Chapter II: CHRIST doth Invite all of you to be his spouse (3)

Hitherto we have considered the advantages of religious societies, as a great preservative against falling (at least dangerously falling) into sin and lukewarmness, and that too from our own corruptions. But what says the wise son of _Sirach_? “My son, when thou goest to serve the LORD, prepare thy soul for temptation:” and that not only from inward, but outward foes; particularly from those two grand adversaries, the world and the devil: for no sooner will thine eye be bent heavenward, but the former will be immediately diverting it another way, telling thee thou needest not be singular in order to be religious; that you may be a christian without going so much out of the common road.

Nor will the devil be wanting in his artful insinuations, or impious suggestions, to divert or terrify thee from pressing forwards, “that thou mayst lay hold on the crown of life.” And if he cannot prevail this way, he will try another; and, in order to make his temptation the more undiscerned, but withal more successful, he will employ, perhaps, some of thy nearest relatives, or most powerful friends, (as he set _Peter_ on our blessed Master) who will always be bidding thee to spare thyself; telling thee thou needest not take so much pains; that it is not so difficult a matter to get to heaven as some people would make of it, nor the way so narrow as others imagine it to be.

But see here the advantage of religious company; for supposing thou findest thyself thus surrounded on every side, and unable to withstand such horrid (though seemingly friendly) counsels, haste away to thy companions, and they will teach thee a truer and better lesson; they will tell thee, that thou must be singular if thou wilt be religious; and that it is as impossible for a christian, as for a city set upon a hill, to be hidden: that if thou wilt be an almost christian (and as good be none at all) thou mayest live in the same idle, indifferent manner as thou seest most other people do: but if thou wilt be not only almost, but altogether a christian, they will inform thee thou must go a great deal farther: that thou must not only faintly seek, but “earnestly strive to enter in at the strait gate:” that there is but one way now to heaven as formerly, even through the narrow passage of a sound conversion: and that in order to bring about this mighty work, thou must undergo a constant, but necessary discipline of fasting, watching, and prayer. And therefore, the only reason why those friends give thee such advice, is, because they are not willing to take so much pains themselves; or, as our Saviour told _Peter_ on a like occasion, because they “savour not the things that be of GOD, but the things that be of men.”

This then, is another excellent blessing arising from religious society, that friends can hereby secure each other from those who oppose them. The devil is fully sensible of this, and therefore he has always done his utmost to suppress, and put a stop to the communion of saints. This was his grand artifice at the first planting of the gospel; to persecute the professors of it, in order to separate them. Which, though GOD, as he always will, over-ruled for the better; yet, it shews, what an enmity he has against christians assembling themselves together. Nor has he yet left off his old stratagem; it being his usual way to entice us by ourselves, in order to tempt us; where, by being destitute of one another’s help, he hopes to lead us captive at his will.

But, on the contrary, knowing his own interest is strengthened by society, he would first persuade us to neglect the communion of saints, and then bid us “stand in the way of sinners,” hoping thereby to put us into the seat of the scornful. _Judas_ and _Peter_ are melancholy instances of this. The former had no sooner left his company at supper, but he went out and betrayed his master: and the dismal downfal of the latter, when he would venture himself amongst a company of enemies, plainly shews us what the devil will endeavour to do, when he gets us by ourselves. Had _Peter_ kept his own company, he might have kept his integrity; but a single cord, alas! how quickly was it broken? Our blessed Saviour knew this full well, and therefore it is very observable, that he always sent out his disciples “two by two.”

And now, after so many advantages to be reaped from religious society, may we not very justly cry out with the wise man in my text, “Woe be to him that is alone; for when he falleth, he hath not another to lift him up?” When he is cold, he hath not a friend to warm him; when he is assaulted, he hath not a second to help him to withstand his enemy.

III. I now come to my third general head, under which was to be
shewn the several duties incumbent on every member of a
religious society, as such, which are three. 1. Mutual reproof;
2. Mutual exhortation; 3. Mutual assisting and defending each
other.

1. _Mutual reproof._ “Two are better than one; for when they fall, the one will lift up his fellow.”

Now, reproof may be taken either in a more extensive sense, and then it signifies our raising a brother by the gentlest means, when he falls into sin and error; or in a more restrained signification, as reaching no farther than those miscarriages, which unavoidably happen in the most holy men living.

The wise man, in the text, supposes all of us subject to both: “For when they fall (thereby implying that each of us may fall) the one will lift up his fellow.” From whence we may infer, that “when any brother is overtaken with a fault, he that is spiritual (that is, regenerate, and knows the corruption and weakness of human nature) ought to restore such a one in the spirit of meekness.” And why he should do so, the apostle subjoins a reason “considering thyself, lest thou also be tempted;” i. e. considering thy own frailty, lest thou also fall by the like temptation.

