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I doubt not but such a thing as I have now mentioned is practicable without a great deal of trouble. Some considerable number of ministers might meet together, and draw up the proposal, wherein a certain day should be fixed at a sufficient distance, endeavouring therein to avoid any other public day that might interfere with the design in any of the provinces, and the business of the day should be particularly mentioned. These proposals should be published, and sent abroad into all parts, with a desire, that as many ministers as are disposed to fall in with them, would propose the matter to their congregations, and, having taken their consent, would subscribe their names, together with the places of which they are ministers, and send back the proposals thus subscribed to the printer. The hands of many ministers might be to one paper. The printer having received the papers, thus subscribed, from all the provinces, might print the proposals again, with all the names; thus they might be sent abroad again with the names, that God's people might know who are united with them in the affair. One of the ministers of Boston might be desired to have the oversight of printing and dispersing the proposals. In such a way, perhaps, might be fulfilled, in some measure, such a general mourning and supplication of God's people as is spoken of, Zech. xii. at the latter end, with which the church's glorious day is to be introduced. And such a day might be something like the "day of atonement" in Israel, before the joyful "feast of tabernacles."

One thing more I would mention concerning fasting and prayer, wherein I think there has been a neglect in ministers; and that is, That although they recommend and much insist on the duty of secret prayer, in their preaching; so little is said about secret fasting. It is a duty recommended by our Saviour to his followers, just in like manner as secret prayer is; as may be seen by comparing Matt. vi. 5, 6. with ver. 16-18. Though I do not suppose that secret fasting is to be practised in a stated manner, and steady course, like secret prayer; yet it seems to me a duty that all professing Christians should practise, and frequently practise. There are many occasions, of both a spiritual and temporal nature, that properly require it; and there are many particular mercies we desire for ourselves or friends, that it would be proper in this manner to seek of God.

Another thing I would also mention, wherein it appears to me that there has been an omission, with respect to the external worship of God. There has been of late a great increase of preaching the word, of social prayer, and of singing praises. These external duties of religion are attended much more frequently than they used to be; yet I cannot 35


understand that there is any increase of the administration of the Lord's Supper, or that God's people do any more frequently commemorate the dying love of their Redeemer, in this sacred memorial of it, than they used to do. I do not see why an increase of love to Christ should not dispose Christians as much to increase in this as in those other duties; or why it is not as proper that Christ's disciples should abound in this duty, in this joyful season, which is spiritually supper-time, a feast-day with God's saints, wherein Christ is so abundantly manifesting his dying love to souls, and is dealing forth so liberally of the precious fruits of his death. It seems plain by the scripture, that the primitive Christians were wont to celebrate this memorial of the sufferings of their dear Redeemer every Lord's day; and so I believe it will be again in the church of Christ, in days that are approaching. And whether we attend this holy and sweet ordinance so often now, or no; yet I cannot but think it would become us, at such a time as this, to attend it much oftener than is commonly done in the land.

But another thing I would mention, which it is of much greater importance that we should attend to, and that is the duty incumbent upon God's people at this day, to take heed, that while they abound in external duties of devotion, such as praying, hearing, singing, and attending religious meetings, there be a proportionable care to abound in moral duties, such as acts of righteousness, truth, meekness, forgiveness, and love towards our neighbour; which are of much greater importance in the sight of God than all the externals of his worship. Our Saviour was particularly careful that men should be well aware of this, Matt. ix. 13. "But go ye, and learn what that meaneth, I will have mercy, and not sacrifice." And chap. xii. 7. "But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

The internal acts and principles of the worship of God, or the worship of the heart, in love and fear, trust in God, and resignation to him, &c. are the most essential and important of all duties of religion whatsoever; for therein consists the essence of all religion. But of this inward religion there are two sorts of external manifestations or expressions. To one sort belong outward acts of worship, such as meeting in religious assemblies, attending sacraments and other outward institutions, honouring God with gestures, such as bowing, or kneeling before him, or with words, in speaking honourably of him in prayer, praise, or religious conference. To the other sort belong expressions of our love to God, by obeying his moral commands, self-denial, righteousness, meekness, and Christian love, in our behaviour among men. The latter are

