Chapter II: CHRIST doth Invite all of you to be his spouse (2)

This is the return we are all taught to pray, that we may make to the Most High GOD, the Father of mercies, in the daily office of our church, “That our hearts may be unfeignedly thankful, and that we may shew forth his praise, not only with our lips, but in our lives, by giving up ourselves to his service, and by walking before him in holiness and righteousness all our days.” O that these words were the real language of all that use them! O that there were in us such a mind! How soon would our enemies then flee before us? And GOD, even our own GOD, would yet give us more abundant blessings!

And why should not we “observe GOD’s statutes, and keep his laws?” Dare we say, that any of his commands are grievous? Is not CHRIST’s yoke, to a renewed soul, as far as renewed, easy; and his burden comparatively light? May I not appeal to the most refined reasoner, whether the religion of JESUS CHRIST be not a social religion? Whether the Moral Law, as explained by the LORD JESUS in the gospel, has not a natural tendency to promote the present good and happiness of a whole commonwealth, supposing they were obedient to them, as well as the happiness of every individual? From whence come wars and fighting amongst us? From what fountain do all those evils, which the present and past ages have groaned under, flow, but from a neglect of the laws and statutes of our great and all-wise law-giver JESUS of _Nazareth_? Tell me, ye men of letters, whether _Lycurgus_ or _Solon_, _Pythagoras_ or _Plato_, _Aristotle_, _Seneca_, _Cicero_, or all the antient lawgivers and heathen moralists; put them all together, ever published a system of ethics, any way worthy to be compared with the glorious system laid down in that much despised book, (to use Sir _Richard Steel_’s expression) emphatically called, the Scriptures? Is not the divine image and superscription written upon every precept of the gospel? Do they not shine with a native intrinsic lustre? And, though many things in them are above, yet, is there any thing contrary to the strictest laws of right reason? Is not JESUS CHRIST, in scripture, stiled the Word, the Logos, the Reason? And is not his service a reasonable service? What if there be mysteries in his religion? Are they not without all controversy great and glorious? Are they not mysteries of godliness, and worthy of that GOD who reveals them? Nay, is it not the greatest mystery, that men, who pretend to reason, and call themselves philosophers, who search into the _arcana naturæ_, and consequently find a mystery in every blade of grass, should yet be so irrational as to decry all mysteries in religion? Where is the scribe? where is the wise? where is the disputer against the christian revelation? Does not every thing without and within us, conspire to prove its divine original? And would not self-interest, if there was no other motive, excite us to observe GOD’s statutes, and keep his laws?

Besides, considered as a protestant people, do we not lie under the greatest obligations of any nation under heaven, to pay a chearful, unanimous, universal, persevering obedience to the divine commands.

The wonderful and surprising manner of GOD’s bringing about a reformation, in the reign of King _Henry the Eighth_; his carrying it on in the blessed reign of King _Edward the Sixth_; his delivering us out of the bloody hands of Queen _Mary_, and destroying the _Spanish_ invincible armada, under her immediate protestant successor Queen _Elizabeth_; his discovery of the popish plot under King _James_; the glorious revolution by King _William_; and, to come nearer to our own times, his driving away four thousand five hundred _Spaniards_, from a weak (though important) frontier colony, when they had, in a manner, actually taken possession of it; his giving us _Louisbourg_, one of the strongest fortresses of our enemies, contrary to all human probability, but the other day, into our hands: these, I say, with the victory which you have lately been commemorating, are such national mercies, not to mention any more, as will render us utterly inexcusable, if they do not produce a national reformation, and incite us all, with one heart, to keep GOD’s statutes, and observe his laws.

Need I remind you further, in order to excite in you a greater diligence to comply with the intent of the text, that though the storm, in a great measure, is abated by his Royal Highness’s late success, yet we dare not say, it is altogether blown over?

The clouds may again return after the rain; and the few surviving rebels (which I pray GOD avert) may yet be suffered to make head against us. We are still engaged in a bloody, and, in all probability, a tedious war, with two of the most inveterate enemies to the interests of _Great-Britain_. And, though I cannot help thinking, that their present intentions are so iniquitous, their conduit so perfidious, and their schemes so directly derogatory to the honour of the Most High GOD, that he will certainly humble them in the end, yet, as all things in this life happen alike to all, they may for a time, be dreadful instruments of scourging us. If not, GOD has other arrows in his quiver to smite us with, besides the _French_ King, his Catholick Majesty, or an abjured Pretender. Not only the sword, but plague, pestilence, and famine, are under the divine command. Who knows but he may say to them all, “Pass through these lands?” A fatal murrain has lately swept away abundance of cattle at home and abroad. A like epidemical disease may have a commission to seize our persons as well as our beasts. Thus GOD dealt with the _Egyptians_: who dare say, he will not deal so with us? Has he not already given some symptoms of it? What great numbers upon the continent have been lately taken off by the bloody-flux, small-pox, and yellow-fever? Who can tell what further judgments are yet in store? However, this is certain, the rod is yet hanging over us: and I believe it will be granted on all sides, that if such various dispensations of mercy and judgment do not teach the inhabitants of any land to learn righteousness, they will only ripen them for a greater ruin. Give me leave, therefore, to dismiss you at this time with that solemn awful warning and exhortation, with which the venerable _Samuel_, on a public occasion, took leave of the people of _Israel_: “Only fear the LORD, and serve him in truth, with all your heart: for consider how great things he hath done for you. But if ye shall still do wickedly, [I will not say as the Prophet did, You shall be consumed; but] ye know not but you may provoke the LORD Almighty to consume both you and your king.” Which GOD of his infinite mercy prevent, for the sake of JESUS CHRIST: to whom, with the Father, and the Holy Ghost, three persons, but one GOD, be all honour and glory, now and for evermore. _Amen, Amen._

