Chapter IX: Part 9

When children witness a parent daily looking up to heaven, and fervently imploring the divine blessing on himself and them--when they hear him humbly confessing sin, and its demerits, and imploring pardon--when they observe him devoutly thanking God for existence, for continuance in life, and for all its comforts--when they hear him asking grace to help and divine direction and guidance--when they see him besieging the throne of grace for the Holy Spirit to renew and sanctify them, enable them to do every duty, fill them with love to God and man, enable them to bear injuries and requite them with kindness, yea, to be good and do good--to make them faithful unto death and then to receive them to the mansions of glory, and are called to join in these solemn addresses to heaven, What other lesson is equally instructive? What hath so dire a tendency to solemnize the heart and impress it with the most just and weighty religious sentiments? In this view, family prayer is of vast importance. If attended as every serious person may attend it, cannot be wholly without effect, and hath often the happiest effect.

It is not great talents, or showy gifts, but seriousness, solemnity and fervor, which render prayer prevalent with God and beneficial to man, as a means of exciting to other duties, and producing religious awe and reverence.

This duty is also important, as tending to draw down the divine blessing on the devout worshipper and on his connexions.

Every good gift cometh down from God; but his gifts are usually bestowed in answer to prayer--"Ye have not because ye ask not--Ask, and it shall be given you--for every one that asketh, receiveth." --Spiritual mercies are seldom given but in answer to prayer; and seldom long denied to earnest persevering prayer. This is the spirit of one of our Savior's parables, * and the purport of many passages in the word of God.

* Luke xviii. 1, &c.

And when a person hath omitted nothing in his power to make his children wise to salvation, what so natural, what so reasonable, as to bring them to God, and pour out his soul before him, for his blessing upon them? And what so prevalent with "him who heareth prayer?"

It is storied of Augustine, who lived in the fourth century, that though the son of an eminently pious mother, he was a very vicious youth--that a Christian seeing him pass in the street, spake of him as an abandoned character, with whom it was disgraceful to associate --which another hearing, observed, that he was the child of so many prayers, _that he could not believe that he would be lost_--nor was he lost. Those prayers were heard. He was called of God, and like Saul of Tarsus, made a chosen vessel to bear God's name to a scoffing world, and do much in the cause of the divine Redeemer. *

* Witherspoon's Sermon on Education.

The fervent prayers which godly parents offer up for their children, ascend like the prayers and aims of good Cornelius for a memorial before God. When sincere and persevering, they return not empty. They often draw down the divine blessing on those for whom they are offered up. If they fail through filial obstinacy and perverseness, they draw a blessing on themselves, to their eternal joy.

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These are some of the ways in which parents should seek a godly feed. But, alas! These duties are much neglected; therefore the declension of religion, and the prevalence of vice.

Those who enter into covenant with God, bind themselves to discharge these duties. Others are not devoid of obligation to do the same. They are duties which rise out of the parental relation, and are indissolubly connected with it.

Parents have a fondness for their children, and with their felicity. But do not some who believe them made for eternity, take care only for the mortal part, which after all their care must ere long become food for worms, and turn to dust! Are there not parents who neither dedicate their children to God, nor teach them his fear, nor walk before them in the right way, nor commend them to the divine mercy! Cruel parents! Unhappy children! How difficult, how dangerous their situation! By nature disposed to error--assaulted by subtil enemies, whose temptations fall in with their natural bias, and are strengthened by the conduct of those whom they love as friends and revere as guides! Little chance have such unexperienced and unsuspecting creatures to escape the snares which surround them! Dangerous, and almost desperate is their situation!

Perhaps the endless misery of some may be greatly chargeable on those who under God, gave them being! Affecting thought! It concerns parents to think on these things. If they consider, they must feel their obligation _to seek a godly seed_, and be afraid to neglect it.

And let pious parents be persuaded to labor and not faint in the discharge of the duties which they owe to God, and the young immortals committed to their care. Though their counsels may be condemned, and their prayers seem not to be regarded by him who hath power to change the heart, let them not be discouraged, but persevere. "Those who sow in tears shall reap in joy." Though the seed lie long under the clods, it will not be lost, but some how, bring forth fruit.

The counsels, warnings, and examples of faithful godly parents commonly make some impression on the children who affect to disregard them. The most dissolute have their serious moments; their pangs of remorse and terror. At such seasons their parents' warnings, prayers and tears recur to their minds, and seem to rise up before them. This often happens after parental labors have ceased; and after the impressions they might have made, were supposed to have been effaced, they sometimes produce happy effects.

Few children who have been dedicated to God, taught to know and serve him, and the consequences which will follow their conduct here, and witnessed their parents' deep concern, and earned cries to God in their behalf can forget them--they must, they do, at times, affect them. While any thing of this nature remains, there is hope. Some, who in early life, scoff at warning and counsel, are afterwards brought to repentance: And such often testify, that impressions made by parental faithfulness in their tender years, were the means of their awakening and amendment. This should encourage those whose children give them little hope, to persevere in the discharge of duty.

