimson dye; nevertheless its malignity may be greatly increased by the aggravations with which it is attended. One can scarcely conceive any thing that can enhance its guilt so much, as the committing of it in hopes that God’s mercy will pardon it. Yet this is the very ground on which the world indulge themselves in the commission of it. “Because,” &c.

I. The extent of man’s wickedness—

That sin exists in the world is visible to all; but the degree in which it prevails is very little known. In what way men sin, we may judge from the exceeding depth of colouring which there is in the picture before us. They sin,

1. Habitually—

[All are not equally vicious in their lives, but all forget God, and neglect their own souls. Successive years serve only to confirm this habit. We may all adopt the confession of the church of old.]

2. Deliberately—

[It were well if we never sinned, but through ignorance or inadvertence: but what schemes have we formed for the accomplishment of sinful purposes! How often have we seen the sinfulness of our desires, and yet gratified them! The very bent and inclination of our souls has been towards wickednessc.]

3. Without restraint—

[A regard to our reputation or interests may impose some restraint. A fear of hell may also prevent the gratification of some desires: but few are kept from evil, like Joseph, by the fear of God: that is the only restraint which proves uniformly effectuale.]

4. Without remorse—

[We must at times have felt some convictions of conscience, but we, for the most port, stifle them by company, amusements, &c. Many attain to dreadful hardness of heart and impenitence. The prophet’s description may well be applied to each of usg.]

Thus are “men’s hearts fully set in them to do evil”—

[They walk after the imagination of their own hearts: neither mercies nor judgments can prevail with them to do otherwise.]

If their sins were followed by a visible and immediate punishment, men would not dare to live in this manner; but God defers the execution of his judgments.

II. The occasion of it—

God is not an unconcerned spectator of sin. He has appointed a day for the revelation of his righteous judgment. At present he forbears to inflict vengeance. This very forbearance emboldens men to sin—“because,” “therefore.” From the delay of punishment men think,

1. That there is but little “evil” in sin—

[God indeed calls sin “an evil work:” but his forbearance towards sinners is thought to indicate indifference. This however is a fatal delusion. He has marked the evil of sin in many awful instances: he will soon undeceive this blind infatuated worldi.]

2. That there is no “sentence” gone forth against it—

[Men would gladly persuade themselves that they have no cause to fear. The temptation whereby the serpent beguiled Eve is cherished by them. But the wrath of God is indeed denounced against sin. Every species and degree of sin renders us obnoxious to his displeasurem.]

3. That the sentence (if there be any) will never be “executed”—

[Since God defers punishing, it seems possible that he may decline it altogether. The apparent disproportion between the offence and the punishment seems to countenance this idea. To confirm our hope we are apt to compare God with ourselves. But, however long God delay, he will surely strike at lasto.]

Thus it is that men act in every age—

[David mentions this effect as arising from it in his day. St. Peter foretells the prevalence of this iniquity in the last daysq. Experience proves how universally it obtains at this hour.]

INFER—

1. How great the folly, as well as wickedness, of unregenerate men!

[If there were only a bare possibility of eternal punishment, how mad were it to continue in sin! But God has pledged himself that he will inflict it on the impenitent. Every moment’s continuance in sin increases the condemnations. What extreme folly then is it so to abuse the forbearance of God! May we be ashamed of ourselves, and repent in dust and ashes.]

2. What need have we to be cleansed by the blood and Spirit of Christ!

[What but the blood of Christ can ever expiate the guilt we have contracted? What but the Spirit of Christ can ever deliver us from such habits? That we can never renew our own souls is certain. Let us therefore wash in the fountain opened for usu; and let us apply to God for his almighty aid.]

3. How dreadful must be the state of those who continue impenitent!

[Then is a certain measure of iniquity which sinners are left to fill up: when this is full, nothing can avert the divine vengeancez. Already are the arrows of divine justice pointed at them. Eternity itself will be the duration of the punishmentb. The time is coming when Jerusalem’s state will be ours. Let us then tremble lest we exhaust the divine patienced. Let us diligently improve this day of salvation.]

DCCCXXXIX

THE BLESSEDNESS OF FEARING GOD

Eccl. 8:12.

Surely I know that it shall be well with them which fear God.