SERMON VII.

Thankfulness for Mercies received, a necessary Duty.

A Farewel Sermon, preached on board the _Whitaker_, at Anchor
near _Savannah_, in _Georgia_, _Sunday, May 17, 1738_.

PSALM, cvii. 30, 31.

_Then are they glad, because they are at rest, and so he bringeth
them unto the haven where they would be._

_O that men would therefore praise the LORD for his goodness,
and declare the wonders that he doeth for the children of men!_

NUMBERLESS marks does man bear in his soul, that he is fallen and estranged from GOD; but nothing gives a greater proof thereof, than that backwardness, which every one finds within himself, to the duty of praise and thanksgiving.

When GOD placed the first man in paradise, his soul no doubt was so filled with a sense of the riches of the divine love, that he was continually employing that _breath of life_, which the Almighty had not long before breathed into him, in blessing and magnifying that all-bountiful, all-gracious GOD, in whom he lived, moved, and had his being.

And the brightest idea we can form of the angelical hierarchy above, and the spirits of just men made perfect, is, that they are continually standing round the throne of GOD, and cease not day and night, saying, “Worthy art thou, O Lamb that wast slain, to receive power and riches, and wisdom, and strength, and honour, and glory, and blessing.” _Revelation_ v. 12.

That then, which was man’s perfection when time first began, and will be his employment when death is swallowed up in victory, and time shall be no more, without controversy, is part of our perfection, and ought to be our frequent exercise on earth: and I doubt not but those blessed spirits, who are sent forth to minister to them who shall be heirs of salvation, often stand astonished when they encamp around us, to find our hearts so rarely enlarged, and our mouths so seldom opened, to shew forth the loving-kindness of the LORD, or to speak of all his praise.

Matter for praise and adoration, can never be wanting to creatures redeemed by the blood of the Son of GOD; and who have such continual scenes of his infinite goodness presented to their view, that were their souls duly affected with a sense of his universal love, they could not but be continually calling on heaven and earth, men and angels, to join with them in praising and blessing that “high and lofty one, who inhabiteth eternity, who maketh his sun to shine on the evil and on the good,” and daily pours down his blessings on the whole race of mankind.

But few are arrived to such a degree of charity or love, as to rejoice with those that do rejoice, and to be as thankful for others mercies, as their own. This part of christian perfection, though begun on earth, will be consummated only in heaven; where our hearts will glow with such fervent love towards GOD and one another, that every fresh degree of glory communicated to our neighbour, will also communicate to us a fresh topic of thankfulness and joy.

That which has the greatest tendency to excite the generality of fallen men to praise and thanksgiving, is a sense of GOD’s private mercies, and particular benefits bestowed upon ourselves. For as these come nearer our own hearts, so they must be more affecting; and as they are peculiar proofs, whereby we may know, that GOD does in a more especial manner favour us above others, so they cannot but sensibly touch us; and if our hearts are not quite frozen, like coals of a refiner’s fire, they must melt us down into thankfulness and love. It was a consideration of the distinguishing favours GOD had shewn to his chosen people _Israel_, and the frequent and remarkable deliverances wrought by him in behalf of “those who go down to the sea in ships, and occupy their business in great waters,” that made the holy Psalmist break out so frequently as he does in this psalm, into this moving, pathetical exclamation, “O that men would therefore praise the LORD for his goodness, and declare the wonders that he doeth for the children of men!”

His expressing himself in so fervent a manner, implies both the importance and neglect of the duty. As when _Moses_ on another occasion cried out, “O that they were wise, that they understood this, that they would _practically_ consider their latter end!” _December_ xxxii. 29.

I say, importance and neglect of the duty; for out of those many thousands that receive blessings from the LORD, how few give thanks in remembrance of his holiness? The account given us of the ungrateful lepers, is but too lively a representation of the ingratitude of mankind in general; who like them, when under any humbling providence, can cry, “JESUS, Master, have mercy on us!” _Luke_ xvii. 13. but when healed of their sickness, or delivered from their distress, scarce one in ten can be found “returning to give thanks to GOD.”

And yet as common as this sin of ingratitude is, there is nothing we ought more earnestly to pray against. For what is more absolutely condemned in holy scripture than ingratitude? Or what more peremptorily required than the contrary temper? Thus says the Apostle, “Rejoice evermore; in every thing give thanks,” 1 _Thessalonians_ v. 16, 18. “Be careful for nothing; but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto GOD,” _Philippians_ iv. 6.