We are all frail unstable creatures; and it is merely owing to the free grace and good providence of GOD that we run not into the same excess of riot with other men. Every offending brother, therefore, claims our pity rather than our resentment; and each member should strive to be the most forward, as well as most gentle, in restoring him to his former state.

But supposing a person not to be overtaken, but to fall wilfully into a crime; yet who art thou that deniest forgiveness to thy offending brother? “Let him that standeth take heed lest he fall.” Take ye, brethren, the holy apostles as eminent examples for you to learn by, how you ought to behave in this matter. Consider how quickly they joined the right hand of fellowship with _Peter_, who had so wilfully denied his master: for we find _John_ and him together but two days after, _John_ xx. 2. And verse 19, we find him assembled with the rest. So soon did they forgive, so soon associate with their sinful, yet relenting brother. “Let us go and do likewise.”

But there is another kind of reproof incumbent on every member of a religious society; namely, a _gentle rebuke_ for some miscarriage or other, which though not actually sinful, yet may become the occasion of sin. This indeed seems a more easy, but perhaps will be found a more difficult point than the former: for when a person has really sinned, he cannot but own his brethrens reproof to be just; whereas, when it was only for some little misconduct, the pride that is in our natures will scarce suffer us to brook it. But however ungrateful this pill may be to our brother, yet if we have any concern for his welfare, it must be administered by some friendly hand or other. By all means then let it be applied; only, like a skilful physician, gild over the ungrateful pill, and endeavour, if possible, to deceive thy brother into health and soundness. “Let all bitterness, and wrath, and malice, and evil-speaking, be put away” from it. Let the patient know, his recovery is the only thing aimed at, and that thou delightest not causelesly to grieve thy brother; then thou canst not want success.

2. _Mutual exhortation_ is the second duty resulting from the words of the text. “Again, if two lye together, then they have heat.”

Observe, the wise man supposes it as impossible for religious persons to meet together, and not to be the warmer for each other’s company, as for two persons to lye in the same bed, and yet freeze with cold. But now, how is it possible to communicate heat to each other, without mutually stirring up the gift of GOD which is in us, by brotherly exhortation? Let every member then of a religious society write that zealous apostle’s advice on the tables of his heart; “See that ye exhort, and provoke one another to love, and to good works; and so much the more, as you see the day of the LORD approaching.” Believe me, brethren, we have need of exhortation to rouse up our sleepy souls, to set us upon our watch against the temptations of the world, the flesh, and the devil; to excite us to renounce ourselves, to take up our crosses, and follow our blessed master, and the glorious company of saints and martyrs, “who through faith have fought the good fight, and are gone before us to inherit the promises.” A third part, therefore, of the time wherein a religious society meets, seems necessary to be spent in this important duty: for what avails it to have our understandings enlightened by pious reading, unless our wills are at the same time inclined, and inflamed by mutual exhortation, to put it in practice? Add also, that this is the best way both to receive and impart light, and the only means to preserve and increase that warmth and heat which each person first brought with him; GOD so ordering this, as all other spiritual gifts, that “to him that hath, i. e. improves and communicates what he hath, shall be given; but from him that hath not, or does not improve the heat he hath, shall be taken away even that which he seemed to have.” So needful, so essentially necessary, is exhortation to the good of society.

3. Thirdly, The text points out another duty incumbent on every member of a religious society, to defend each other from those that do oppose them. “And if one prevail against him, yet two shall withstand him; and a threefold cord is not quickly broken.”

Here the wise man takes it for granted, that offences will come, nay, and that they may prevail too. And this is no more than our blessed master has long since told us. Not, indeed, that there is any thing in christianity itself that has the least tendency to give rise to, or promote such offences: No, on the contrary, it breathes nothing but unity and love.

But so it is, that ever since the fatal sentence pronounced by GOD, after our first parents fall, “I will put enmity between thy seed and her seed;” he that is born after the flesh, the unregenerate unconverted sinner, has in all ages “persecuted him that is born after the spirit:” and so it always will be. Accordingly we find an early proof given of this in the instance of _Cain_ and _Abel_; of _Ishmael_ and _Isaac_; and of _Jacob_ and _Esau_. And, indeed, the whole Bible contains little else but an history of the great and continued opposition between the children of this world, and the children of GOD. The first christians were remarkable examples of this; and though those troublesome times, blessed be GOD, are now over, yet the apostle has laid it down as a general rule, and all who are sincere experimentally prove the truth of it; that “they that will live godly in CHRIST JESUS, must (to the end of the world, in some degree or other) suffer persecution.” That therefore this may not make us desert our blessed master’s cause, every member should unite their forces, in order to stand against it. And for the better effecting this, each would do well, from time to time, to communicate his experiences, grievances, and temptations, and beg his companions (first asking GOD’s assistance, without which all is nothing) to administer reproof, exhortation, or comfort, as his case requires: so that “if one cannot prevail against it, yet two shall withstand it; and a threefold (much less a many-fold) cord will not be quickly broken.”