NOTHING certain can be determined respecting God’s favour from the outward dispensations of his providence. The wicked seem on the whole to prosper more than others; nevertheless the godly are by far the happier personsc. It is of them only that the assertion in the text can be made. We propose to shew,

I. Who they are that fear God—

This, we may suppose, would be a point easy to be determined: but, through self-love and Satan’s devices, many mistake respecting it. The characters described in the text may be distinguished by the following marks:

1. They stand in awe of God’s judgments—

[Once they disregarded the displeasure of the Almighty: they would not believe that his threatenings would be executed. But now they have learned to tremble at his worde. Awakened by his Spirit, they exclaim with the prophet. The Scriptures uniformly represent them in this lightg.]

2. They embrace the salvation offered them—

[In their natural state they felt no need of a physician: they saw no suitableness in the remedy which the Gospel offered themi. Their pride would not suffer them to submit to its humiliating terms: but now they gladly embrace Christ as their only Saviour. They flee to him, as the murderers did to a city of refuge. This is the description given of them in the inspired volumel.]

3. They endeavour to keep all the commandments-

[If ever they obeyed God at all, they served him only to the extent the world would approve. Where the lax habits of mankind forbad their compliance with the divine command, they were afraid to be singular. But they dare not any longer halt between God and Baal: they have determined, through grace, to follow the Lord fully. The language of their hearts is like that of David. This was the very ground on which God concluded that Abraham feared himn.]

These marks clearly distinguish those who fear God from all others—

[The formal Pharisee has never felt his desert of condemnation. The merely awakened sinner has never truly embraced the Gospel. The hypocritical professor has never mortified his besetting sin. It is the person alone, who fears God, that unites in his experience a dread of God’s wrath, an affiance in Christ, and a love to the commandments.]

Such persons, notwithstanding appearances, are truly blessed.

II. In what respects it shall be well with them—

They are not exempt from the common afflictions of life. They have in addition to them many trials peculiar to themselves; yet it goes well with them,

1. In respect of temporal good—

[They have a peculiar enjoyment of prosperity. The ungodly find an emptiness in all their possessions; but the godly have not such gall mixed with their comfortss. They have also peculiar supports in a season of adversity. The wicked are for the most part miserable in their affliction: if kept from murmuring, it is the summit of their attainments: but the righteous are enabled to glory in tribulationu, and cordially to approve of God’s dispensations towards them.]

2. In respect of spiritual good—

[They possess a peace that passeth all understanding. They are filled with a joy utterly unknown to others. The work of sanctification is gradually carried on within them. As they approach towards death they grow in a meetness for heaven, and are serene and happy in the near prospect of eternitya.]

3. In respect to eternal good—

[Who can set forth their felicity in the eternal world? Who can even conceive the weight of glory preparing for them? How will their faith be lost in sight, and their hope in enjoyment! Then indeed will that truth be seen and felt by them.]

These things are far from being “cunningly devised fables.”

III. What assurance we have that it shall be thus well with them—

No truth whatever is capable of clearer demonstration. The topics from whence it might be proved are innumerable: we shall however confine ourselves to three:

1. The fitness of things requires it—

[No man can seriously think that there is one portion to the righteous and the wicked: there is no well-ordered government on earth where this is the case: much less can we suppose it possible in the divine government. To imagine such a thing, is to strip the Deity of all regard to his own honour. We may be sure that there shall be a distinction made in favour of his servants.]

2. The promises of God insure it—

[All temporal good is expressly promised to those “who fear God:” all spiritual good also is given them as their portion: yea, all eternal good is laid up for them as their unalienable inheritance: all the promises are made over to them in one wordg. Can any one doubt a truth so fully established?]

3. The experience of all that ever feared God attests it—

[Who ever found it unprofitable to serve the Lord? What truly devoted soul was ever forsaken by himi? Who ever complained that the means, by which he was brought to fear God, were too severe Or that any affliction, that increased and confirmed that fear, was too heavy? David indeed did at one time question the position in the text: but on recollection he condemned himself for his rashness and ignorance, and acknowledged that his vile suspicions contradicted the experience of God’s children in all ages.]

On these grounds we “assuredly know” the truth declared in the text—

[We do not surmise it as a thing possible. We do not hope it as a thing probable. We absolutely know it as infallibly certain. We are not surer of our existence than we are of this truth. Without hesitation therefore we deliver our message. O that the word may sink deep into all our hearts! And that we might from experience unite our testimony to Solomon’s.]

