Sermons on Several Occasions

3. "But are you not properly members of that congregation to which your parents belong?" I do not apprehend that I am; I know no Scripture that obliges me to this. I owe all deference to the commands of my parents, and willingly obey them in all things lawful But it is not lawful to call them Rabbi; that is, to believe or obey them implicitly. Everyone must give an account of himself to God. Therefore every man must judge for himself; especially in a point of so deep importance as this is, - the choice of a guide for his soul.

4. But we may bring this matter to a short issue by recurring to the very words of the text. They that have voluntarily connected themselves with such a pastor as answers the description given therein; such as do in fact, "watch over their souls, as they that shall give account;" such as do "nourish them up with the words of eternal life;" such as feed them as with the "pure milk of the word," and constantly apply it to them "for doctrine, for reproof, for correction, and for instruction in righteousness;" - all who have found and chosen guides of this character, of this spirit and behaviour, are undoubtedly required by the Apostle to "obey and submit themselves" to them. III. 1. But what is the meaning of this direction? This remains to be considered. In what sense, and how far, does the Apostle direct them to "obey and submit" to their spiritual guides?

If we attend to the proper sense of the two words here used by the Apostle, we may observe that the former of them peithesthe, (from peitho to persuade) refers to the understanding, the latter, hypeikete to the will, and outward behaviour. To begin with the former. What influence ought our spiritual guides to have over our understanding! We dare no more call our spiritual fathers Rabbi, than the fathers of our flesh. We dare no more yield implicit faith to the former than to the latter. In this sense one is our Master, (or rather Teacher,) who is in heaven. But whatever submission, of even our understanding, is short of this, we may, nay, we ought to yield to them.

2. To explain this a little farther. St. James uses a word which is nearly allied to the former of these: "The wisdom which is from above is, eupeithes, easy to be convinced, or to be persuaded." Now, if we ought to have and to show this wisdom toward all men, we ought to have it in a more eminent degree, and to show it upon every occasion, toward those that "watch over our souls." With regard to these, above all other men, we should be "easy to be entreated;" easily convinced of any truth, and easily persuaded to anything that is not sinful.

3. A word of nearly the same import with this is frequently used by St. Paul; namely, epieikes. In our translation it is more than once rendered gentle. But perhaps it might be more properly rendered (if the word may be allowed) yielding; ready to yield, to give up our own will, in everything that is not a point of duty. This amiable temper every real Christian enjoys, and shows in his intercourse with all men. But he shows it in a peculiar manner toward those that watch over his soul. He is not only willing to receive any instruction from them, to be convinced of anything which he did not know before; lying open to their advice, and being glad to receive admonition, or reproof; but is ready to give up his own will, whenever he can do it with a clear conscience. Whatever they desire him to do, he does; if it be not forbidden in the Word of God. Whatever they desire him to refrain from, he does so; if it be not enjoined in the Word of God. This is implied in those words of the Apostle: "Submit yourselves to them;" yield to them; give up your own will. This is meet, and right, and your bounden duty, if they do indeed watch over your souls as they that shall give account. If you do thus "obey and submit yourselves" to them, they will give an account of you "with joy, not with groaning," as they must otherwise do; for although they should be clear of your blood, yet "that would be unprofitable to you;" yea, a prelude to eternal damnation.

4. How acceptable to God was an instance of obedience somewhat similar to this! You have a large and particular account of it in the thirty-fifth chapter of Jeremiah. "The word of the Lord came to Jeremiah, saying, Go unto the house of the Rechabites, and give them wine to drink. Then I took the whole house of the Rechabites;" all the heads of their families; "and set before them pots full of wine, and said unto them, Drink ye wine. But they said, We will drink no wine: for Jonadab," a great man in the reign of Jehu, "the son of Rechab," from whom we are named, being the father of our family, "commanded us, Ye shall drink no wine, neither ye nor your sons for ever. And we have obeyed the voice of Jonadab our father, in all that he charged us." We do not know any particular reason why Jonadab gave this charge to his posterity. But as it was not sinful they gave this strong instance of gratitude to their great benefactor. And how pleasing this was to the Father of their spirits we learn from the words that follow: "And Jeremiah said unto the Rechabites, Because ye have obeyed the voice of Jonadab your father, therefore thus saith the Lord of hosts, Jonadab shall not want a man to stand before my face forever." [Jer. 35]

5. Now it is certain Christians owe full as much gratitude and obedience to those that watch over their souls as ever the house of the Rechabites owed to Jonadab the son of Rechab. And we cannot doubt but he is as well pleased with our obedience to these as ever he was with their obedience to Jonadab. If he was so well pleased with the gratitude and obedience of this people to their temporal benefactor, have we not all reason to believe he is full as well pleased with the gratitude and obedience of Christians to those who derive far greater blessings to them than ever Jonadab conveyed to his posterity?