IV. But it is time for me to proceed to the fourth general thing
proposed, to draw an inference or two from what has been said.

1. And first, if “two are better than one,” and the advantages of religious society are so many and so great; then it is the duty of every true christian to set on foot, establish and promote, as much as in him lyes, societies of this nature. And I believe we may venture to affirm, that if ever a spirit of true christianity is revived in the world, it must be brought about by some such means as this. Motives, surely, cannot be wanting, to stir us up to this commendable and necessary undertaking: for, granting all hitherto advanced to be of no force, yet methinks the single consideration, that great part of our happiness in heaven will consist in the _Communion of Saints_; or that the interest as well as piety of those who differ from us, is strengthened and supported by nothing more than their frequent meetings; either of these considerations, I say, one would think, should induce us to do our utmost to copy after their good example, and settle a lasting and pious communion of the saints on earth. Add to this, that we find the kingdom of darkness established daily by such like means; and shall not the kingdom of CHRIST be set in opposition against it? Shall the children of _Belial_ assemble and strengthen each other in wickedness; and shall not the children of GOD unite, and strengthen themselves in piety? Shall societies on societies be countenanced for midnight revellings, and the promoting of vice, and scarcely one be found intended for the propagation of virtue? Be astonished, O heavens at this!

2. But this leads me to a second inference; namely, to warn persons of the great danger those are in, who either by their subscriptions, presence, or approbation, promote societies of a quite opposite nature to religion.

And here I would not be understood, to mean only those public meetings which are designed manifestly for nothing else but revellings and banquetings, for chambering and wantonness, and at which a modest heathen would blush to be present; but also those seemingly innocent entertainments and meetings, which the politer part of the world are so very fond of, and spend so much time in: but which, notwithstanding, keep as many persons from a sense of true religion, as doth intemperance, debauchery, or any other crime whatever. Indeed, whilst we are in this world, we must have proper relaxations, to fit us both for the business of our profession, and religion. But then, for persons who call themselves christians, that have solemnly vowed at their baptism, to renounce the vanities of this sinful world; that are commanded in scripture “to abstain from all appearance of evil, and to have their conversation in heaven:” for such persons as these to support meetings, which (to say no worse of them) are vain and trifling, and have a natural tendency to draw off our minds from GOD, is absurd, ridiculous, and sinful. Surely two are not better than one in this case: No; it is to be wished there was not one to be found concerned in it. The sooner we forsake the assembling ourselves together in such a manner, the better; and no matter how quickly the cord that holds such societies (was it a thousand-fold) is broken.

But you, brethren, have not so learned CHRIST: but, on the contrary, like true disciples of your Lord and Master, have by the blessing of GOD (as this evening’s solemnity abundantly testifies) happily formed yourselves into such societies, which, if duly attended on, and improved, cannot but strengthen you in your christian warfare, and “make you fruitful in every good word and work.”

What remains for me, but, as was proposed, in the last place, to close what has been said, in a word or two, by way of exhortation, and to beseech you, in the name of our LORD JESUS CHRIST, to go on in the way you have begun; and by a constant conscientious attendance on your respective societies, to discountenance vice, encourage virtue, and build each other up in the knowledge and fear of GOD.

Only permit me to “stir up your pure minds, by way of remembrance,” and to exhort you, “if there be any consolation in CHRIST, any fellowship of the spirit,” again and again to consider, that as all christians in general, so all members of religious societies in particular, are in an especial manner, as houses built upon an hill; and that therefore it highly concerns you to walk circumspectly towards those that are without, and to take heed to yourselves, that your conversation, in common life, be as becometh such an open and peculiar profession of the gospel of CHRIST: knowing that the eyes of all men are upon you, narrowly to inspect every circumstance of your behaviour: and that every notorious wilful miscarriage of any single member will, in some measure, redound to the scandal and dishonour of your whole fraternity.

Labour, therefore, my beloved brethren, to let your practice correspond to your profession: and think not that it will be sufficient for you to plead at the last day, LORD have we not assembled ourselves together in thy name, and enlivened each other, by singing psalms, and hymns, and spiritual songs? For verily, I say unto you, notwithstanding this, our blessed LORD will bid you depart from him; nay, you shall receive a greater damnation, if, in the midst of these great pretensions, you are found to be workers of iniquity.

But GOD forbid that any such evil should befal you; that there should be ever a _Judas_, a traitor, amongst such distinguished followers of our common master. No, on the contrary, the excellency of your rules, the regularity of your meetings, and more especially your pious zeal in assembling in such a public and solemn manner so frequently in the year, persuade me to think, that you are willing, not barely to seem, but to be in reality, christians; and hope to be found at the last day, what you would be esteemed now, holy, sincere disciples of a crucified Redeemer.