We beg leave to ask, whether they who fear not God, have any such assurance in their favour?

[We are aware that they will entertain presumptuous hopes; and that, in opposition to God’s word, they will expect happiness. But does the boldest sinner dare affirm that he knows it shall be well with him? His conscience would instantly revolt at such falsehood and blasphemy. Let those then, that fear not God, stand self-condemned. Let them flee unto their God and Saviour with penitence and faith. Let them so live us to preserve the testimony of a good conscience. And then, however enlarged their expectations of good may be, they shall never be disappointed.]

DCCCXL

THE WICKEDNESS, MADNESS, AND MISERY OF UNREGENERATE MEN

Eccl. 9:3.

The heart of the sons of men is full of evil; and madness is in their heart while they live; and after that, they go to the dead.

IF we look only on the surface of things, we shall think that all things come alike to all, since all are subject to the same afflictions, and go down to the grave in their appointed season. But the righteous, however afflicted, “are in the hands of God,” who ordereth and overruleth every thing for their good; whereas the wicked, however prosperous, are left to run their career of sin, till they fall into the pit of everlasting destruction. The state and end of unregenerated men are awfully declared in the words before us; wherein is depicted,

I. Their wickedness—

[“The hearts of unregenerate men are full of evil.” Every species of filthiness, whether fleshly or spiritual, abounds within themc. They have not a faculty either of body or soul that is not defiled with sin. So full of iniquity are they, that there is no good within theme. And this is the state, not of a few only, but of every child of man, till he has been renewed by the Holy Spirit.]

II. Their madness—

[It may well be expected that creatures so depraved should manifest their depravity in the whole of their conduct. And in truth they do so: for they are even mad. They pour contempt upon the greatest good. Can any thing be compared with the salvation of the soul? And do they not disregard this! And is not such conduct madness? They also disregard the greatest of all evils, the wrath of God. And would not this be madness. if there were only a bare possibility of their falling under his everlasting displeasure? How much more then, when it is as certain, as that there is a God! Moreover, they continue in this state, for the most part, “as long as they lire.” If they acted only through ignorance, or were drawn aside for a little time by temptation, or if they turned from this way, as soon as they came to the full exercise of their reason, yea, if they rectified their conduct as soon as their own consciences condemned it, they would have some shadow of an excuse. But, when they persist, against light and knowledge, against warnings and judgments, yea, against their own vows and resolutions, what is it but madness itself? Let a man act in such a way with respect to the things of this world, and no one will hesitate a moment to pronounce him mad.]

III. Their misery—

[How pleasant soever the ways of ungodly men appear, they will soon terminate in death. But the righteous also must go the grave: no doubt therefore it is another death that is here spoken of, even “the second death in the lake that burneth with fire and brimstone.” This is affirmed by God in the strongest manner: and, however disbelieved by those whom it most concerns, it shall assuredly be found true at the last. Yea, we have even now the consciences of men attesting this awful truth: and if we should say, that the ungodly, after such a life, should “go to” heaven, instead of to “the dead,” though they might be wicked enough to wish it, they would not be mad enough to believe it. They have a presentiment, in spite of all their reasonings to the contrary, that “their end shall be according to their works.”]

INFER—

1. How necessary is it to deal faithfully with the souls of men!

[Should we “prophesy smooth things” unto people who are perishing in their sins, and who before another Sabbath may be “gone to the dead?” Should we, if we beheld a stranded vessel, seek to amuse the sailors, instead of affording them direction and assistance? How much less then if we ourselves were embarked with them, and were partners of their danger?. Surely then every time we preach, we should bear in mind that both our hearers and ourselves are dying creatures, and that, if we forbear to warn them, we ruin ourselves for ever.]

2. How earnestly should every one seek to be born again!

[Does the notion of regeneration appear absurd? Let all hear and understand the grounds of that doctrine. What must we think of God, if he should fill heaven with sinners incorrigibly wicked, and incurably mad? Or what happiness could such sinners find in heaven, even if they were admitted there? There must be a meetness for the heavenly state: and that meetness can be obtained only by means of the new birtho. A new heart must be given us, and we must be made “new creatures in Christ Jesus.” Let all then seek this renewal of their heartsr: for, unless they be born again, they shall never enter into God’s kingdom.]