On the contrary, the Apostle mentions it as one of the highest crimes of the _Gentiles_, that they were not thankful. “Neither were they thankful,” _Romans_ i. 21. as also in another place, he numbers the “unthankful,” 2 _Timothy_ iii. 2. amongst those unholy, prophane persons, who are to have their portion in the lake of fire and brimstone.

As for our sins, GOD puts them behind his back; but his mercies he will have acknowledged, “There is virtue gone out of me,” says JESUS CHRIST, _Luke_ viii. 46. and the woman who was cured of her bloody issue, must confess it. And we generally find, when GOD sent any remarkable punishment upon a particular person, he reminded him of the favours he had received, as so many aggravations of his ingratitude. Thus when GOD was about to visit _Eli_’s house, he thus expostulates with him by his prophet: “Did I plainly appear unto the house of thy fathers, when they were in _Egypt_, in _Pharaoh_’s house? And did I chuse him out of all the tribes of _Israel_, to be my priest, to offer upon mine altar, to burn incense, and to wear an ephod before me? Wherefore kick ye at my sacrifice, and at mine offering, which I have commanded in my habitation, and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of _Israel_ my people? Wherefore the LORD GOD of _Israel_ saith, I said indeed, that thy house, and the house of thy father, should walk before me for ever; but now the LORD saith, Be it far from me, for them that honour me will I honour, and they that despise me shall be lightly esteemed.” 1 _Samuel_ ii. 27, 28, 29, 30.

It was this and such like instances of GOD’s severity against the unthankful, that inclined me to chuse the words of the text, as the most proper subject I could discourse on at this time.

Four months, my good friends, we have now been upon the sea in this ship, and “have occupied our business in the great waters.” At GOD Almighty’s word, we have seen “the stormy wind arise, which hath lifted up the waves thereof. We have been carried up to the heaven, and down again to the deep, and some of our souls melted away because of the trouble; but I trust we cryed earnestly unto the LORD, and he delivered us out of our distress. For he made the storm to cease; so that the waves thereof were still. And now we are glad, because we are at rest, for GOD hath brought us to the haven where we would be. O that you would therefore praise the LORD for his goodness, and declare the wonders that he hath done for us, the unworthiest of the sons of men.”

Thus _Moses_, thus _Joshua_ behaved. For when they were about to take their leaves of the children of _Israel_, they recounted to them what great things GOD had done for them, as the best arguments and motives they could urge to engage them to obedience. And how can I copy after better examples? What fitter, what more noble motives, to holiness and purity of living, can I lay before you, than they did?

Indeed, I cannot say, that we have seen the “pillar of a cloud by day, or a pillar of fire by night,” going visibly before us to guide our course; but this I can say, that the same GOD who was in that pillar of a cloud, and pillar of fire, which departed not from the _Israelites_, and who has made the sun to rule the day, and the moon to rule the night, has, by his good providence, directed us in our right way, or else the pilot had steered us in vain.

Neither can I say, That we have seen the “sun stand still,” as the children of _Israel_ did in the days of _Joshua_. But surely GOD, during part of our voyage, has caused it to withhold some of that heat, which it usually sends forth in these warmer climates, or else it had not failed, but some of you must have perished in the sickness that has been, and does yet continue among us.

We have not seen the waters stand purposely on an heap, that we might pass through, neither have we been pursued by _Pharaoh_ and his host, and delivered out of their hands; but we have been led through the sea as through a wilderness, and were once remarkably preserved from being run down by another ship; which had GOD permitted, the waters, in all probability, would immediately have overwhelmed us, and like _Pharaoh_ and his host, we should have sunk, as stones, into the sea.

We may, indeed, atheist like, ascribe all these things to natural causes, and say, “Our own skill and foresight has brought us hither in safety.” But as certainly as JESUS CHRIST, the angel of the covenant, in the days of his flesh, walked upon the water, and said to his sinking disciples, “Be not afraid, it is I,” so surely has the same everlasting I AM, “who decketh himself with light as with a garment, who spreadeth out the heavens like a curtain, who claspeth the winds in his fist, who holdeth the waters in the hollow of his hands,” and guided the wise men by a star in the east; so surely, I say, has he spoken, and at his command the winds have blown us where we are now arrived. For his providence ruleth all things; “Wind and storms obey his word:” he saith to it at one time, Go, and it goeth; at another, Come, and it cometh; and at a third time, Blow this way, and it bloweth.

It is he, my brethren, and not we ourselves, that has of late sent us such prosperous gales, and made us to ride, as it were, on the wings of the wind, into the haven where we would be.

“O that you would therefore praise the LORD for his goodness,” and by your lives declare, that you are truly thankful for the wonders he had shewn to us, who are less than the least of the sons of men.

I say, declare it by your lives. For to give him thanks, barely with your lips, while your hearts are far from him, is but a mock sacrifice, nay, an abomination unto the LORD.