Oh, may you always continue thus minded! and make it your daily, constant endeavour, both by precept and example, to turn all your converse with, more especially those of your own societies, into the same most blessed spirit and temper. Thus will you adorn the gospel of our LORD JESUS CHRIST in all things: Thus will you anticipate the happiness of a future state; and by attending on, and improving the communion of saints on earth, be made meet to join the communion and fellowship of the spirits of just men made perfect, of the holy angels, nay, of the ever-blessed and eternal GOD in heaven.

Which GOD of his infinite mercy grant through JESUS CHRIST our
LORD; to whom with the Father and the Holy Ghost, three
persons and one GOD, be ascribed, as is most due, all honour
and praise, might, majesty and dominion, now and for ever.
_Amen._

SERMON IX.

The Folly and Danger of being not righteous enough.

ECCLESIASTES vii. 16.

_Be not righteous over-much, neither make thyself over-wise: why
shouldst thou destroy thyself?_

NOTHING is more frequent, than while people are living in a course of sin, and after the fashion and manner of the world, there is no notice taken of them; neither are their ways displeasing to their companions and carnal relations: but if they set their faces Zion-ward, and begin to feel the power of GOD on their hearts; then they are surrounded with temptations from their friends, who thus act the devil’s part. The enemies, the greatest enemies a young convert meets with, my dear brethren, are those of his own house. They that will be godly, must suffer persecution; so it was in CHRIST’s time, and so it was in the Apostles time too; for our LORD came not to send peace, but a sword. Our relations would not have us sit in the scorner’s chair; they would not have us be prodigals, consuming our substance upon harlots; neither would they have us rakes or libertines, but they would have us be contented with an almost christianity. To keep up our reputation by going to church, and adhering to the outward forms of religion, saying our prayers, reading the word of GOD, and taking the sacraments; this, they imagine, is all that is necessary for to be christians indeed; and when we go one step farther than this, their mouths are open against us, as _Peter_’s was to CHRIST: “Spare thyself, do thyself no harm.”

And of this nature are the words of the text. They are not the words of _Solomon_ himself, but the words of an infidel speaking to him, whom he introduces in several parts of this book; for _Solomon_ had been shewing the misfortunes which attended the truly good, as in the verse before our text.

Upon this the infidel says, “Be not righteous over-much, neither be thou over-wise: why shouldst thou destroy thyself?” _i. e._ Why shouldst thou bring these misfortunes upon thyself, by being over-strict? Be not righteous over-much; eat, drink, and be merry, live as the world lives, and then you will avoid those misfortunes which may attend you, by being righteous over-much.

This text has another meaning; but take it which way you will, my brethren, it was spoken by an unbeliever; therefore it was no credit for the person who lately preached upon this text, to take it for granted, that these were the words of _Solomon_: the words of an infidel was not a proper text to a christian congregation. But as _David_ came out against _Goliah_, not armed as the champion was, with sword and spear, but with a sling and stone, and then cut off his head with his own sword; so I come out against these letter-learned men, in the strength of the LORD JESUS CHRIST; and, my dear brethren, I trust he will direct me to use my sling, so that our enemies may not gainsay us; and by the sword of GOD’s word, cut off the heads of our Redeemer’s enemies.

But though they are not the words of _Solomon_, yet we will take them in the same manner the late writer did; and, from the words, shall,

_First_, Shew you what it is, not to be righteous over-much,
that we may not destroy ourselves.

_Secondly_, I shall let you see what it is to be righteous
over-much. And then,

_Thirdly_, Conclude with an exhortation to all of you, high and
low, rich and poor, one with another, to come to the LORD
JESUS CHRIST.

_First_, The first thing proposed, is to shew you what it is not to be righteous over-much. And here,

It is by no means to be righteous over-much, to affirm we must have the same Spirit of GOD as the first Apostles had, and must feel that Spirit upon our hearts.

By receiving the Spirit of GOD, is not to be understood, that we are to be inspired to shew outward signs and wonders, to raise dead bodies, to cure leprous persons, or to give sight to the blind; these miracles were only of use in the first ages of the church; and therefore christians (nominal christians, for we have little else but the name) may have all the gifts of the Spirit, and yet none of the graces of it: Thou, O man, mayest be enabled by faith to remove mountains; thou, by the power of GOD, mayest cast out devils; thou, by that power, mayest speak with the tongues of men and angels; yea, thou mayest, by that power, hold up thy finger and stop the sun in the firmament; and if all these are unsanctified by the Spirit of GOD, they would be of no service to thee, but would hurry thee to hell with the greater solemnity. _Saul_ received the spirit of prophesying, and had another heart, yet _Saul_ was probably a cast-away. We must receive the Spirit of GOD in its sanctifying graces upon our souls; for CHRIST says, “Unless a man be born again, he cannot see the kingdom of GOD.” We are all by nature born in sin, and at as great a distance from GOD, as the devils themselves. I have told you often, and now tell you again, that you are by nature a motley mixture of the beast and devil, and we cannot recover ourselves from the state wherein we have fallen, therefore must be renewed by the Holy Ghost. By the Holy Ghost, I mean, the third Person of the ever-blessed Trinity, co-equal, co-essential, co-eternal, and consubstantial with the Father and the Son; and therefore, when we are baptized, it is into the nature of the Father, into the nature of the Son, and into the nature of the Holy Ghost: and we are not true christians, till we are sanctified by the Spirit of GOD.