6. It may be of use yet again to consider, In what instances is it the duty of Christians to obey and submit themselves to those that watch over their souls? Now the things which they enjoin must be either enjoined of God, or forbidden by him, or indifferent. In things forbidden of God we dare not obey them; for we are to obey God rather than man. In things enjoined of God we do not properly obey them, but our common Father. Therefore, if we are to obey them at all, it must be in things indifferent. The sum is, it is the duty of every private Christian to obey his spiritual Pastor, by either doing or leaving undone anything of an indifferent nature; anything that is in no way determined in the word of God.

7. But how little is this understood in the Protestant world! at least in England and Ireland! Who is there, even among those that are supposed to be good Christians, who dreams there is such a duty as this? And yet there is not a more express command either in the Old or New Testament. No words can be more clear and plain; no command more direct and positive. Therefore, certainly none who receive the Scripture as the word of God, can live in the habitual breach of this and plead innocence. Such an instance of willful, or at least careless disobedience, must grieve the Holy Spirit of God. It cannot but hinder the grace of God from having its full effect upon the heart. It is not improbable that this very disobedience may be one cause of the deadness of many souls; one reason of their not receiving those blessings which they seek with some degree of sincerity. 8. It remains only to make a short application of what has now been delivered.

You that read this, do you apply it to yourself? Do you examine yourself thereby? Do not you stop your own growth in grace, if not by willful disobedience to this command; yet by a careless inattention to it, by not considering it, as the importance of it deserves? If so, you defraud yourself of many blessings which you might enjoy. Or, are you of a better mind; of a more excellent spirit? Is it your fixed resolution and your constant endeavour "to obey them that have the rule over you in the Lord;" to submit yourself as cheerfully to your spiritual as to your natural parents? Do you ask, "Wherein should I submit to them?" The answer has been given already: Not in things enjoined of God; not in things forbidden by him; but in things indifferent: In all that are not determined, one way or the other, by the oracles of God. It is true, this cannot be done, in some instances without a considerable degree of self-denial, when they advise you to refrain from something that is agreeable to flesh and blood. And it cannot be obeyed in other instances without taking up your cross; without suffering some pain or inconvenience that is not agreeable to flesh and blood. For that solemn declaration of our Lord has place here, as well as on a thousand other occasions: "Except a man deny himself, and take up his cross daily, he cannot be my disciple." But this will not affright you, if you resolve to be not only almost, but altogether, a Christian; if you determine to fight the good fight of faith, and lay hold on eternal life.

9. I would now apply myself in a more particular manner to you who desire me to watch over your souls. Do you make it a point of conscience to obey me, for my Master's sake? to submit yourselves to me in things indifferent; things not determined in the Word of God; in all things that are not enjoined, nor yet forbidden, in Scripture? Are you "easy to be entreated," as by men in general, so by me in particular? - easy to be convinced of any truth, however contrary to your former prejudices? - and easy to be persuaded to do or forbear any indifferent thing at my desire? You cannot but see that all this is clearly contained in the very words of the text. And you cannot but acknowledge that it is highly reasonable for you so to do, if I do employ all my time, all my substance, all my strength both of body and soul, not in seeking my own honour, or pleasure; but in promoting your present and eternal salvation; if I do indeed "watch over your souls as one that must give account."

10. Do you then take my advice (I ask in the presence of God and all the world) with regard to dress? I published that advice above thirty years ago; I have repeated it a thousand times since. I have advised you not to be conformable to the world herein, to lay aside all needless ornaments, to avoid all needless expense, to be patterns of plainness to all that are round about you. Have you taken this advice? Have you all, men and women, young and old, rich and poor, laid aside all those needless ornaments which I particularly objected to? Are you all exemplarily plain in your apparel; as plain as Quakers (so called,) or Moravians? If not, if you are still dressed like the generality of people of your own rank and fortune, you declare hereby to all the world that you will not obey them that are over you in the Lord. You declare, in open defiance of God and man, that you will not submit yourselves to them. Many of you carry your sins on your forehead, openly and in the face of the sun. You harden your hearts against instruction and against conviction. You harden one another; especially those of you that were once convinced, and have now stifled your convictions. You encourage one another to stop your ears against the truth, and shut your eyes against the light, lest haply you should see that you are fighting against God and against your own souls. If I were now called to give an account of you, it would be "with groans, and not with joy." And sure that would be "unprofitable for you:" The loss would fall upon your own head.

11. I speak all this on supposition, (though that is a supposition not to be made,) that the Bible was silent on this head; that the Scriptures said nothing concerning dress, and left it to everyone's own discretion. But if all other texts were silent, this is enough: "Submit yourselves to them that are over you in the Lord." I bind this upon your consciences, in the sight of God. Were it only in obedience to this direction, you cannot be clear before God unless you throw aside all needless ornaments, in utter defiance of that tyrant of fools, fashion; unless you seek only to be adorned with good works, as men and women professing godliness.