This was the end, the royal Psalmist says, GOD had in view, when he shewed such wonders, from time to time, to the people of _Israel_, “That they might keep his statutes, and observe his laws,” _Psalm_ cv. 44. and this, my good friends, is the end GOD would have accomplished in us, and the only return he desires us to make him, for all the benefits he hath conferred upon us.

O then, let me beseech you, give to GOD your hearts, your whole hearts; and suffer yourselves to be drawn by the cords of infinite love, to honour and obey him.

Assure yourselves you can never serve a better master; for his service is perfect freedom; his yoke, when worn a little while, is exceeding easy, his burden light; and in keeping his commandments there is great reward; love, peace, joy in the Holy Ghost here, and a crown of glory that fadeth not away, hereafter.

You may, indeed, let other lords have dominion over you, and Satan may promise to give you all the kingdoms of the world, and the glory of them, if you will fall down and worship him; but he is a liar, and was so from the beginning; he has not so much to give you, as you may tread on with the sole of your foot; or could he give you the whole world, yet, that could not make you happy without GOD. It is GOD alone, my brethren, whose we are, in whose name I now speak, and who has of late shewed us such mercies in the deep, that can give solid lasting happiness to your souls; and he for this reason only desires your hearts, because without him you must be miserable.

Suffer me not then to go away without my errand; as it is the last time I shall speak to you, let me not speak in vain; but let a sense of the divine goodness lead you to repentance.

Even _Saul_, that abandoned wretch, when _David_ shewed him his skirt, which he had cut off, when he might have also taken his life, was so melted down with his kindness, that he lifted up his voice and wept. And we must have hearts harder than _Saul_’s, nay, harder than the nether milstone, if a sense of GOD’s late loving kindnesses, notwithstanding he might so often have destroyed us, does not even compel us to lay down our arms against him, and become his faithful servants and soldiers unto our lives end.

If they have not this effect upon us, we shall, of all men, be most miserable; for GOD is just, as well as merciful; and the more blessings we have received here, the greater damnation, if we do not improve them, shall we incur hereafter.

But GOD forbid that any of those should ever suffer the vengeance of eternal fire, amongst whom, I have, for these four months, been preaching the gospel of CHRIST; but yet thus must it be, if you do not improve the divine mercies: and instead of your being my crown of rejoicing in the day of our LORD JESUS CHRIST, I must appear as a swift witness against you.

But, brethren, I am persuaded better things of you, and things that accompany salvation, though I thus speak.

Blessed be GOD, some marks of a partial reformation at least, have been visible amongst all you that are soldiers. And my weak, though sincere endeavours, to build you up in the knowledge and fear of GOD, have not been altogether in vain in the LORD.

Swearing, I hope is, in a great measure, abated with you; and GOD, I trust, has blessed his late visitations, by making them the means of awakening your consciences, to a more solicitous enquiry about the things which belong to your everlasting peace.

Fulfil you then my joy, by continuing thus minded, and labour to go on to perfection. For I shall have no greater pleasure than to see, or hear, that you walk in the truth.

Consider, my good friends, you are now, as it were, entering on a new world, where you will be surrounded with multitudes of heathens; and if you take not heed to “have your conversation honest amongst them,” and to “walk worthy of the holy vocation wherewith you are called,” you will act the hellish part of _Herod_’s soldiers over again; and cause CHRIST’s religion, as they did his person, to be had in derision of those that are round about you.

Consider further, what peculiar privileges you have enjoyed, above many others that are entering on the same land. They have had, as it were, a famine of the word, but you have rather been in danger of being surfeited with your spiritual manna. And, therefore, as more instructions have been given you, so from you, men will most justly expect the greater improvement in goodness.

Indeed, I cannot say, I have discharged my duty towards you as I ought. No, I am sensible of many faults in my ministerial office, and for which I have not failed, nor, I hope, ever shall fail, to humble myself in secret before GOD. However, this I can say, that except a few days that have been spent necessarily on other persons, whom GOD immediately called me to write and minister unto, and the two last weeks wherein I have been confined by sickness; all the while I have been aboard, I have been either actually engaged in, or preparing myself for instructing you. And though you are now to be committed to the care of another (whose labours I heartily beseech GOD to bless amongst you) yet I trust I shall, at all seasons, if need be, willingly spend, and be spent, for the good of your souls, though the more abundantly I love you, the less I should be loved.

As for your military affairs, I have nothing to do with them. Fear GOD, and you must honour the King. Nor am I well acquainted with the nature of that land which you are now come over to protect; only this I may venture to affirm in the general, that you must necessarily expect upon your arrival at a new colony, to meet with many difficulties. But your very profession teaches you to endure hardship; “be not, therefore, faint-hearted, but quit yourselves like men, and be strong,” _Numbers_ xiv. Be not like those cowardly persons, who were affrighted at the report of the false spies, that came and said, that there were people tall as the _Anakims_ to be grappled with, but be ye like unto _Caleb_ and _Joshua_, all heart; and say, we will act valiantly, for we shall be more than conquerors over all difficulties through JESUS CHRIST that loved us. Above all things, my brethren, take heed, and beware of murmuring, like the perverse _Israelites_, against those that are set over you; and “learn, whatsoever state you shall be in, therewith to be content,” _Philippians_ iv. 11.