3. How greatly are all regenerate persons indebted to the Lord Jesus Christ!

[They were once even as others: if there was any difference, it was only in their acts, and not in their hearts. But they are delivered from their sinsu, endued with soundness of mind, and made heirs of everlasting lifey: and all this they have received through the atoning blood and prevailing intercession of the Lord Jesus. What a Benefactor then is HE! And how should the hearts of all be knit to him in love! O “let them give thanks whom the Lord hath redeemed:” and let all seek these blessings at the hands of a gracious and almighty Saviour.]

DCCCXLI

EARNESTNESS IN RELIGION RECOMMENDED

Eccl. 9:10.

Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither than goest.

THE greater part of mankind imagine, that a continued round of worldliness and pleasure will consist with religion. But their opinion is contradicted by the whole tenour of Scripture, which uniformly enjoins deadness to the world and devotedness to God. There are however some who err on the other side: and who make religion to consist in penances, and pilgrimages, and mortifications, and a total abstinence from all indulgences, however innocent, not excepting even the comforts and endearments of domestic life. In direct opposition to these are the words of Solomon in all the preceding context. He contends, that neither a cheerful use of the bounties of Providence, nor a prudent participation of the elegancies of life, nor a free enjoyment of conjugal affection, will at all interfere with our “acceptance with God,” provided our ardour in the pursuit of heavenly things be not diminished by them. With this St. Paul also agrees: for he says, that “God hath given us all things richly to enjoy;” and, that “godliness is profitable unto all things, having the promise of the life that now is, as well as of that which is to come.”

It is not our intention, however, to enter into this general question; but rather to confine ourselves to the direction of Solomon in the text: in which we notice,

I. His advice—

Industry in temporal concerns is doubtless an important duty; and we may certainly understand the words before us as inculcating, and enforcing this duty. But the advice must relate also to spiritual concerns, in transacting which more especially, the utmost zeal is necessary.

Every man has a work to do for his soul—

[The unconverted have to get a sense of their guilt and danger, to turn unto their God with the deepest penitence and contrition, and to have their souls renewed after the divine image — — — The penitent have also a great work to do. They have only just set out upon their race, and have as yet all the ground before them, over which they are to run. They have to obtain the knowledge of Christ, and get their souls washed in his blood; and, in conformity to his example, to serve God in newness of heart and life — — — The converted too, whatever attainments they may have made, have still much which their “hand findeth to do.” They have many lusts to mortify, many temptations to withstand, many conflicts to sustain, many graces to exercise, many duties to perform: to their latest hour they will be required to “glorify God with their bodies and their spirits, which are his”—-]

This work must be “done with all our might”—

[It must be done speedily, without delay.—None of us have any time to lose. Whatever be our state at present, we know not how long our lives may be continued. The young and healthy are mortal, as well as the old and diseased; and the sturdy oak may be blown down while the bending rush survives. We should therefore imitate David, who says, “I made haste, and delayed not to keep thy commandments.”

It must be done heartily, without remissness.—It is not sufficient to enter upon this work with indifference, and to prosecute it in a cold lifeless manner. We must “give all diligence to make our calling sure,” and “to be found of Christ in peace:” we must “strive to enter in at the strait gate, since we may seek, and not be able.” Even “the righteous are scarcely saved,” and with great difficulty. If any dream of salvation as a matter easily to be accomplished, they will “perish in their own delusions.”

It must be done perseveringly, without weariness.—There is no period when we are at liberty to relax our endeavours. While we are in the world, we are still an the field of battle, and surrounded with enemies that are ever ready to take advantage of us. It is not till death that we can “put off the harness:” “till then, there is no discharge in this warfare.” We must “not faint, or be weary in well-doing, if ever we would reap;” but must “be steadfast, immoveable, always abounding in the work of the Lord.”]

To impress this salutary advice upon our minds, let us proceed to consider,

II. The argument with which it is enforced—

We all are dying creatures, and continually hastening to the grave. Whether we be going to our business, or our pleasure, or our rest, wherever we are, and whatever we are doing, we are “going to our grave.” The precise distance of our grave is hid from us: some arrive at it almost as soon as they set out on their journey: multitudes, when thinking of nothing less, drop into it suddenly, and are seen no more. Those who have walked towards it for a considerable time, have stronger and stronger intimations of their approach towards it. Many are seen with one foot already in it: and all, sooner or later, make it their long home.

From hence arise two very powerful arguments for enforcing diligence in the concerns of the soul. In the grave,

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