12. Perhaps you will say, "This is only a little thing: it is a mere trifle." I answer, If it be, you are the more inexcusable before God and man. What! will you disobey a plain commandment of God for a mere trifle? God forbid! Is it a trifle to sin against God, - to set his authority at nought? Is this a little thing? Nay, remember, there can be no little sin, till we can find a little God! Meantime be assured of one thing: The more conscientiously you obey your spiritual guides, the more powerfully will God apply the word which they speak in his name to your heart! The more plentifully will he water what is spoken with the dew of his blessing; and the more proofs will you have, it is not only they that speak, but the Spirit of your Father who speaketh in them.

On Visiting the Sick "I was sick, and ye visited me." Matt. 25:36.

1. It is generally supposed, that the means of grace and the ordinances of God are equivalent terms. We commonly mean by that expression, those that are usually termed, works of piety; viz., hearing and reading the Scripture, receiving the Lord's Supper, public and private prayer, and fasting. And it is certain these are the ordinary channels which convey the grace of God to the souls of men. But are they the only means of grace? Are there no other means than these, whereby God is pleased, frequently, yea, ordinarily, to convey his grace to them that either love or fear him? Surely there are works of mercy, as well as works of piety, which are real means of grace. They are more especially such to those that perform them with a single eye. And those that neglect them, do not receive the grace which otherwise they might. Yea, and they lose, by a continued neglect, the grace which they had received. Is it not hence that many who were once strong in faith are now weak and feeble-minded? And yet they are not sensible whence that weakness comes, as they neglect none of the ordinances of God. But they might see whence it comes, were they seriously to consider St. Paul's account of all true believers: "We are his workmanship, created anew in Christ Jesus unto good works, which God hath before prepared, that we might walk therein." (Eph. 2:10.)

2. The walking herein is essentially necessary, as to the continuance of that faith whereby we are already saved grace, so to the attainment of everlasting salvation. Of this cannot doubt, if we seriously consider that these are the very words of the great Judge himself: "Come, ye blessed children of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and ye gave me meat: Thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me." (Matt. 25:34.) "Verily, I say unto you, Inasmuch as ye have done it to the least of these my brethren, ye have done it unto me." If this does not convince you that the continuance in works of mercy is necessary to salvation, consider what the Judge of all says to those on the left hand: "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was hungry, and ye gave me no meat: Thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: Naked, and ye clothed me not: Sick and in prison, and ye visited me not. Inasmuch as ye have not done it unto one of the least of these neither have ye done it unto me." You see, were it for this alone, they must "depart" from God "into everlasting punishment."

3. Is it not strange, that this important truth should be so little understood, or, at least, should so little influence the practice of them that fear God? Suppose this representation be true, suppose the Judge of all the earth speaks right, those, and those only, that feed the hungry, give drink to the thirsty, clothe the naked, relieve the stranger, visit those that are in prison, according to their power and opportunity, shall "inherit the everlasting kingdom." And those that do not shall "depart into everlasting fire, prepared for the devil and his angels'. 4. I purpose, at present, to confine my discourse to one article of these, - visiting the sick: A plain duty, which all that are in health may practise in a higher or lower degree; and which, nevertheless, is almost universally neglected, even by those that profess to love God. And touching this I would inquire, I. What is implied in visiting the sick? II. How is it to be performed? - And, III. By whom? I. First, I would inquire, What is the nature of this duty? What is implied in "visiting the sick?"

1. By the sick, I do not mean only those that keep their bed, or that are sick in the strictest sense. Rather I would include all such as are in a state of affliction, whether of mind or body; and that whether they are good or bad, whether they fear God or not. 2. "But is there need of visiting them in person? May we not relieve them at a distance? Does it not answer the same purpose if we send them help as if we carry it ourselves?" Many are so circumstanced that they cannot attend the sick in person; and where this is the real case it is undoubtedly sufficient for them to send help, being the only expedient they can use. But this is not properly visiting the sick; it is another thing. The word which we render visit, in its literal acceptation, means to look upon. And this, you well know, cannot be done unless you are present with them. To send them assistance is, therefore, entirely a different thing from visiting them. The former, then, ought to be done, but the latter not left undone.

"But I send a physician to those that are sick; and he can do them more good than I can." He can, in one respect; he can do them more good with regard to their bodily health. But he cannot do them more good with regard to their souls, which are of infinitely greater importance. And if he could, this would not excuse you: His going would not fulfil your duty. Neither would it do the same good to you, unless you saw them with your own eyes. If you do not, you lose a means of grace; you lose an excellent means of increasing your thankfulness to God, who saves you from this pain and sickness, and continues your health and strength; as well as of increasing your sympathy with the afflicted, your benevolence, and all social affections.

3. One great reason why the rich, in general, have so little sympathy for the poor, is, because they so seldom visit them. Hence it is, that, according to the common observation, one part of the world does not know what the other suffers. Many of them do not know, because they do not care to know: they keep out of the way of knowing it; and then plead their voluntary ignorances an excuse for their hardness of heart. "Indeed, Sir," said person of large substance, "I am a very compassionate man. But, to tell you the truth, I do not know anybody in the world that is in want." How did this come to pass? Why, he took good care to keep out of their way; and if he fell upon any of them unawares "he passed over on the other side."