"The Lord said of Abraham--I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment, _that the Lord might bring upon Abraham that which he hath spoken of him_." What? The richest and most lasting blessings--_because "he would command his children--to keep the way of the Lord_."

"It is not a vain thing to serve God. Then--(when he maketh up his jewels) shall ye return and discern between the righteous and the wicked; between him that serveth God, and him that serveth him not." In no other way can we serve him more acceptably than by following Abraham's example--"commanding our households to serve the Lord," and setting them the example. Whoso doth it, "shall in no wise lose his reward."

And happy the youth who second the endeavors of their parents to render them _a godly seed_. Such "will find life and obtain favor of the Lord." Here, they rejoice the hearts of those who love them, and smooth the rugged path of age. The years which to others have no pleasures in them, are not devoid of comfort to those who witness filial piety and hope to live again in a godly offspring. Such parents rejoice in death, and their _godly seed_, will rejoice with them forever, in heavenly mansions.

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SERMON XXIII.

The Blessing of God on Filial Piety.

Jeremiah xxxv. 19.

"Therefore thus saith the Lord of hosts, the God of Israel, 'Jonadab, the son of Rechab, shall not want a man to stand before me forever.'"

Israel were greatly depraved before the days of this prophet, who was sent to reprove and call them to repentance. The prophet faithfully discharged his trust; but labored to very little effect. The chiefs of the nation were offended at its warnings and predictions--rose up against him--shut him up in prison; yea in a dark dungeon, where he sank in the mire; and even sought his life! He was not, however discouraged.. He continued "to warn the wicked from his way, that he should turn from it. None of these things moved him."

This was not the only messenger sent of God to warn that people--he sent to them all his servants, the prophets; but they would not hear; The Jews of that age flattered themselves, that God would never enter into judgment with them. "He might pour his fury on the heathen; but they should escape--their place and nation would never feel the effects of his wrath, or become the theatre of his judgments--they were his people--necessary to his honor--he was their God; and would continue their God, whatever their character, or conduct."

The prophets warned them of their mistake--told them that the judgments of heaven hung over them--that their city and sanctuary would be destroyed, many of them perish in the war, and the residue he removed into strange lands, there to serve their enemies--"but they seemed to that degenerate people as those who mocked, and they believed them not."

There is a certain grade of depravity which scoffs at warnings and laughs at the shakings of God's spear! When this hath become the general character of a people, desolating judgments are near. Those who conceive mercy to be the only attribute of Deity; or the only attribute which he can exercise _towards them_, are commonly deaf to warnings. Sure evidence that they are given up of God--that his spirit hath ceased to strive with them. Rarely are those brought to repentance who entertain such views of God. Perhaps never, unless their views of him are changed. They have no fear of God before their eyes. If mercy absorbed every other attribute, there could be no place for fear. And of what enormity are those incapable who have lost the fear of God? Such corruption of principle is the bane of practice, and prelude of ruin and wretchedness. The history of the Hebrews, and the history of mankind, confirm the truth of this remark.

This prophet having long warned his charge to no purpose, is here directed to apply to them in another manner--to try to shame them into contrition, by setting before them the part acted by a particular family which dwelt among them--the Rechabites, who had for ages religiously obeyed the injunctions of one of their ancestors, left probably as his dying charge.

Some of that progenitor's requirements seemed rigorous, but being the order of a respected ancestor the family considered them as obligatory; nor could they be persuaded to violate them in any particular, though publicly invited to it by a prophet.

It _may be proper here to make some inquiries relative to these Rechabites--to the person whose charge they conceived so binding; and the nature and design of the charge_.

The Rechabites are said to have been a branch of the Kenites, and to have descended from Hobab, the son of Jethro, Moses' father in law. *

* Vide Henry and Brown's Dictionary.

While Israel were encamped at the foot of Mount Sinai, that Midianitish priest, or prince, visited Moses, bringing with him, Zipporah, the wife of Moses and her children, who had been sent to her father's as a place of safety, during the troubles in Egypt. Not long after, Hobab, the son of Jethro, appears to have been with Israel in the wilderness; and he was invited to go with them to the land of promise, and take his lot among them, and was promised an equal share of blessings with the seed of Jacob--"If thou wilt go with us, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee." At first Hobab declined, but he eventually complied; as his descendants were among the Hebrews after their settlement in Canaan, and they continued among them, and remained a distinct family, down to the captivity.

One branch of these Kenites was denominated from Rechab, an illustrious chief of the house of Hobab; who had a son, or descendant, named Jonadab, or Jehonadab, as his name is sometimes written. Jonadab was renowned for wisdom and piety. He flourished in the days of Jehu, almost three centuries before the Babylonish captivity; and was so famed for sanctity and attachment to true religion, that only being seen in his company was a recommendation to the regard of its friends. Therefore was he treated with respect by Jehu, while he pretended a regard for the true God--therefore was he taken up by that prince into his chariot, and made his partner in the destruction of idolatry. Such was the man who left this charge to his descendants, which was so sacredly regarded by them, for so long a term.