As I have spoken to you, I hope your wives also will suffer the word of exhortation,

Your behaviour on shipboard, especially the first part of the voyage, I chuse to throw a cloak over; for to use the mildest terms, it was not such as became the gospel of our LORD JESUS CHRIST. However, of late, blessed be GOD, you have taken more heed to your ways, and some of you have walked all the while, as became “women professing godliness.” Let those accept my hearty thanks, and permit me to intreat you all in general, as you are all now married, to remember the solemn vow you made at your entrance into the marriage state, and see that you be subject to your own husbands, in every lawful thing: Beg of GOD to keep the door of your lips, that you offend not with your tongues; and walk in love, that your prayers be not hindered. You that have children, let it be your chief concern to breed them up in the nurture and admonition of the LORD. And live all of you so holy and unblameable, that you may not so much as be suspected to be unchaste; and as some of you have imitated _Mary Magdalen_ in her sin, strive to imitate her also in her repentance.

As for you, sailors, what shall I say? How shall I address myself to you? How shall I do that which I so much long to do; touch your hearts? Gratitude obliges me to wish thus well to you. For you have often taught me many instructive lessons, and reminded me to put up many prayers to GOD for you, that you might receive your spiritual sight.

When I have seen you preparing for a storm, and reefing your sails to guard against it; how have I wished that you and I were as careful to avoid that storm of GOD’s wrath, which will certainly, without repentance, quickly overtake us? When I have observed you catch at every fair gale, how have I secretly cried, O that we were as careful to know the things that belong to our peace, before they are for ever hid from our eyes! And when I have taken notice, how steadily you eyed your compass in order to steer aright, how have I wished, that we as steadily eyed the word of GOD, which alone can preserve us from “making shipwreck of faith, and a good conscience?” In short, there is scarce any thing you do, which has not been a lesson of instruction to me; and, therefore, it would be ungrateful in me, did I not take this opportunity of exhorting you in the name of our LORD JESUS CHRIST, to be as wise in the things which concern your soul, as I have observed you to be in the affairs belonging to your ship.

I am sensible, that the sea is reckoned but an ill school to learn CHRIST in: and to see a devout sailor, is esteemed as uncommon a thing, as to see a _Saul_ amongst the prophets. But whence this wondering? Whence this looking upon a godly sailor, as a man to be wondered at, as a speckled bird in the creation? I am sure, for the little time I have come in and out amongst you, and as far as I can judge from the little experience I have had of things, I scarce know any way of life, that is capable of greater improvements than yours.

The continual danger you are in of being overwhelmed by the great waters; the many opportunities you have of beholding GOD’s wonders in the deep; the happy retirement you enjoy from worldly temptations; and the daily occasions that are offered you, to endure hardships, are such noble means of promoting the spiritual life, that were your hearts bent towards GOD, you would account it your happiness, that his providence has called you, to “go down to the sea in ships, and to occupy your business in the great waters.”

The royal Psalmist knew this, and, therefore, in the words of the text, calls more especially on men of your employ, to “praise the LORD for his goodness, and declare the wonders he doth for the children of men.”

And O that you would be wise in time, and hearken to his voice to-day, “whilst it is called to-day!” For ye yourselves know how little is to be done on a sick bed. GOD has, in an especial manner, of late, invited you to repentance: two of your crew he has taken off by death, and most of you he has mercifully visited with a grievous sickness. The terrors of the LORD have been upon you, and when burnt with a scorching fever, some of you have cried out, “What shall we do to be saved?” Remember then the resolutions you made, when you thought GOD was about to take away your souls; and see that according to your promises, you shew forth your thankfulness, not only with your lips, but in your lives. For though GOD may bear long, he will not forbear always; and if these signal mercies and judgments do not lead you to repentance, assure yourselves there will at last come a fiery tempest, from the presence of the LORD, which will sweep away you, and all other adversaries of GOD.

I am positive, neither you nor the soldiers have wanted, nor will want any manner of encouragement to piety and holiness of living, from those two persons who have here the government over you; for they have been such helps to me in my ministry, and have so readily concurred in every thing for your good, that they may justly demand a public acknowledgment of thanks both from you and me.

Permit me, my honoured friends, in the name of both classes of your people, to return you hearty thanks for the care and tenderness you have expressed for the welfare of their better parts.

As for the private favours you have shewn to my person, I hope so deep a sense of them is imprinted on my heart, that I shall plead them before GOD in prayer, as long as I live.

But I have still stronger obligations to intercede in your behalf. For GOD, ever adored be his free grace in CHRIST JESUS! has set his seal to my ministry in your hearts. Some distant pangs of the new-birth I have observed to come upon you; and GOD forbid that I should sin against the LORD, by ceasing to pray, that the good work begun in your souls, may be carried on till the day of our LORD JESUS CHRIST.