4. How contrary to this is both the spirit and behaviour of even people of the highest rank in a neighbouring nation! In Paris, ladies of the first quality, yea, Princesses of the blood, of the Royal Family, constantly visit the sick, particularly the patients in the Grand Hospital. And they not only take care to relieve their wants, (if they need anything more than is provided for them,) but attend on their sick beds, dress their sores, and perform the meanest offices for them. Here is a pattern for the English, poor or rich, mean or honourable! For many years we have abundantly copied after the follies of the French; let us for once copy after their wisdom and virtue, worthy the imitation of the whole Christian world. Let not the gentlewomen, or even the countesses in England, be ashamed to imitate those Princesses of the blood! Here is a fashion that does honour to human nature. It began in France; but God forbid it should end there!"

5. And if your delicacy will not permit you to imitate those truly honourable ladies, by abasing yourselves in the manner which they do, by performing the lowest offices for the sick, you may, however, without humbling yourselves so far, supply them with whatever they want. And you may administer help of a more excellent kind, by supplying their spiritual wants; instructing them (if they need such instruction) in the first principles of religion; endeavouring to show them the dangerous state they are in, under the wrath and curse of God, through sin; and pointing them to the "Lamb of God, who taketh away the sins of the world." Beside this general instruction, you might have abundant opportunities of comforting those that are in pain of body, distress of mind; you might find opportunities of strengthening the feeble-minded, quickening those that are faint and weary; and of building up those that have believed, and encouraging them to "go on to perfection." But these things you must do in your own person; you see they cannot be done by proxy. Or suppose you could give the same relief to the sick by another, you could not reap the same advantage to yourself; you could not gain that increase in lowliness, in patience, in tenderness of spirit, in sympathy with the afflicted, which you might have gained, if you had assisted them in person. Neither would you receive the same recompense in the resurrection of the just, when "every man shall receive his own reward, according to his own labour."

II. 1. I proceed to inquire, in the Second place, How are we to visit them? In what manner may this labour of love be most effectually performed? How may we do this most to the glory of God, and the benefit of our neighbour? But before ever you enter upon the work, you should be deeply convinced that you are by means sufficient for it; you have neither sufficient grace, nor sufficient understanding, to perform it in the most excellent manner. And this will convince you of the necessity of applying to the Strong for strength; and of flying to the Father of Lights, the Giver of every good gift, for wisdom; ever remembering, "there is a Spirit in man that giveth wisdom; and the inspiration of the Holy One that giveth understanding." Whenever, therefore, you are about to enter upon the work, seek his help by earnest prayer. Cry to him for the whole spirit of humility, lest if pride steal into your heart, if you ascribe anything to yourself, while you strive to save others you destroy your own soul. Before and through the work, from the beginning to the end, let your heart wait upon him for a continual supply of meekness and gentleness, of patience and longsuffering, that you may never be angry or discouraged at whatever treatment, rough or smooth, kind or unkind, you may meet with. Be not moved with the deep ignorance of some, the dullness, the amazing stupidity of others; marvel not at their peevishness or stubbornness, at their non-improvement after all the pains that you have taken; yea, at some of them turning back to perdition, and being worse than they were before. Still your record is with the Lord, and your reward with the Most High.

2. As to the particular method of treating the sick, you need not tie yourself down to any, but may continually vary your manner of proceeding as various circumstances may require. But it may not be amiss, usually, to begin with inquiring into their outward condition. You may ask whether they have the necessaries of life; whether they have sufficient food and raiment; if the weather be cold, whether they have fuel; whether they have needful attendance; whether they have proper advice, with regard to their bodily disorder; especially if it be of a dangerous kind. In several of these respects you may be able to give them some assistance yourself; and you may move those that are more able than you, to supply your lack of service. You might properly say in your own case, "To beg I am ashamed;" but never be ashamed to beg for the poor; yea, in this case, be an importunate beggar; do not easily take a denial. Use all the address, all the understanding, all the influence you have; at the same time trusting in Him that has the hearts of all men in his hands.

3. You will then easily discern, whether there is any good office which you can do for them with your own hands. Indeed, most of the things which are needful to be done, those about them can do better than you. But in some you may have more skill, or more experience, than them; and if you have, let not delicacy or honour stand in your way. Remember his word, "Inasmuch as ye have done it unto the least of these, ye have done it unto me;" and think nothing too mean to do for Him. Rejoice to be abased for his sake !