This was a remarkable family. Another who have paid equal attention to the orders of a departed progenitor, and in which none of the members appear to have degenerated from his virtue, is not perhaps to be found in the annals of mankind! But our surprise will increase if we attend to the nature of the charge.

The prophet was directed to gather the whole family of the Rechabites --bring them into the house of the Lord--set wine before them and invite them to drink. He obeyed; offering them a treat, as a family known and respected in Israel.

This was not done to tempt them, but to reprove the Jews, who resorted in great numbers to the temple; though they had cast off the fear of the God there worshipped. God knew, and had probably informed the prophet, that the wine would be refused. It was refused, and the reason, assigned--"We will drink no wine; for Jonadab,--the son of Rechab, our father commanded us, saying, Ye shall drink no wine, ye, nor your sons forever, Neither shall ye build house, nor sow seed, nor have any: But all your days ye shall dwell in tents; that ye may live many days, in the land where ye be strangers."

Some of these may seem to be strange restrictions; but they speak the piety of him who laid them, and his regard to the eternal, if not to the temporal interests, of his posterity. The prohibition seems to have been the same with the law of the Nazerites. Wine is doubtless here used in a large sense, for every kind of strong drink. "Wine was given to make glad the heart of man." He is allowed to use it with temperance and sobriety: But so many abuse it to their own hurt, and to the injury of society, that it is rather a curse, than a blessing, to the world. Seeing the evils which resulted from the abuse--the devastation of men and morals, which it occasioned, this good man, from love to his offspring, warned them wholly to abstain from it. And what evils would many others have avoided, had they considered the counsel as given to them, and like this family, religiously regarded it? The ravages of intemperance, exceed those of the sword; and the moral evils it hath occasioned surpass description!

But why the other restrictions included in the charge? Why must the descendants of Jonadab be denied the comfort of warm and convenient dwellings, and reside in tents through every season of the year, to all generations? Why must they possess neither fields nor vineyards, which were allowed to others, and promised to Israel, as part of the blessing, when they should settle in Canaan?

Peculiarities unknown to us, might render it proper for them to submit to self denials to which others are not called. What they were we presume not to determine. *

* Mr. Henry undertakes to assign the reasons of all these injunctions; but as none can be assigned which are not merely conjectural, we choose rather to leave each one to make his own conjectures, as he may find occasion.

Mankind are exceedingly prone to set up their rest here, and promise themselves permanent dwellings on this rolling ball. Could this man of God persuade his posterity that this was not their home, and engage them to seek another country, that is, an heavenly, and lay up their treasure there, whatever self denials it might cost them, it must have been, on the whole for their advantage. This might be the general design of his counsel.

But whatever might be the design, admirable was the effect. The whole family seemed to have listened to his advice, and for many ages to have obeyed his voice! "Thus have we obeyed the voice of Jonadab, the son of Rechab our father, in all that he charged us--and done according to all that he commanded us!"

This was not said only of themselves, who then flood before the prophet, but of the whole family, from the time the charge was given, down to that day. There is not the smallest probability that a numerous family would inquire after, and find out a code of rules and regulations which had been given nearly three centuries before, and all take it on them to observe them, if they had been neglected by their fathers, down to their time. They had doubtless been observed with punctuality from the days of Jonadab. Their answer to the prophet implies it. This had been known in Israel. Therefore were they brought into public view, and made the occasion of a solemn rebuke of that favored, but ungrateful people who had disregarded the injunctions of an infinite God! This was the end proposed in bringing the Rechabites into the temple at this time, and gave occasion to the record here made to their honor, and to the blessings promised them from above.

Some may laugh at the singularity of this strange family--may consider it an evidence of weakness to pay such regard to the silly requisitions of a superstitious ancestor--deny themselves so many comforts--make themselves so singular--engage those with whom they married to conform to the rules of their house, and instil the same into their children from generation to generation! But whatever we may think of them, it is manifest that this supposed weakness met the divine approbation. The prophet speaks of them with honor; blesseth them in the name of the Lord, and declares, in his name, that their filial piety shall not go unrewarded. "And Jeremiah said unto the house of the Rechabites, Thus saith the Lord of Hosts, the God of Israel, Because ye have obeyed the commandment of Jonadab your father, and--done according to all that he commanded you: _Therefore, thus saith the Lord of hosts, the God of Israel, Jonadab the son of Rechab, shall not want a man to stand before me forever_."