The time of our departure from each other is now at hand, and you are going out into a world of temptations. But though absent in body, let us be present with each other in spirit; and GOD, I trust, will enable you to be singularly good, to be ready to be accounted fools for CHRIST’s sake; and then we shall meet never to part again in the kingdom of our Father which is in heaven.

To you, my companions and familiar friends, who came over with me to sojourn in a strange land, do I in the next place address myself. For you I especially fear, as well as for myself; because as we take sweet counsel together oftner than others, and as you are let into a more intimate friendship with me in private life, the eyes of all men will be upon you to note even the minutest miscarriage; and, therefore, it highly concerns you to “walk circumspectly towards those that are without,” I hope, that nothing but a single eye to GOD’s glory and the salvation of your own souls, brought you from your native country. Remember then the end of your coming hither, and you can never do amiss. Be patterns of industry, as well as of piety, to those who shall be around you; and above all things let us have such fervent charity amongst ourselves, that it may be said of us, as of the primitive christians, “See how the christians love one another.”

And now I have been speaking to others particularly, I have one general request to make to all, and that with reference to myself.

You have heard, my dear friends, how I have been exhorting every one of you to shew forth your thankfulness for the divine goodness, not only with your lips, but in your lives: But “physician heal thyself,” may justly be retorted on me. For (without any false pretences to humility) I find my own heart so little inclined to this duty of thanksgiving for the benefits I have received, that I had need fear sharing _Hezekiah_’s fate, who because he was lifted up by, and not thankful enough for, the great things GOD had done for him, was given up a prey to the pride of his own heart.

I need, therefore, and beg your most importunate petitions at the throne of grace, that no such evil may befal me; that the more GOD exalts me, the more I may debase myself; and that after I have preached to others, I myself may not be cast away.

And now, brethren, into GOD’s hands I commend your spirits, who, I trust, through his infinite mercies in CHRIST JESUS, will preserve you blameless, till his second coming to judge the world.

Excuse my detaining you so long; perhaps it is the last time I shall speak to you: my heart is full, and out of the abundance of it, I could continue my discourse until midnight. But I must away to your new world; may GOD give you new hearts, and enable you to put in practice what you have heard from time to time, to be your duty, and I need not wish you any thing better. For then GOD will so bless you, that “you will build you cities to dwell in; then will you sow your lands and plant vineyards, which will yield you fruits of increase,” _Psalm_ cvii. 36, 37. “Then your oxen shall be strong to labour, there shall be no leading into captivity, and no complaining in your streets; then shall your sons grow up as the young plants, and your daughters be as the polished corners of the temple: then shall your garners be full and plenteous with all manner of store, and your sheep bring forth thousands, and ten thousands in your streets,” _Psalm_ cxliv. In short, then shall the LORD be your GOD; and as surely as he has now brought us to this haven, where we would be, so surely, after we have past through the storms and tempests of this troublesome world, will he bring us to the haven of eternal rest, where we shall have nothing to do, but to praise him for ever for his goodness, and declare, in never-ceasing songs of praise, the wonders he has done for us, and all the other sons of men.

“To which blessed rest, GOD of his infinite mercy bring us all,
through JESUS CHRIST our LORD! to whom with the Father and
Holy Ghost be all honour and glory, might, majesty, and
dominion, now, henceforth, and for evermore. _Amen, Amen._”

SERMON VIII.

The Necessity and Benefits of Religious Society.

ECCLESIASTES iv. 9, 10, 11, 12.

_Two are better than One, because they have a good Reward for
their Labour._

_For if they fall, the One will lift up his Fellow: But woe be
to him that is alone when he falleth; for he hath not another
to help him up._

_Again, if Two lie together, then they have heat; but how can
One be warm alone?_

_And if One prevail against him, Two shall withstand him; and a
threefold Cord is not quickly broken._

AMONG the many reasons assignable for the sad decay of _true christianity_, perhaps the neglecting to assemble ourselves together, in _religious societies_, may not be one of the least. That I may therefore do my endeavour towards promoting so excellent a means of piety, I have selected a passage of scripture drawn from the experience of the wisest of men, which being a little enlarged on and illustrated, will fully answer my present design; being to shew, in the best manner I can, the necessity and benefits of society in general, and of religious society in particular.

“Two are better than one, &c.”

From which words I shall take occasion to prove,

_First_, The truth of the wise man’s assertion, “Two are better than one,” and that in reference to society in general, and religious society in particular.

_Secondly_, To assign some reasons why two are better than one, especially as to the last particular. 1. Because men can raise up one another when they chance to slip: “For if they fall, the one will lift up his fellow.” 2. Because they can impart heat to each other: “Again, if two lie together, then they have heat; but how can one be warm alone?” 3. Because they can secure each other from those that do oppose them: “And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.” From hence,

_Thirdly_, I shall take occasion to shew the duty incumbent on every member of a _religious society_.

And _Fourthly_, I shall draw an inference or two from what may be said; and then conclude with a word or two of exhortation.