of vastly the greatest importance in the Christian life; God makes little account of the former, in comparison of them; they are abundantly more insisted on, by the prophets of the Old Testament, and Christ and his apostles in the New.. When these two kinds of duties are spoken of together, the latter are evermore greatly preferred; as in Isa. i. 12-18. and Amos v. 21, &c. and Mic. vi. 7, 8. and Isa. lviii. 5, 6, 7. and Zech. vii. ten first verses, and Jer. ii. seven first verses, and Matt. xv. 3, &c. Often, when the times were very corrupt in Israel, the people abounded in the former kind of duties, but were at such times always notoriously deficient in the latter; as the prophets complain, Isa. lviii. four first verses, Jer. vi. 13, compared with ver. 20. Hypocrites and self-righteous persons do much more commonly abound in the former kind of duties than the latter; as Christ remarks of the Pharisees, Matt. xxiii. 14, 25-34. When the scripture directs us to "shew our faith by our works," it is principally the latter sort are intended; as appears by Jam. ii. from the eighth verse to the end, and 1 John, ii. 3, 7—11. And we are to be judged, at the last day, especially by these latter sort of works; as is evident by the account we have of the day of judgment, in the 25th of Matt. External acts of worship, in words and gestures, and outward forms, are of little use, but as signs of something else, or as they are a profession of inward worship. They are not so properly shewing our religion by our deeds; for they are only showing our religion by words, or an outward profession. But he that shews religion in the other sort of duties, shews it in something more than a profession of words, he shews it in deeds. And though deeds may be hypocritical, as well as words; yet in themselves they are of greater importance, for they are much more profitable to ourselves and our neighbour, We cannot express our love to God by doing any thing that is profitable to him; God would therefore have us do it in those things that are profitable to our neighbours, whom he has constituted his receivers. Our goodness extends not to God, but to our fellow-christians. The latter sort of duties put greater honour upon God, because there is greater self-denial in them. The external acts of worship, consisting in bodily gestures, words and sounds, are the cheapest part of religion, and least contrary to our lusts. The difficulty of thorough, external religion, does not lie in them. Let wicked men enjoy their covetousness, their pride, their malice, envy and revenge, their sensuality and voluptuousness, in their behaviour amongst men, and they will be willing to compound the matter with God, and submit to what forms of worship you please, and as many as you please. This was manifest in the Jews in the days of the prophets, the Pharisees in Christ's time, and the Papists and Mahometans at this day.

At a time when there is an apparent approach of any glorious revival of God's church, he especially calls his professing people to the practice of moral duties, Isa. lvi. 1. "Thus saith the Lord, Keep ye judgment, and do justice for my salvation is near to come, and my righteousness to be revealed." So when John preached that the "kingdom of heaven was at hand," and cried to the people, "Prepare ye the way of the Lord, make his paths straight," (Luke iii. 4.) the people asked him, "What they should do?" He answers, "He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise." "The publicans said, What shall we do?" He answers, "Exact no more than that which is appointed you." "And the soldiers asked him, What shall we do?" He replies, "Do violence to no man; neither accuse any falsely; and be content with your wages," ver. 10-14.

God's people, at such a time as this, ought especially to abound in deeds of charity, or alms-giving. We generally, in these days, seem to fall far below the true spirit and practice of Christianity with regard to this duty, and seem to have but little notion of it, so far as I can understand the New Testament.-At a time when God is so liberal of spiritual things, we ought not to be strait-handed towards him, and sparing of our temporal things. So for as I can judge by the scripture, there is no external duty whatsoever, by which persons will be so much in the way, not only of receiving temporal benefits, but also spiritual blessing, the influences of God's Holy Spirit in the heart, in divine discoveries, and spiritual consolations. I think it would be unreasonable to understand those promises, made to this duty, in the 58th chap. of Isaiah, in a sense exclusive of spiritual discoveries and comforts; Isa. lviii. 7, &c. -"Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thy health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the Lord shall be thy reward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am; if thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity: And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon-day. And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not." So that giving to the poor is the way to receive spiritual blessings, is manifest by Psalm cxii. 4, &c. "Unto the upright there ariseth light in the darkness: he is gracious, and full of

compassion, and righteous. A good man sheweth favour, and lendeth; he will guide his affairs with discretion. Surely he shall not be moved for ever; the righteous shall be in everlasting remembrance. He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord. His heart is established, he shall not be afraid, until he see his desire upon his enemies. He hath dispersed, he hath given to the poor; his horn shall be exalted with honour." That this is one likely means to obtain assurance, is evident by 1 John iii. 18, 19. "My little children let us not love in word, neither in tongue, but in deed, and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him.”

We have a remarkable instance in Abraham, of God rewarding deeds of charity with sweet discoveries of himself. He had been remarkably charitable to his brother Lot, and the people redeemed out of captivity with him, by exposing his life to rescue them. He had re-taken not only the persons, but all the spoil that had been taken by Chedorlaomer and the confederate kings. The king of Sodom offered him, that, if he would give him the persons, he might take the goods to himself; but Abraham refused to take any thing, even so much as a thread or shoe-latchet, but returned all. He might have greatly enriched himself if he had taken the spoil to himself, for it was the spoil of five wealthy kings and their kingdoms, yet he did not covet it. The king and people of Sodom were now become objects of charity, having been stript of all by their enemies; therefore Abraham generously bestowed all upon them, as we have an account in Gen. xiv. and four last verses. He was soon rewarded for it, by a blessed discovery that God made of himself to him; as in the next words: "After these things the word of the Lord came unto Abraham in a vision, saying, Fear not, Abraham: I am thy shield, and thy exceeding great reward." "I am thy shield, to defend thee in battle, as I have now done: and though thou hast charitably refused to take any reward for exposing thy life to rescue this people, yet fear not, thou shalt not be a loser, thou shalt have a reward; I am thy exceeding great


When Christ was upon earth, he was poor, and an object of charity; and, during the time of his public ministry he was supported by the charity of some of his followers, and particularly certain women, of whom we read, Luke viii. 2, 3. And these women were rewarded, by being peculiarly favoured with gracious manifestations which Christ made of himself to them. He discovered himself first to them after his resurrection, before the twelve disciples: they first saw a vision of glorious angels, who spake comfortably to them; and then Christ himself appeared to them, and spake peace to

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