These are not simply expressions of approbation, but contain invaluable promises. They are made in the language of the old testament, but to those blessed with gospel light, their meaning is not obscure or difficult. The promise secured the continuance of this family, and a succession of men of piety and virtue in it as long as God's people continued--They should _never want a man to stand before the Lord_--to serve him. That family had no office at the temple, but in a course of regular devotion, they stood before God, to minister unto him. This should continue--they should remain a religious family. Men of piety should always be found among them.

When the prophet had laid these matters before the Jews, he made the application, and denounced the judgments of God against them, unless they turned by repentance. "Thus faith the Lord of Hosts, the God of Israel, Go, and tell the men of Judah, and the inhabitants of Jerusalem--Will ye not receive instruction to hearken to my words? Saith the Lord. The words of Jonadab, the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment: Notwithstanding I have spoken unto you, rising early and speaking; but ye hearkened not unto me."

The prophet then proceeded to remind them of the warnings which had been given them, and the means which had been used with them, and to denounce the judgments of God against them--"Thus saith the Lord of Hosts, the God of Israel, I will bring upon Judah, and upon all the inhabitants of Jerusalem, all the evil that I have pronounced against them; because I have spoken unto them, but they have not heard; and have called unto them, but they have not answered."

If we consider the state of that people, and the advantages which they had neglected and abused, we shall be convinced that their guilt was attended with many aggravations--no other people had so many advantages and means of information; and few beside were equally depraved.

The family of Rechab might rise up against them and condemn them. That family had been long obedient to a man like themselves--the Jews had been disobedient to the God who is above. Jonadab was dead --if his descendants disregarded his injunctions, he might have no power to punish their disobedience; but the God of Israel lived--was acquainted with all their crimes, and able to punish their sin upon them. Neither doth it appear that the Rechabites had ever been reminded of the orders of their progenitor, or their obligation to obey him; but the Jews had been often reminded of their duty; in the stated, and ordinary means of grace they were daily reminded of their obligation to obey God; and he had also sent all his servants the prophets, to call them to repentance; neither had God required such self denials of his people, as Jonadab of his posterity--yet Jonadab had been obeyed, and God had been disobeyed! His people "would not receive instruction." Therefore were his judgments executed upon them, agreeably to his threatening; and they are left on record for our instruction. "Now these things happened unto them for ensamples [sic]; and they are written for our admonition, upon whom the ends of the world are come."

REFLECTIONS.

In the part acted by the father of the Rechabites, we witness the concern of a good man, that his children should mind the things of religion. That good man did not scruple to lay heavy burdens on his descendants, and cut them off from many temporal enjoyments, if it might serve to keep them humble, and cause them _to stand before the Lord_. He chose rather to have his family poor, than to have them proud and vicious.--Hardships which might serve to keep them mindful of their situation here, he judged advantageous: Therefore the charge he left with them.

Pious parents do not generally leave such things in charge to their children. They do not, however, neglect the concerns of religion, or leave their families ignorant of them, or their obligation to regard them. They teach them to fear the Lord, and live in all good conscience before him.

II. In the historical sketch here given of the Rechabites, we see how good people of old, were influenced by parental authority--how they considered themselves bound to remember and obey the injunctions of religious ancestors, as they wished the blessing of God. Where such injunctions are disregarded it is an evidence of great depravity.

Sad instances of this kind we sometimes witness in this degenerate age. We sometimes see godly parents, who had labored before in vain to render their children truely religions, spend their last hours in urging them not to receive the grace of God in vain--see them with deep concern, and with their dying breath, charging them to mind the things of religion, and not rest until they have found the Savior. Though at first some impression seems to be made, it often soon wears off, and the warnings and counsels of those who loved them as their own souls, are forgotten and neglected!

Could these things be foreseen, sense of duty would only extort such admonitions from a pious parent, at the solemn period of his departure; for like a neglected gospel, they are "a favor of death unto death," to those who hear them!

But this is not always the case. No means have a more direct and powerful tendency to awaken the secure, and excite the attention of the careless, than the dying concern and counsel of the saints. Perhaps no other means are oftener blessed to this end. This leads us to observe,

III. That the part we act here may have consequences, long after we shall have gone off the stage. This venerable Kenite left a solemn charge to his posterity; but who could foresee the effect? There was little reason to expect that his descendants would regard it, and be advantaged by it for centuries; yet it seems to have been the case! His counsels, strengthened by his example, made an indelible impression, and were means of distinguishing his family for many generations!

This should encourage others to follow his example--to charge their children to "keep the way of the Lord, and walk in his ordinances and commandments blameless." Who knows that his posterity may not imitate those of this man of God? And for as long a term? Who can determine that his good example, and counsels may not do good on earth, when his body shall be mouldering in the grave, and his soul rejoicing in the presence of his God.

On the other hand, there is more than equal reason to expect that a parent's bad example will be no less extensively influential to mischief. Many are seduced to their ruin by the contagion of evil example; nor is any other more perniciously prevalent than that of a parent, or progenitor.