_First_, I am to prove the truth of the wise man’s assertion, that “two are better than one,” and that in reference to society in general, and religious societies in particular.

And how can this be done better, than by shewing that it is absolutely necessary for the welfare both of the bodies and souls of men? Indeed, if we look upon man as he came out of the hands of his Maker, we imagine him to be perfect, entire, lacking nothing. But GOD, whose thoughts are not as our thoughts, saw something still wanting to make _Adam_ happy. And what was that? Why, an help meet for him. For thus speaketh the scripture: “And the LORD GOD said, It is not good that the man should be alone, I will make an help meet for him.”

Observe, GOD said, “It is not good,” thereby implying that the creation would have been imperfect, in some sort, unless an help was found out meet for _Adam_. And if this was the case of man before the fall; if an help was meet for him in a state of perfection; surely since the fall, when we come naked and helpless out of our mother’s womb, when our wants increase with our years, and we can scarcely subsist a day without the mutual assistance of each other, well may we say, “It is not good for man to be alone.”

Society then, we see, is absolutely necessary in respect to our bodily and personal wants. If we carry our view farther, and consider mankind as divided into different cities, countries, and nations, the necessity of it will appear yet more evident. For how can communities be kept up, or commerce carried on, without society? Certainly not at all, since providence seems wisely to have assigned a particular product to almost each particular country, on purpose, as it were, to oblige us to be social; and hath so admirably mingled the parts of the whole body of mankind together, “that the eye cannot say to the hand, I have no need of thee; nor again, the hand to the foot, I have no need of thee.”

Many other instances might be given of the necessity of society, in reference to our bodily, personal, and national wants. But what are all these when weighed in the balance of the sanctuary, in comparison of the infinite greater need of it, with respect to the soul? It was chiefly in regard to this better part, no doubt, that GOD said, “It is not good for the man to be alone.” For, let us suppose _Adam_ to be as happy as may be, placed as the Lord of the creation in the paradise of GOD, and spending all his hours in adoring and praising the blessed Author of his being; yet as his soul was the very copy of the divine nature, whose peculiar property it is to be communicative, without the divine all-sufficiency he could not be compleatly happy, because he was alone and incommunicative, nor even content in paradise, for want of a partner in his joys. GOD knew this, and therefore said, “It is not good that the man shall be alone, I will make a help meet for him.” And though this proved a fatal means of his falling; yet that was not owing to any natural consequence of society; but partly to that cursed apostate, who craftily lies in wait to deceive; partly to _Adam_’s own folly, in rather chusing to be miserable with one he loved, than trust in GOD to raise him up another spouse.

If we reflect indeed on that familiar intercourse, our first parent could carry on with heaven, in a state of innocence, we shall be apt to think he had as little need of society, as to his soul, as before we supposed him to have, in respect to his body. But yet, as GOD and the holy angels were so far above him on the one hand, and the beasts so far beneath him on the other, there was nothing like having one to converse with, who was “bone of his bone, and flesh of his flesh.”

Man, then, could not be fully happy, we see, even in paradise, without a companion of his own species, much less now he is driven out. For, let us view him a little in his natural estate now, since the fall, as “having his understanding darkened, his mind alienated from the life of GOD;” as no more able to see his way wherein he should go, than a blind man to describe the sun: that notwithstanding this, he must receive his sight ere he can see GOD: and that if he never sees him, he never can be happy. Let us view him in this light (or rather this darkness) and deny the necessity of society if we can. A divine revelation we find is absolutely necessary, we being by nature as unable to know, as we are to do our duty. And how shall we learn except one teach us? But was GOD to do this himself, how should we, but with _Moses_, exceedingly quake and fear? Nor would the ministry of angels in this affair, be without too much terror. It is necessary, therefore (at least GOD’s dealing with us hath shewed it to be so) that we should be drawn with the cords of a man. And that a divine revelation being granted, we should use one another’s assistance, under GOD, to instruct each other in the knowledge, and to exhort one another to the practice of those things which belong to our everlasting peace. This is undoubtedly the great end of society intended by GOD since the fall, and a strong argument it is, why “two are better than one,” and why we should “not forsake the assembling ourselves together.”

But farther, let us consider ourselves as christians, as having this natural veil, in some measure, taken off from our eyes by the assistance of GOD’s holy Spirit, and so enabled to see what he requires of us. Let us suppose ourselves in some degree to have tasted the good word of life, and to have felt the powers of the world to come, influencing and moulding our souls into a religious frame: to be fully and heartily convinced that we are soldiers listed under the banner of CHRIST, and to have proclaimed open war at our baptism, against the world, the flesh, and the devil; and have, perhaps, frequently renewed our obligations so to do, by partaking of the LORD’s supper: that we are surrounded with millions of foes without, and infested with a legion of enemies within: that we are commanded to shine as lights in the world, in the midst of a crooked and perverse generation: that we are travelling to a long eternity, and need all imaginable helps to shew, and encourage us in our way thither. Let us, I say, reflect on all this, and then how shall each of us cry out, brethren, what a necessary thing it is to meet together in religious societies?