Though our modern preachers do not actually deny the Spirit of GOD, yet they say, “Christians must not feel him;” which is in effect to deny him. When _Nicodemus_ came to CHRIST, and the LORD JESUS was instructing him, concerning the new birth, says he to our LORD, “How can these things be?” _Nicodemus_, though a master of _Israel_, acts just as our learned Rabbi’s do now. The answer that CHRIST gave him should stop the mouths of our letter-learned pharisees: “The wind bloweth where it listeth, and we hear the sound thereof, but cannot tell whence it cometh, nor whither it goeth.” Now till the Spirit of GOD is felt on our souls as the wind on our bodies, indeed, my dear brethren, you have no interest in him: religion consists not in external performance, it must be in the heart, or else it is only a name, which cannot profit us, a name to live whilst we are dead.

A late preacher upon this text, seems to laugh at us, for talking of the Spirit in a sensible manner, and talks to us as the _Jews_ did to CHRIST: They said, “How can this man give us his flesh to eat?” So he asks, “What sign or proof do we give of it?” We do not imagine, that GOD must appear to us, and give it us: no; but there may be, and is, a frequent receiving, when no seeing of it; and it is as plainly felt in the soul, as any impression is, or can be, upon the body. To what a damnable condition should we bring poor sinners, if they could not be sensible of the Spirit of GOD; namely, a reprobate mind and past feeling?

“What proof do they give?” says the writer. What sign would they have? Do they expect us to raise the dead, to give sight to the blind, to cure lepers, to make the lame to walk, and the deaf to hear? If these are what they expect, I speak with humility, GOD, by us, hath done greater things than these: many, who were dead in sin, are raised to scripture-life: those, who were leprous by nature, are cleansed by the Spirit of GOD; those, who were lame in duty, now run in GOD’s commands; those, who were deaf, their ears are unstopped to hear his discipline, and hearken to his advice; and the poor have the gospel preached to them. No wonder people talk at this rate, when they can tell us, “That the Spirit of GOD, is a good conscience, consequent thereupon.” My dear brethren, _Seneca_, _Cicero_, _Plato_, or any of the heathen philosophers, would have given as good a definition as this: It means no more, than reflecting that we have done well. This, this is only Deism refined: Deists laugh at us, when we pretend to be against their notions, and yet these men use no other reason for our differing from them, than what is agreeable to Deists principles.

This writer tells us, “It is against common-sense to talk of the feeling of the Spirit of GOD.” Common-sense, my brethren, was never allowed to be a judge; yea, it is above its comprehension, neither are, nor can the ways of GOD be known by common-sense. We should never have known the things of GOD at all by our common senses: no; it is the revelation of GOD which is to be our judge; it is that we appeal to, and not to our weak and shallow conceptions of things. Thus we may see, it is by no means to be righteous over-much, to affirm we must have the Spirit of GOD as the Apostles had. Nor,

_Secondly_, Is it to be righteous over-much to frequent religious assemblies.

The preacher, upon this text, aims at putting aside all the religious societies that are in the kingdom: Indeed, he says, “You may go to church as often as opportunity serves, and on _Sundays_; say your prayers, read the word of GOD; and, in his opinion, every thing else had better be let alone: and as for the Spirit of GOD upon your souls, you are to look upon it as useless and unnecessary.” If this, my brethren, is the doctrine we have now preached, christianity is at a low ebb indeed: but GOD forbid you should thus learn JESUS CHRIST. Do you not forbear the frequenting of religious assemblies; for as nothing helps to build up the devil’s kingdom more than the societies of wicked men, nothing would be more for pulling of it down, than the people of GOD meeting to strengthen each others hands; and as the devil has so many friends, will none of you be friends to the blessed JESUS? Yes, I hope many of you will be of the LORD’s side, and build each other up in christian love and fellowship. This is what the primitive christians delighted in; and shall not we follow so excellent an example? My brethren, till christian conversation is more agreeable to us, we cannot expect to see the gospel of CHRIST run and be glorified. Thus it is by no means to be righteous over-much, to frequent religious assemblies. Nor,

_Thirdly_, Is it to be righteous over-much, to abstain from the diversions and entertainments of the age.