4. These little labours of love will pave your way to things greater importance. Having shown that you have a regard for their bodies, you may proceed to inquire concerning their souls. And here you have a large field before you; you have scope for exercising all the talents which God has given you. May you not begin with asking, "Have you ever considered, that God governs the world; - that his providence is over all, and over you in particular? - Does any thing then befall you without his knowledge, - or without his designing it for your good? He knows all you suffer; he knows all your pains; he sees all your wants. He sees not only your affliction in general, but every particular circumstance of it. Is he not looking down from heaven, and disposing all these things for your profit? You may then inquire, whether he is acquainted with the general principles of religion. And afterwards, lovingly and gently examine, whether his life has been agreeable thereto: whether he has been an outward, barefaced sinner, or has had a form of religion. See next, whether he knows anything of the power; of worshipping God "in spirit and in truth." If he does not, endeavour to explain to him, "without holiness no man shall see the Lord;" and "except a man be born again, he cannot see the kingdom of God." When he begins to understand the nature of holiness, and the necessity of the new birth, then you may press upon him "repentance toward God, and faith in our Lord Jesus Christ."

5. When you find any of them begin to fear God, it will proper to give them, one after another, some plain tracts, as the "Instructions for Christians," "Awake, thou that sleepest," and the "Nature and Design of Christianity." At the next visit you may inquire, what they have read - what they remember, - and what they understand. And then will be the time to enforce what they understand, and, if possible, impress it on their hearts. Be sure to conclude every meeting with prayer. If you cannot yet pray without a form, you may use some of those composed by Mr. Spinckes, or any other pious writer. But the sooner you breakthrough this backwardness the better. Ask of God, and he will open your mouth.

6. Together with the more important lessons, which you endeavour to teach all the poor whom you visit, it would be a deed of charity to teach them two things more, which they are generally little acquainted with, - industry and cleanliness. It was said by a pious man, "Cleanliness is next to godliness." Indeed the want of it is a scandal to all religion; causing the way of truth to be evil spoken of. And without industry, we are neither fit for this world, nor for the world to come. With regard to both, "whatsoever thy hand findeth to do, do it with thy might."

III. 1. The Third point to be considered is, By whom is this duty to be performed? The answer is ready: By all that desire to "inherit the kingdom" of their Father, which was "prepared forth from the foundation of the world." For thus saith the Lord, "Come, ye blessed; - inherit the kingdom; - For I was sick, and ye visited me." And to those on the left hand, "Depart, ye cursed; - for I was sick, and ye visited me not." Does not this plainly imply, that as all who do this are "blessed", and shall "inherit the kingdom;" so all who do it not are "cursed," and shall "depart into everlasting fire?" 2. All, therefore, who desire to escape everlasting fire, and to inherit the everlasting kingdom, are equally concerned, according to their power, to practise this important duty. It is equally incumbent on young and old, rich and poor, men and women, according to their ability. None are so young, if they desire to save their own souls, as to be excused from assisting their neighbours. None are so poor, (unless they want the necessaries of life,) but they are called to do something, more or less, at whatever time they can spare, for the relief and comfort of their afflicted fellow-sufferers.

3. But those "who are rich in this world," who have more than the conveniences of life, are peculiarly called of God to this blessed work, and pointed out to it by his gracious Providence. As you are not under a necessity of working for your bread, you have your time at your own disposal! You may, therefore, allot some part of it every day for this labour of love. If it be practicable, it is far best to have a fixed hour; (for any time, we say, is no time;) and not to employ that time in any other business, without urgent necessity. You have likewise a peculiar advantage over many, by your station in life. Being superior in rank to them, you have the more influence on that very account. Your inferiors, of course, look up to you with a kind of reverence. And the condescension which you show in visiting them, gives them a prejudice in your favour, which inclines them to hear you with attention, and willingly receive what you say. Improve this prejudice to the uttermost for the benefit of their souls, as well as their bodies. While you are as eyes to the blind, and feet to the lame, a husband to the widow, and a father to the fatherless, see that you still keep a higher end in view, even the saving of souls from death, and that you labour to make all you say and do subservient to that great end.

4. "But have the poor themselves any part or lot in this matter? Are they any way concerned in visiting the sick? What can they give to others, who have hardly the conveniences, or perhaps necessaries, of life for themselves?" If they have not, yet they need not be wholly excluded from the blessing which attends the practice of this duty. Even those may remember that excellent rule, "Let our conveniences give way to our neighbour's necessities; and our necessities give way to our neighbour's extremities." And few are so poor, as not to be able sometimes to give "two mites;" but if they are not, if they have no money to give, may they not give what is of more value? Yea, of more value than thousands of gold and silver. If you speak "in the name of Jesus Christ of Nazareth," may not the words you speak be health to the soul, and marrow to the bones? Can you give them nothing? Nay, in administering to them the grace of God, you give them more than all this world is worth. Go on, go on, thou poor disciple of a poor Master! Do as he did in the days of his flesh! Whenever thou hast an opportunity, go about doing good, and healing all that are oppressed of the devil; encouraging them shake off his chains, and fly immediately to Him

Who sets the prisoners free, and breaks The iron bondage from their necks. Above all, give them your prayers. Pray with them; pray for them; and who knows but you may save their souls alive? 5. You that are old, whose feet are ready to stumble upon the dark mountains, may not you do a little more good before you go hence and are no more seen? O remember, Tis time to live, if you grow old Of little life the best to make, And manage wisely the last stake! As you have lived many years, it may be hoped you have attained such knowledge as may be of use to others. You have certainly more knowledge of men, which is commonly learned by dear-bought experience. With what strength you have left, employ the few moments you have to spare, in ministering to those who are weaker than yourselves. Your grey hairs will not fail to give you authority, and add weight to what you speak. You may frequently urge, to increase their attention, Believe me, youth; for I am read in cares, And groan beneath the weight of more than threescore years.