Be it then the concern of all who fear the Lord to charge their children, to fear him, and to set them the example of "standing before the Lord." So to do, is to sow the seeds of virtue and piety. A harvest may follow, even after expectation hath failed. If no other advantage accrues, the faithful will deliver his own soul; he may be the occasion of delivering others; "converting sinners from the error of their ways; saving souls from death, and hiding multitudes of sins." *

* James v. 19, 20.

IV. The honorable mention made of the Rechabites, and the blessings promised them, should influence children to listen to the pious counsels of their parents, and attend the duties which they consider important, and charge them to attend, especially at the close of life.

That the godly when on the verge of eternity, are divinely influenced to warn their friends, and predict the good or evil before them, was an opinion which prevailed among the ancients. Therefore the sacred attention paid to their dying words, and scrupulous regard of their dying counsels. Whether we admit, or reject the sentiment, the counsels which are given at such seasons are serious, solemn, and the effect of love unfeigned. Those to whom they are given commonly view matters in the same light, and consider them as interesting realities, when they come to be themselves in similar circumstances.

Have our pious ancestors left ought in charge to us? It concerns us to consider their counsels and injunctions; and unless we have clear and strong reasons forbidding, we are bound to obey them.

Children are usually safe in following the last counsels of their parents. Few who sustain that endearing relation, are devoid of concern for the honor and happiness of their offspring. However they may have themselves conducted, while in the pursuit of worldly objects, or under the influence of appetite or passion, when they come to stand on the brink of another world, the fascinating charms of this, lose their power--the infinite difference between time and eternity appears; and the true value of objects is seen and estimated. Then the counsel which is given is that of wisdom--it points to duty --to peace and honor--to joy and glory,

It is further observable that rich promises are made in scripture to those who honor and obey their parents, and dreadful curses denounced against those who despise and disobey them. "Honor thy father and thy mother, that it may be well with thee and that thou mayest live long upon the earth. This is the first commandment with promise. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it." These scriptures are not of private interpretation.

V. Where the blessing of heaven hath long rested on a family, and religion been prevalent in it for many generations, the right way becomes comparatively easy. Those born there, grow up in the fear of God, and are early taught to know and serve him. But how aggravated the guilt of those who under such circumstances forsake the way of the Lord--cut of the entail of mercy and entail a curse on their posterity--shut up the kingdom of heaven against their own offspring; neither going in themselves, nor suffering those who are entering to go in?

Lost to the fear of God, such hardened sinners may cry peace, but there is no peace to them! It concerns them to look to themselves, for evil is before them! A descent from pious ancestors will not turn away the wrath of God, from those who harden themselves in sin. No--It increaseth their guilt and will increase their condemnation. The Jews flattered themselves "because they had Abraham to their father; but many came from the east and from the west and set down with Abraham in the kingdom of God, and the children of the kingdom were cast out" --Yea, having filled up the measure of their sins, wrath came upon them, to the uttermost, in this world; and in that to come, it will be more tolerable for Sodom and Gomorrha than for them.

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SERMON XXIV.

The Character and Supports of Widows indeed.

1 Timothy v. 5.

"Now she that is a Widow indeed, and desolate, trusteth in God and continueth in supplications and prayers night and day." *

* Preached at the house of one made a widow by her husband's desertion; who left her in straitened circumstances to provide for a young family.

Timothy was ordained a bishop of the church at Ephesus; and this epistle was written to him by St. Paul, his spiritual father, to teach him "how to behave himself in the house of God, which is the church of the living God."

The former part of the context contains directions respecting the treatment of widows; and especially poor widows who belonged to the church, and were supported at their expense. He is first directed to "honor widows who were widows indeed." Here the apostle explains his meaning, by designating the character intended. Now "_She that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day_."

Every widow did not answer to this description. There were some who answered to no part of it, as he shews below. These Timothy was not required to honor--not directed to provide for them, or employ them in the business of the church; though certain poor and pious women were then used to minister to the sick, of their own sex, and discharge other charitable labors among them.

In discoursing on our subject, we shall _make a few observations on the sorrows of widowhood; then glance at the duties of it; and the supports which God hath provided for widows indeed_.

A widowed state is naturally desolate, Most widows pass many solitary hours--a lonesome and melancholy situation;--especially after having known and enjoyed the social intercourse of connubial life. The value of all our comforts is best known by experience; more especially by their loss, after a temporary possession.

But the conjugal connexion is sometimes unhappy. In such cases a widowed state is a release from the trials and difficulties which attended it, which may be severe and distressing. The misconduct, or unkindness of those in the nearest relation, wounds in the tenderest part, and occasions the most pungent grief. True.--Yet a state of widowhood, after such a connexion, is commonly more unhappy than after a happy marriage. Many disagreeables are generally left to afflict the desolate. Reflections on such connexions and the trying scenes passed while they continued, are disagreeable; and many cares peculiar to their situation often distress the widows. The care of offspring, where there are offspring, devolves wholely on them; which, if left in straitened circumstances, is often a burden they are unable to bear. And where aid is kindly afforded, still the concern which lies on them, is oft times distressing. "Pangs and sorrows take hold upon them--their couch is wet with tears; their eyes consumed with grief." If those thus tried are _widows indeed_, they follow the line drawn in the text--_trust in God, and continue in prayers and supplications night and day_.