We are commanded to “abstain from the appearance of evil,” and that “whatsoever we do, whether we eat or drink, we shall do all to the glory of GOD.” The writer upon this text tells us, “That it will be accounted unlawful to smell to a rose:” no, my dear brethren, you may smell to a pink and rose too if you please, but take care to avoid the appearance of sin. They talk of innocent diversions and recreations; for my part, I know of no diversion, but that of _doing good_: if you can find any diversion which is not contrary to your baptismal vow, of renouncing the pomps and vanities of this wicked world; if you can find any diversion which tends to the glory of GOD; if you can find any diversion, which you would be willing to be found at by the LORD JESUS CHRIST, I give you free licence to go to them and welcome; but if, on the contrary, they are found to keep sinners from coming to the LORD JESUS CHRIST; if they are a means to harden the heart, and such as you would not willingly be found in when you come to die, then, my dear brethren, keep from them: for, indeed, the diversions of this age are contrary to christianity. Many of you may think I have gone too far, but I shall go a great deal farther yet: I will attack the devil in his strongest holds, and bear my testimony against our fashionable and polite entertainments. What satisfaction can it be, what pleasure is there in spending several hours at _cards_? Strange! that even people who are grown old, can spend whole nights in this diversion: perhaps many of you will cry out, “What harm is there in it?” My dear brethren, whatsoever is not of faith, or for the glory of GOD, is a sin: Now does cards tend to promote this? Is it not mispending your precious time, which should be employed in working out your salvation with fear and trembling? Do _play-houses_, _horse-racing_, _balls_ and _assemblies_, tend to promote the glory of GOD? Would you be willing to have your soul demanded of you, while you are at one of those places? Many of these are, (I must speak, I cannot forbear to speak against these entertainments; come what will, I will declare against them) many, I say, of these are kept up by public authority: the play-houses are supported by a public fund, and our newspapers are full of horse-races all through the kingdom: these things are sinful; indeed they are exceeding sinful. What good can come from a horse-race; from abusing GOD Almighty’s creatures, and putting them to that use he never designed for them: the play-houses, are they not nurseries of debauchery in the age? and the supporters and patrons of them, are encouragers and promoters of all the evil that is done by them; they are the bane of the age, and will be the destruction of those who frequent them. Is it not high time for the true ministers of JESUS CHRIST, who have been partakers of the heavenly gift, to lift up their voices as a trumpet, and cry aloud against these diversions of the age? Are they not earthly, sensual, devilish? If you have tasted of the love of GOD, and have felt his power upon your souls, you would no more go to a play, than you would run your head into a furnace.

And what occasions these places to be so much frequented, is the clergy’s making no scruple to be at these polite places: they frequent play-houses, they go to horse-races, they go to balls and assemblies, they frequent taverns, and follow all the entertainments that the age affords; and yet these are the persons who should advise their hearers to refrain from them; but instead thereof, they encourage them by their example. Persons are too apt to rely upon, and believe their pastors, rather than the scriptures; they think that there is no crime in going to plays or horse-races, to balls and assemblies; for if there were, they think those persons, who are their ministers, would not frequent them: but, my dear brethren, observe they always go disguised, the ministers are afraid of being seen in their gowns and cassocks; the reason thereof is plain, their consciences inform them, that it is not an example fit for the ministers of the gospel to set; thus, they are the means of giving that offence to the people of GOD, which I would not for ten thousand worlds: they lay a stumbling-block in the way of their weak brethren, which they will not remove, though it is a stumbling-block of offence. “Woe unto the world because of offences, but woe unto that man by whom the offence cometh.” The polite gentlemen of the age, spend their time in following these diversions, because the love of GOD is not in their hearts; they are void of CHRIST, and destitute of the Spirit of GOD; and not being acquainted with the delight there is in GOD and his ways, being strangers to these things, they run to the devil for diversions, and are pleased and delighted with the silly ones he shews them.

My dear brethren, I speak of these things, these innocent diversions, as the polite part of the world calls them, by experience; perhaps none, for my age, hath read or seen more plays than I have: I took delight in, and was pleased with them. It is true, I went to church frequently, received the sacrament, and was diligent in the use of the forms of religion, but I was all this while ignorant of the power of GOD on my heart, and unacquainted with the work of grace; but when GOD was pleased to shine with power upon my soul, I could no longer be contented to feed on husks, or what the swine did eat: the Bible then was my food; there, and there only I took delight: and till you feel this same power, you will not abstain from the earthly delights of this age, you will take no comfort in GOD’s ways, nor receive any comfort from him; for you are void of the love of GOD, having only the form of godliness, while you are denying the power of it; you are nominal christians, when you have not the power of christianity.

The polite gentlemen say, “Are we to be always upon our knees? Would you have us be always at prayer, and reading or hearing the word of GOD?”

My dear brethren, the fashionable ones, who take delight in hunting, are not tired of being continually on horseback after their hounds; and when once you are renewed by the Spirit of GOD, it will be a continual pleasure to be walking with, and talking of GOD, and telling what great things JESUS CHRIST hath done for your souls; and till you can find as much pleasure in conversing with GOD, as these men do of their hounds, you have no share in him; but when you have tasted how good the LORD is, you will shew forth his praise; out of the abundance of your heart your mouth will speak.