You have frequently been a sufferer yourself; perhaps you are so still. So much the more give them all the assistance you can, both with regard to their souls and bodies, before they and you go to the place whence you will not return. 6. On the other hand, you that are young have several advantages that are almost peculiar to yourselves. You have generally a flow of spirits, and a liveliness of temper, which, by the grace of God, make you willing to undertake, and capable of performing, many good works, at which others would be discouraged. And you have your health and strength of body, whereby you are eminently qualified to assist the sick and those that have no strength. You are able to take up and carry the crosses, which may be expected to lie in the way. Employ then your whole vigour of body and mind in ministering to your afflicted brethren. And bless God that you have them to employ in so honourable a service; like those heavenly "servants of his that do his pleasure," by continually ministering to the heirs of salvation.

7. "But may not women, as well as men, bear a part in this honourable service?" Undoubtedly they may; nay, they ought; it is meet, right, and their bounden duty. Herein there is no difference; "there is neither male nor female in Christ Jesus."Indeed it has long passed for a maxim with many, that "women are only to be seen, not heard." And accordingly many of them are brought up in such a manner as if they were only designed for agreeable playthings! But is this doing honour to the sex? or is it a real kindness to them? No; it is the deepest unkindness; it is horrid cruelty; it is mere Turkish barbarity. And I know not how any woman of sense and spirit can submit to it. Let all you that have it in your power assert the right which the God of nature has given you. Yield not to that vile bondage any longer. You, as well as men, are rational creatures. You, like them, were made in the image of God; you are equally candidates for immortality; you too are called of God, as you have time, to "do good unto all men." Be "not disobedient to the heavenly calling." Whenever you have opportunity, do all the good you can, particularly to your poor, sick neighbour. And every one of you likewise "shall receive your own reward, according to your own labour."

8. It is well known, that, in the primitive Church, there were

women particularly appointed for this work. Indeed there was one or more such in every Christian congregation under heaven. They were then termed Deaconesses, that is, servants; servants of the Church, and of its great Master. Such was Phebe, (mentioned by St. Paul, Rom. 16:1, ) "a Deaconess of the Church of Cenchrea." It is true, most of these were women in years, and well experienced in the work of God. But were the young wholly excluded from that service? No: Neither need they be, provided they know in whom they have believed; and show that they are holy of heart, by being holy in all manner of conversation. Such a Deaconess, if she answered her picture, was Mr. Law's Miranda. Would anyone object to her visiting and relieving the sick and poor, because she was a woman; nay, and a young one too? Do any of you that are young desire to tread in her steps? Have you a pleasing form, an agreeable address? So much the better, if you are wholly devoted to God. He will use these, if your eye be single, to make your words strike the deeper. And while you minister to others, how many blessings may redound into your own bosom! Hereby your natural levity may be destroyed; your fondness for trifles cured; your wrong tempers corrected; your evil habits weakened, until they are rooted out; and you will be prepared to adorn the doctrine of God our Saviour in every future scene of life. Only be very wary, if you visit or converse with those of the other sex, lest your affections be entangled, on one side or the other, and so you find a curse instead of a blessing.

9. Seeing then this is a duty to which we are called, rich and poor, young and old, male and female, (and it would be well parents would train up their children herein, as well as in saying their prayers and going to church,) let the time past suffice that almost all of us have neglected it, as by general consent. O what need has every one of us to say, "Lord, forgive me my sins of omission!" Well, in the name of God, let us now from this day set about it with general consent. And I pray, let it never go out of your mind that this is a duty which you cannot perform by proxy; unless in one only case, - unless you are disabled by your own pain or weakness. In that only case, it suffices to send the relief which you would otherwise give. Begin, my dear brethren, begin now; else the impression which you now feel will wear off; and, possibly, it may never return! What then will be the consequence? Instead of hearing that word, "Come, ye blessed! - For I was sick, and ye visited me;" you must hear that awful sentence, "Depart, ye cursed! - For I was sick, and ye visited me not!"

The Reward of the Righteous Preached before the Humane Society "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matt. 25:34.