As it is the duty, it is also the comfort and support of _the desolate to trust in God_. When streams dry up, we go to the fountain: So when creature comforts fail, interest unites with duty, in pointing us tothe Creator. He is the source of comfort--that which comes by means of the creature comes from him. The creature is only the medium of conveyance.

When the saints become desolate--when their worldly comforts fail and their hopes decay, they are directed to return to God and put their trust in him; and also to bring with them, those for whom they feel interested--their helpless dear ones, and he hath promised them protection. "Leave thy fatherless children, and I will preserve them alive, and let thy widows trust in me."

Fallen creatures are exceedingly prone to lean to the world--to promise themselves comfort in it, and support from it. They generally look elsewhere before they look to God. Disappointed in one worldly object they often run to another, and another. They never come to the Creator, and make him their hope, till convinced that what they seek is not to be found in the creature. God sometimes brings his people into straits, and strips them of their earthly dependencies, that having no where else to trust they may come to him and cast their care upon him.

Even the Christian may need the rod of adversity to keep him mindful of his dependence on God, and prevent his resting on the creature for support. For after union with Christ, worldly objects retain too large a share of his affection, and he is too much inclined to lean upon them. His attachment to these things is often too strong; draws away his heart from God, and renders him too little mindful of him who is his portion and rest. Therefore is it often necessary to deprive him of his earthly dependencies, that being desolate, he may return to God and renew his reliance on him.

It becomes the desolate, not only to trust in God, but to be thankful that they may trust in him. Those who have God for their portion, have an abiding satisfying portion. God will be more and better to them than earthly friends, or earthly treasures. Friends often forsake them; or cease to be friends, and become enemies--"Riches take to themselves wings and fly away." But God abides; he hath said, I will never leave thee, nor forsake thee. *

* Hebrews xiii. 5.

Now _she that is a widow indeed, and desolate, while she trusteth in God continueth in supplications and prayers night and day_.

Those of this character when they find themselves destitute of worldly comforts and supports, go to God and pour out their souls into his bosom. Like the Psalmist they stir up themselves to trust in him. We find that saint expostulating with himself in a time of trouble and darkness, and chiding his despondent temper. "Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God; for I shall yet praise him, who is the health of my countenance, and my God."

While thus stirring up themselves to trust in God, the saints pour out their souls before him in fervent prayer. This the apostle declares to be the manner of those, whom he terms _widows indeed--they trust in God, and continue in supplications and prayers night and day_.

Such was the aged Anna, who met the infant Savior, when he was brought into the temple, to do for him after the custom of the law. "She departed not from the temple, but served God, with fastings and prayers night and day."

The child, when in affliction, is wont to run to its parents and tell them the sad tale of its sorrows. So the child of God, stripped of other supports, spreads its grief before him who possesses all power, and is able to deliver out of all distresses: And as the child continues its cries and pleadings with its parent, as long as its sorrows continue; so the child of God, while it remains in affliction, perseveres in supplications and prayers to its Father in heaven.

When seeking temporal blessings the good man asks with submission, "Not as I will but as thou wilt"--teach me to acquiesce in thy dealings and to say "thy will be done." But when seeking spiritual blessings, he cannot be too importunate, or persevering. Respecting these, the divine glory, unites with his interest, in requiring him to "be instant in prayer--to pray and not faint." Or, to use the bold language of the prophet, to resolve to "give God no rest," till he hears and helps. In such cases the saints may plead God's honor and the glory of his great name, as well as their own necessities.

When we come to ask mercy of God, and to pray for grace to love and serve him, we may plead and expostulate for the bestowment. Is it not thy will, that we should be renewed and sanctified--that we should repent of sin--believe the gospel, and follow after holiness? Is it not thy will that we should become new creatures--love thee--love our duty, and resign ourselves to thy disposal? Is it not thy will, that we should act with propriety under every trial, and discharge with faithfulness every duty--that we should honor thee in adversity, as well as in prosperity? Grant us then those divine influences which are necessary for us. The honor of thy great name is concerned--it unites with our necessities in requiting the bestowment of the mercies which we ask.

Thus did Moses when pleading for Israel, when God had threatened to destroy them for their rebellions against him. "Now if thou kill this people as one man, then the nations which have heard the same of thee, shall speak saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore hath he slain them in the wilderness--pardon, I beseech thee, the sin of this people, according to the greatness of thy mercy"--So Joshua, on a similar occasion: His plea in their behalf is urged from this consideration, that the honor of God was concerned, and required the mercy which he implored--"What wilt thou do unto thy great name? What? If Israel turn their backs before their enemies? If thy people fail to drive out their enemies and possess the land which thou hast sworn to give them?"