This brings me to the second thing proposed, which is an extream that very seldom happens:

_Secondly_, To shew what it is to be righteous over-much. And here,

_First_, When we confine the Spirit of GOD to this or that particular church; and are not willing to converse with any but those of the same communion; this is to be righteous over-much with a witness: and so it is, to confine our communion within church-walls, and to think that JESUS could not preach in a field as well as on consecrated-ground; this is _judaism_, this is _bigotry_: this is like _Peter_, who would not go to preach the gospel to the _Gentiles_, till he had a vision from GOD: and when his conduct was blamed by the disciples, he could not satisfy them till he had acquainted them with the vision he had seen. And, therefore, we may justly infer, the Spirit of GOD is the center of unity; and wherever I see the image of my Master, I never enquire of them their opinions; I ask them not what they are, so they love JESUS CHRIST in sincerity and truth, but embrace them as my brother, my sister, and my spouse: and this is the spirit of christianity. Many persons, who are bigots to this or that opinion, when one of a different way of thinking hath come where they were, have left the room or place on the account: this is the spirit of the devil; and if it was possible that these persons could be admitted into heaven with such tempers, that very place would be hell to them. Christianity will never flourish, till we are all of one heart and of one mind; and this would be the only means of seeing the gospel of JESUS to flourish, more than ever it will by persecuting those who differ from us.

This may be esteemed as enthusiasm and madness, and as a design to undermine the established church: No; GOD is my judge, I should rejoice to see all the world adhere to her articles; I should rejoice to see the ministers of the Church of _England_, preach up those very articles they have subscribed to; but those ministers who do preach up the articles, are esteemed as madmen, enthusiasts, schismatics, and underminers of the established church: and though they say these things of me, blessed be GOD, they are without foundation. My dear brethren, I am a friend to her articles, I am a friend to her homilies, I am a friend to her liturgy; and, if they did not thrust me out of their churches, I would read them every day; but I do not confine the Spirit of GOD there; for I say it again, I love all that love the LORD JESUS CHRIST, and esteem him my brother, my friend, my spouse; aye, my very soul is knit to that person. The spirit of persecution will never, indeed it will never make any to love JESUS CHRIST. The pharisees make this to be madness, so much as to mention persecution in a christian country; but there is as much the spirit of persecution now in the world, as ever there was; their will is as great, but blessed be GOD, they want the power; otherwise, how soon would they send me to prison, make my feet fast in the stocks, yea, would think they did GOD service in killing me, and would rejoice to take away my life.

This is not the Spirit of CHRIST, my dear brethren; I had not come to have thus preached; I had not come into the highways and hedges; I had not exposed myself to the ill treatment of these letter-learned men, but for the sake of your souls: indeed, I had no other reason, but your salvation; and for that (I speak the truth in CHRIST, I lie not) I would be content to go to prison; yea, I would rejoice to die for you, so I could but be a means to bring some of you to JESUS: I could not bear to see so many in the highway to destruction, and not shew them their danger: I could not bear, my brethren, to see you more willing to learn, than the teachers are to instruct you: and if any of them were to come and preach to you, I should not envy them, I should not call them enthusiasts or madmen; I should rejoice to hear they had ten thousand times more success than I have met with; I would give them the right-hand of fellowship; I would advise them to go on; I would wish them good luck in the name of the LORD, and say as CHRIST did, when the disciples informed him of some casting out devils in his name, and were for rebuking of them, “Forbid them not, for they that are not against us are for us;” or as St. _Paul_ says, “Some preach CHRIST of envy, and some of good-will; notwithstanding, so CHRIST is but preached, I rejoice; yea, and will rejoice.” The gospel of JESUS, is a gospel of peace. Thus you may see, that to be righteous over-much, is to be uncharitable, censorious, and to persecute persons for differing from us in religion.

_Secondly_, Persons are righteous over-much, when they spend so much time in religious assemblies, as to neglect their families. There is no licence given by the blessed JESUS, for idleness; for in the very infancy of the world, idleness was not allowed of. In paradise, _Adam_ and _Eve_ dressed the garden, _Cain_ was a tiller of the ground, and _Abel_ was a keeper of sheep; and there is a proverb amongst the _Jews_, “That he who brings his son up without a business, brings him up to be a thief:” and therefore our Saviour was a carpenter; “Is not this the carpenter’s son,” said the _Jews_: and St. _Paul_, though brought up at the feet of _Gamaliel_, was a tent-maker. Labour, my brethren, is imposed on all mankind as part of the divine curse; and you are called to be useful in the society to which you belong: take care first for the kingdom of GOD, and all things necessary shall be added. To labour for the meat that perisheth, is your duty; only take care, that you do not neglect getting the meat for the soul: that is of the greatest consequence, for this plain reason, the things of this life are temporal, but those of the next are eternal. I would have rich men to work as well as poor: it is owing to their idleness, that the devil hurries them to his diversions; they can be in their beds all the morning, and spend the afternoon and evening in dressing, visiting, and at balls, plays, or assemblies, when they should be working out their salvation with fear and trembling. Such a life as this, occasions a spiritual numbness in the soul; and if JESUS CHRIST was not to stop those who thus spend their time, they would be hurried into eternity, without once thinking of their immortal souls. But JESUS CHRIST has compassion upon many of them, and while they are in their blood, he bids them “live.” And though I preach this doctrine to you, yet I do not bid you be idle; no, they that do not work should not eat. You have two callings, a general one, and a special one: as we are to regard the one in respect of our bodies, so we are to regard the other on account of our souls. Take heed, my brethren, I beseech you, take heed, lest you labour so for the meat that perisheth, as to forget that meat which endureth for ever. Seek the things of GOD first; look well to obtain oil in your lamps, grace in your hearts. I am not persuading you to take no care about the things of the world, but only not to be encumbered with them, so as to neglect your duty towards GOD, and a proper concern for your souls. It is meet, it is right, it is your bounden duty, to mind the callings wherein GOD hath placed you; and you may be said to be righteous over-much not to regard them. This brings me,