1. Reason alone will convince every fair inquirer, that God "is a rewarder of them that diligently seek him." This alone teaches him to say, "Doubtless there is a reward for the righteous;" "there is a God that judgeth the earth." But how little information do we receive from unassisted reason touching the particulars contained in this general truth! As eye hath not seen, or ear heard, so neither could it naturally enter into our hearts to conceive the circumstances of that awful day wherein God will judge the world. No information of this kind could be given but from the great Judge himself. And what an amazing instance of condescension it is, that the Creator, the Governor, the Lord, the Judge of all, should deign to give us so clear and particular an account of that solemn transaction! If the learned Heathen acknowledged the sublimity of that account which Moses gives of the creation, what would he have said, if he had heard this account of the Son of Man coming in his glory? Here, indeed, is no laboured pomp of words, no ornaments of language. This would not have suited either the Speaker or the occasion. But what inexpressible dignity of thought! See him "coming in the clouds of heaven; and all the angels with him!" See him "sitting on the throne of his glory, and all the nations gathered before him!" And shall he separate them, placing the good on his right hand, and the wicked on his left? "Then shall the King say:" - With what admirable propriety is the expression varied! "The Son of Man" comes down to judge the children of men. "The King" distributes rewards and punishments to his obedient or rebellious subjects: - "Then shall the King say to them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

2. "Prepared for you from the foundation of the world:" - But does this agree with the common supposition that God created man merely to supply the vacant thrones of the rebel angels? Does it not rather seem to imply, that he would have created man, though the angels had never fallen? inasmuch as he then prepared the kingdom for his human children, when he laid the foundation of the earth. 3. "Inherit the kingdom;" - as being "heirs of God, and joint heirs" with his beloved Son. It is your right; seeing I have purchased eternal redemption for all them that obey me: And ye did obey me in the days of your flesh. Ye "believed in the Father, and also in me." Ye loved the Lord your God; and that love constrained you to love all mankind. Ye continued in the faith that wrought by love. Ye showed your faith by your works. "For I was hungry, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and in prison, and ye came unto me."

4. But in what sense are we to understand the words that follow? "Lord, when saw we thee hungry, and gave thee meat or thirsty, and gave thee drink?" They cannot be literally understood; they cannot answer in these very words; because it is not possible they should be ignorant that God had really wrought by them. Is it not then manifest, that these words are to be taken in a figurative sense? And can they imply any more, than that all which they have done will appear as nothing to them; will, as it were, vanish away, in view of what God their Saviour had done and suffered for them? 5. But "the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it to one of the least of these my brethren, ye did it unto me." What a declaration this! worthy to be had in everlasting remembrance. May the finger of the living God write it upon all our hearts! I would take occasion from hence, First, to make a few reflections on good works in general: Secondly, to consider in particular that institution for the promotion of which we are now assembled: And, in the Third place, to make a short application.

I. 1. And, First, I would make a few reflections upon good works in general. I am not insensible, that many, even serious people, are jealous of all that is spoken upon this subject: Nay, and whenever the necessity of good works is strongly insisted on take for granted that he who speaks in this manner is but one remove from Popery. But should we, for fear of this or of any other reproach, refrain from speaking "the truth as it is in Jesus?" Should we, on any consideration, "shun to declare the whole counsel of God?" Nay, if a false prophet could utter that solemn word, how much more may the Ministers of Christ, "We cannot go beyond the word of the Lord, to speak either more or less!"

2. Is it not to be lamented, that any who fear God should desire us to do otherwise? and that, by speaking otherwise themselves, they should occasion the way of truth to be evil spoken of? I mean, in particular, the way of salvation by faith; which, on this very account, is despised, nay, had in abomination, by many sensible men. It is now above forty years since this grand scriptural doctrine, "By grace ye are saved through faith," began to be openly declared by a few Clergymen of the Church of England. And not long after, some who heard, but did not understand, attempted to preach the same doctrine, but miserably mangled it; wresting the Scripture, and "making void the law through faith." 3 . Some of these, in order to exalt the value of faith, have utterly deprecated good works. They speak of them as not only not necessary to salvation, but as greatly obstructive to it. They represent them as abundantly more dangerous than evil ones, to those who are seeking to save their souls. One cries aloud, "More people go to hell by praying, than by thieving." Another screams out, "Away with your works! Have done with your works, or you cannot come to Christ!" And this unscriptural, irrational, heathenish declamation is called, preaching the gospel!

4. But "shall not the Judge of all the earth" speak, as well as "do right?" Will not he "be justified in his saying, and clear when he is judged?" Assuredly he will. And upon his authority we must continue to declare, that whenever you do good to any for his sake; when you feed the hungry, give drink to the thirsty; when you assist the stranger, or clothe the naked; when you visit them that are sick or in prison; these are not splendid sins, as one marvellously calls them, but "sacrifices wherewith God is well pleased."