We may use the same argument when interceding for the grace which we need to enable us to glorify God by a becoming temper and conduct under trials, and by a suitable improvement of providential dispensations; and it will be our best plea, or most prevalent argument.

We may meet with discouragements--God may seem deaf to our cries--to delay his mercy; but if we "pray and faint not," he will not always say to us, nay. He will hear and help us. For his own name's sake he will do it.

When the woman of Canaan asked mercy for her daughter, no encouragement was given to her first petition--the reply seemed harsh --"It is not meet to take the children's bread and cast it to dogs." But she persevered, and her faith, and fervor prevailed. "Be it unto thee even as thou wilt." The same will be the answer to every humble suppliant for spiritual mercies, and for divine supports, who perseveres in his addresses at the throne of grace.

Respecting temporal matters, we know not what to pray for as we ought --know not what is best for us. Afflictions may be mercies. They often are so. Some have blessed God for them here; more will probably do it hereafter. That they do not usually denote want of love in God, is manifest from the declarations of his word--"Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons--if ye are without chastisement, then are ye bastards and not sons." Those were determined sinners, given over to reprobation, of whom God said, "Why should ye be stricken any more! Ye will revolt more and more."

When afflictions serve to purge away sin--to "purify and make white," they are changed into mercies. Instead of complaining, we have reason to bless God for them. This hath often happened. Afflictions arrest the attention--lead to consideration, and reclaim from error. "Before I was afflicted, I went astray, but now I keep thy word."

Prosperity hath often a different effect. To the wicked it is frequently fatal in its consequences; here they have their good things, and they rest in them, forgetful of God, and the other world which they must soon enter, to receive according to their works. Neither do the people of God always escape injury when they attain the things they here desire. The prosperity we covet is more dangerous than the adversity we dread. Few can bear prosperity--few remain long uncorrupted in a prosperous state. A state so difficult and dangerous is seldom long the state of the righteous. It is more commonly the state of the wicked. The righteous have their trials here; and this kind of trial, [prosperity] hath more often seduced them, than its opposite. David and Solomon were sad examples of the baleful effects of power and greatness, riches and honor; but they were brought back to God and duty by the rod of disappointment;--by the correctings of affliction.

Adversity is not always productive of good. Some repine at the orders of providence--at their lot in the world. Trials sour their minds and render them morose and peevish. We read of some who "blaspheme the God of heaven" because of their sufferings. These are enemies of God, and their sufferings here, are a prelude to greater sufferings hereafter. The case is different with those who have Christ's spirit; they see a providence in whatever they meet with here; refer themselves to him who rules over all to choose for them, and order out their changes, not doubting but his grace will be sufficient for them, and all work for their good.

We are sure that God orders wisely. The station then, which he assigns to us, is most suitable for us; the comforts and corrections which he dispenses, most fit and proper. If wise for ourselves we would not wish for alterations in them. We shall only be concerned to follow where God leads, and only pray that he will not leave us, but guide us to his kingdom.

Let us bring home these considerations, and inquire how we are affected by God's dealings with us, and what temper we maintain? We have comforts and corrections. Do we see the hand of God in them; acknowledge the comforts to be undeserved, and the corrections less than our demerits? Do we bless God for the former, and humble ourselves under the latter? Or do the former render us forgetful of God, and proud and scornful towards men? Do the latter humble and abase us; keep us mindful that this is not our rest, and quicken our preparations for that world where all tears will he wiped away from our eyes? Or do they cause us to murmur and repine, as though we suffered unjustly?

Both mercies and afflictions will be a favor of life or death, according to the effect which they have upon us, and the temper and disposition they produce in us. If mercies increase our love to God, and concern to honor him, then are they mercies indeed. So are afflictions, if they humble us and quicken us in the way of duty; but if their effect is different they increase our guilt, and will increase our condemnation.

Whatever may be our situation here--whether we have kind and faithful friends, or are left desolate, or are surrounded with enemies; whether we have joys or sorrows, we need the divine influence to enable us to make a good improvement, and to render them the occasion of good. We need divine aid and influence, no less in prosperity than in adversity. Whatever, therefore, may be our situation and circumstances, sensible of our weakness and blindness, let us return to God as our rest, _trust in him, and continue in supplications and prayers night and day_; and his grace will be sufficient for us; for he hath said to none "seek ye my face in vain."

* * * * * *

SERMON XXV.

The Good Man Useful In Life and Happy in Death.

Psalm xxxvii. 37.

"Mark the perfect man, and behold the upright: For the end of that man is peace." *

* Preached at the funeral of Asa Witter, Esq. Oct. 9th, 1792.