_Thirdly_, To give you another sign of being righteous over-much; and that is, when we fast and use corporal austerities, so as to unfit us for the service of GOD.

This, my brethren, you may think there is no occasion at all to caution you against, and indeed there is not a great necessity for it; however, many persons, upon their first being awakened to a sense of their sin, are tempted to use austerities to that excess which is sinful. It is our duty to fast, it is our duty to fast often, and it is what we are directed to by JESUS CHRIST himself; but then we are to take care to do it in a proper manner: to bring our bodies under for the service of GOD, is that which we are commanded by our LORD JESUS CHRIST.

The late preacher upon this text, runs into great extremes, and charges us with saying and acting things, of which we never thought; but I do not regard what he said of me: I do not mind his bitter invectives against my ministry; I do not mind his despising my youth, and calling me novice and enthusiast; I forgive him from my very heart: but when he reflects on my Master; when he speaks against my Redeemer; when JESUS CHRIST is spoken against, I must speak, (I must speak indeed, or I should burst:) when he gives liberty to persons to take a chearful glass, and alledges CHRIST for an example, as in the marriage-feast, saying, “CHRIST turned water into wine, when it is plain there had been more drank than was necessary before;” what is this, but to charge CHRIST with encouraging drunkenness? It is true, the Governor says, “Every man in the beginning sets forth good wine, and when men have well drank, that which is worse; but thou hast kept the good wine until now:” but it does not at all follow, that it was not necessary, or that there had been a sufficient quantity before: I would not speak thus slightingly of one of my Master’s miracles, for the whole world. And we may observe, that as CHRIST chiefly visited poor people, they might not have wherewithal to buy a sufficient quantity of wine; or having more guests than were expected, the wine was expended sooner than they thought; then the Mother of JESUS tells him, “They have no wine;” he answers, “Woman, what have I to do with thee? My hour is not yet come.” After this he commanded them to fill the water-pots with water, and they filled them to the brim, and this water he turned into wine: now it does not at all follow, that there was more drank than was necessary; neither would the LORD JESUS CHRIST have continued in the house if there had. But we have an excellent lesson to learn from this miracle: by the water-pots being empty, we may understand, the heart of man being by nature destitute of his grace, his speaking and commanding to fill them, shews, that when CHRIST speaks, the heart that was empty of grace before, shall be filled; and the water-pots being filled to the brim, shews, that CHRIST will fill believers hearts brim full of the Holy Ghost: and from the Governor’s observing, that the last wine was the best, learn, that a believer’s best comforts, shall be the last and greatest, for they shall come with the greatest power upon the soul, and continue longest there: this, this my dear brethren, is the lesson we may learn from this miracle.

But one great inconsistency I cannot avoid taking notice of in this late learned preacher. In the beginning of his sermon, he charges us with “laying heavy burthens upon people, which they are not able to bear;” in the latter part he charges us with being Antinomians, whose tenets are, “So you say you believe in the LORD JESUS CHRIST, you may live the life of devils.” Now, he charges us with being _too strict_, and by and by with being _too loose_. Which side, my brethren, will you take? Thus you see, when persons forsake CHRIST, they make strange mistakes; for there can be no greater opposition of sentiments than this letter-learned writer has made: as opposite as light and darkness, good and evil, sweet and bitter. And, on this account, to find out these lettered-learned gentlemens notions of the new-birth, I put a paragraph in my Journal; and, blessed be GOD, I have obtained my desires, and have plainly perceived, that the persons who have lately written concerning the new-birth, know no more of it than a blind man does of colours, nor can they have any more notion of it, (by all their learning, falsely so called) than the blind man, who was to give an account what the sun was, and, after a considerable time allowed for study, he said, “It was like the sound of a trumpet.” And till they are taught of GOD, they will be unacquainted with the new-birth: therefore, if you have a mind to know what the devil has to say against us, read Dr. _Trapp_’s sermons.