The primitive christians were fully sensible of this, and therefore we find them continually keeping up communion with each other: for what says the scripture? They continued stedfastly in the apostle’s doctrine and fellowship, _Acts_ ii. 42. _Peter_ and _John_ were no sooner dismissed by the great council, than they haste away to their companions. “And being set at liberty they came to their own, and told them all these things which the high priest had said unto them,” _Acts_ iv. 23. _Paul_, as soon as converted, “tarried three days with the disciples that were at _Damascus_,” _Acts_ ix. 19. And _Peter_ afterwards, when released from prison, immediately goes to the house of _Mary_, where there were “great multitudes assembled, praying,” _Acts_ xii. 12. And it is reported of the christians in after-ages, that they used to assemble together before day-light, to sing a psalm to CHRIST as GOD. So precious was the _Communion of Saints_ in those days.

If it be asked, what advantages we shall reap from such a procedure now? I answer, much every way. “Two are better than one, because they have a good reward for their labour: for if they fall, the one will lift up his fellow; but woe be to him that is alone when he falleth, for he hath not another to help him up. Again, if two lie together, then they have heat; but how can one be warm alone? And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.”

Which directly leads me to my Second general head, under which
I was to assign some reasons why “two are better than one,”
especially in _Religious Society_.

1. As man in his present condition cannot always stand upright, but by reason of the frailty of his nature cannot but fall; one eminent reason why two are better than one, or, in other words, one great advantage of religious society is, “That when they fall, the one will lift up his fellow.”

And an excellent reason this, indeed! For alas! when we reflect how prone we are to be drawn into error in our judgments, and into vice in our practice; and how unable, at least how very unwilling, to espy or correct our own miscarriages; when we consider how apt the world is to flatter us in our faults, and how few there are so kind as to tell us the truth; what an inestimable privilege must it be to have a set of true, judicious, hearty friends about us, continually watching over our souls, to inform us where we have fallen, and to warn us that we fall not again for the future. Surely it is such a privilege, that (to use the words of an eminent christian) we shall never know the value thereof, till we come to glory.

But this is not all; for supposing that we could always stand upright, yet whosoever reflects on the difficulties of religion in general, and his own propensity to lukewarmness and indifference in particular, will find that he must be zealous as well as steady, if ever he expects to enter the kingdom of heaven. Here, then, the wise man points out to us another excellent reason why two are better than one. “Again, if two lye together, then they have heat; but how can one be warm alone?” Which was the next thing to be considered.

2. A second reason why two are better than one, is because they can impart heat to each other.

It is an observation no less true than common, that kindled coals, if placed asunder, soon go out, but if heaped together, quicken and enliven each other, and afford a lasting heat. The same will hold good in the case now before us. If christians kindled by the grace of GOD, unite, they will quicken and enliven each other; but if they separate and keep asunder, no marvel if they soon grow cool or tepid. If two or three meet together in CHRIST’s name, they will have heat: but how can one be warm alone?

Observe, “How can one be warm alone?” The wise man’s expressing himself by way of question, implies an impossibility, at least a very great difficulty, to be warm in religion without company, where it may be had. Behold here, then, another excellent benefit flowing from religious society; it will keep us zealous, as well as steady, in the ways of godliness.

But to illustrate this a little farther by a comparison or two. Let us look upon ourselves (as was above hinted) as soldiers listed under CHRIST’s banner; as going out with “ten thousand, to meet one that cometh against us with twenty thousand;” as persons that are to “wrestle not only with flesh and blood, but against principalities, against powers, and spiritual wickednesses in high places.” And then tell me, all ye that fear GOD, if it be not an invaluable privilege to have a company of fellow soldiers continually about us, animating and exhorting each other to stand our ground, to keep our ranks, and manfully to follow the captain of our salvation, though it be through a sea of blood?

Let us consider ourselves in another view before mentioned, as persons travelling to a long eternity; as rescued by the free grace of GOD, in some measure, from our natural _Egyptian_ bondage, and marching under the conduct of our spiritual _Joshua_, through the wilderness of this world, to the land of our heavenly _Canaan_. Let us farther reflect how apt we are to startle at every difficulty; to cry, “There are lions! There are lions in the way! There are the sons of _Anak_” to be grappled with, ere we can possess the promised land: How prone we are, with _Lot_’s wife, to look wishfully back on our spiritual _Sodom_, or, with the foolish _Israelites_, to long again for the flesh-pots of _Egypt_; and to return to our former natural state of bondage and slavery. Consider this, my brethren, and see what a blessed privilege it will be to have a set of _Israelites_ indeed about us, always reminding us of the folly of any such cowardly design, and of the intolerable misery we shall run into, if we fall in the least short of the promised land.

More might be said on this particular, did not the limits of a discourse of this nature oblige me to hasten,

3. To give a third reason, mentioned by the wise man in the text, why two are better than one; because they can secure each other from enemies without. “And if one prevail against him, yet two shall withstand him: and a threefold cord is not quickly broken.”