The subject of this psalm is the way and end of the righteous and the wicked. It is designed to calm the minds of good people when tried with adversity, and to reconcile them to the divine administration in the unequal distributions of Providence, and the apparent disregard of character, in those distributions. With these views, the writer, after glancing at the lives of saints and sinners, calls our attention to their end, noting the manner of their exit out of life.

The text relates to the righteous. In discoursing upon it, _We shall consider the excellence of their characters, and their peaceful end; and add a few reflections_.

I. We _are to consider the excellence of their characters. Mark the perfect man and behold the upright_.--

The _perfect man_.--This may seem a strange representation of an imperfect creature--a creature which viewed in the glass of the divine law appears deformed, and tried by the perfect rule must be condemned --a creature whose best services can find acceptance with God, only on the plan of grace! For such is man since the apostasy--such the saints feel and confess themselves. But however strange the representation, it is drawn by the pen of inspiration, and applied tothe saints.

Perfection is sometimes attributed to particular saints. "Noah was a just man and _perfect_ in his generation." Similar is the description given of Job. "There was a man in the land of Uz, whose name was Job: And that man was perfect and upright."

In the text, the term perfect, hath not a particular reference, but refers generally, to those who have been renewed by divine grace. But when applied to a fallen creature it must be understood with limitation. We have seen it applied to Job: Hear him then speaking of himself--"If I justify myself, my own mouth shall condemn me. If I say I am _perfect_ it shall prove me perverse."

St. John held a high rank among the faithful; yet speaking of the saints, and including himself, he observes--"If we say that we have no sin we deceive ourselves, and the truth is not in us--If We confess our sins, he is faithful and just to forgive our sins". * St. Paul had before declared that "there is none righteous, and that the Scripture hath concluded all under sin."

* 1 John i. 8-10.

In what sense then are the saints perfect? And wherein consists the excellence of their character?

1. The saints are _perfect_ in Christ. "In him dwells all the fulness of the Godhead bodily." His righteousness is made theirs. "They are complete in him. He is made of God unto them wisdom and righteousness, sanctification and redemption." In this view every good man is a _perfect_ man.

The saints before the gospel day were but very partially instructed respecting the way of salvation. They knew not how they were to be saved through a Redeemer who had not come in the flesh. But the matter was open to the divine eye. And it is observable that the term _perfect_ is never assumed by the saints. They confess their own emptiness and abase themselves before God. Where perfection is attributed to them, it is always by those who spake as moved by the Holy Ghost.

2. The saints are the subjects not only of an imputed, but also of an inherent righteousness: And have been so from the beginning. Noah was a just man and perfect--Job _perfect_ and upright. In this respect they were not made to differ from other saints. All the saints are born of God--they are renewed after the image of the Creator and made to bear the image of the heavenly. The change which takes place in them causes them to favor the things of God; to love holiness, and delight to do good as they have opportunity and ability.

They are just and upright; just toward man, and upright before God.

Justice respects the part which mankind act toward one another. It is opposed to fraud and injustice. The just man is fair in his dealings --gives to all their dues--is careful to fulfil every trust, and to do by others as he would others should do by him.

Such is the character given of him of old, who "was _perfect_ in his generations," when "the whole earth was filled with violence, because all flesh had corrupted their way," And every good man follows his example; hath respect to all God's commandments, and hates every evil way. Perfection, in the strict sense of the term, is his wish, and his aim, though he doth not expect to attain it while resident in the body. But he "forgets the things which are behind and reaching forth to those which are before, he presses on," endeavoring a nearer conformity to the divine pattern.

While he is just toward man, he is sincere toward God, acting uprightly before him. He is really the good man he appears. His profession is not dissembled. His heart is right--his eye single. Sincerity is gospel perfection. In this true religion very essentially consists: And it is found on all the saints.

The good man keeps in mind his covenant engagements. For the vows of God are upon him and he is careful to fulfil them. He doth not wish to be released from his obligations with which he is bound to be the Lord's and to serve him. He is concerned to honor God--thinks nothing unimportant which he hath required, though the reasons of the requirement may lie out of sight. "Lord what wilt thou have me to do?" is his daily inquiry. And he seeks to know, that he may do his duty. He waits on God in the ways of his appointment, and is busy about the work assigned him. He is also steady in his counsels and uniform in his conduct. His heart is established by grace, and his life accords with the inward principle. He is not whiffling and unsteady, "carried about by every wind of doctrine"--taken and drawn away by every new scheme of religion; but "holds fast the faithful word; and is able by sound doctrine both to exhort and convince gainsayers." He doth not "put his hand to the plough and look back," but perseveres to the end, and is faithful unto death. The fear and love of God reigning in his heart, govern his life and direct his way, rendering him an uniform character Therefore do those most intimately --acquainted with him, convinced of his integrity--: that he is free from duplicity, and that he abhors evil, and all approaches toward it, both value him themselves, and make him known to others; and by bringing him into public view, render him a public blessing. Neither doth he disappoint their expectations, but according to his ability, acquits himself with honor, and doth good to all around him.