5. Not that our Lord intended we should confine our beneficence to the bodies of men. He undoubtedly designed that we should be equally abundant in works of spiritual mercy. He died "to purify unto himself a peculiar people, zealous of" all "good works;" zealous, above all, to "save souls from death," and thereby "hide a multitude of sins." And this is unquestionably included in St. Paul's exhortation: "As we have time, let us do good unto all men;" good in every possible kind, as well as in every possible degree. But why does not our blessed Lord mention works of spiritual mercy? He could not do it with any propriety. It was not for him to say, "I was in error, and ye convinced me; I was in sin, and you brought me back to God." And it needed not; for in mentioning some he included all works of mercy.

6. But may I not add one thing more? (only he that heareth, let him understand:) Good works are so far from being hindrances of our salvation; they are so far from being insignificant, from being of no account in Christianity; that, supposing them to spring from a right principle, they are the perfection of religion. They are the highest part of that spiritual building whereof Jesus Christ is the foundation. To those who attentively consider the thirteenth chapter of the First Epistle to the Corinthians, it will be undeniably plain that what St. Paul there describes as the highest of all Christian graces, is properly and directly the love of our neighbour [1 Cor. 13]. And to him who attentively considers the whole tenor both of the Old and New Testament, it will be equally plain, that works springing from this love are the highest part of the religion therein revealed. Of these our Lord himself says, "Hereby is my Father glorified, that ye bring forth much fruit." Much fruit! Does not the very expression imply the excellency of what is so termed? Is not the tree itself for the sake of the fruit? By bearing fruit, and by this alone, it attains the highest perfection it is capable of, and answers the end for which it was planted. Who, what is he then, that is called a Christian, and can speak lightly of good works?

II. 1. From these general reflections, I proceed to consider that institution in particular, for the promotion of which we are now assembled. And in doing this, I shall, First, observe the rise of this institution; Secondly, the success; and, Thirdly, the excellency of it: After which you will give me leave to make a short application. (I.) On the First head, the rise of this institution, I may be very brief, as a great part of you know it already. 1. One would wonder (as an ingenious writer observes) that such an institution as this, of so deep importance to mankind, should appear so late in the world. Have we anything wrote upon the subject, earlier than the tract published at Rome in the year 1637? And did not the proposal then sleep for many years? Were there any more than one or two attempts, and those not effectually pursued, till the year 1700? By what steps it has been since revived and carried into execution, we are now to inquire. 2. I cannot give you a clearer view of this, than by presenting you with a short extract from the Introduction to the "Plan and Reports of the Society," published two years ago: -

"Many and indubitable are the instances of the possibility of restoring to life persons apparently struck with sudden death, whether by an apoplexy, convulsive fits, noxious vapours, strangling, or drowning. Cases of this nature have occurred in every country. But they were considered, and neglected, as extraordinary phenomena from which no salutary consequence could be drawn. 3. "At length, a few benevolent gentlemen in Holland conjectured, that some at least might have been saved, had proper means been used in time; and formed themselves into a Society, in order to make a trial. Their attempts succeeded far beyond their expectations. Many were restored who must otherwise have perished. And they were, at length, enabled to extend their plan over the Seven Provinces. "Their success instigated other countries to follow their example. In the year 1768, the Magistrates of Health at Milan and Venice issued orders for the treatment of drowned persons. The city of Hamburgh appointed a similar ordinance to be read in all the churches. In the year 1769, the Empress of Germany published an edict, extending its directions and encouragements to every case that afforded a possibility of relief. In the year 1771, the Magistrates of Paris founded an institution in favour of the drowned.

4. "In the year 1773, Dr. Cogan translated the Memoirs of the Society at Amsterdam,' in order to inform our countrymen of the practicability of recovering persons apparently drowned; And Mr. Hawes uniting with him, these gentlemen proposed a plan for a similar institution in these kingdoms. They were soon enabled to form a Society for this excellent purpose. The plan is this: - "I. The Society will publish, in the most extensive manner possible, the proper methods of treating persons in such circumstances. "II. They will distribute a premium of two guineas among the first persons who attempt to recover anyone taken out of the water as dead. And this reward will be given, even if the attempt is unsuccessful, provided it has been pursued two hours, according to the method laid down by the Society. "III. They will distribute a premium of four guineas, where the person is restored to life. "IV. They will give one guinea to any that admits the body into his house without delay, and furnishes the necessary accommodations. "V. A number of medical gentlemen, living near the places where these disasters commonly happen, will give their assistance gratis."

(II.) Such was the rise of this admirable institution. With what success it has been attended, is the point which I purpose, in the next place, very briefly to consider. And it must be allowed to be not only far greater than those who despised it had imagined, but greater than the most sanguine expectations of the gentlemen who were immediately engaged in it. In the short space, from its first establishment in May, 1774, to the end of December, eight persons, seemingly dead, were restored to life. In the year 1775, forty-seven were restored to life: Thirty-two of them, by the direct encouragement and assistance of the gentlemen of this Society; and the rest, by medical gentlemen and others, in consequence of their method of treatment being generally known. In the year 1776, forty-one persons were restored to life by the assistance of this Society. And eleven cases of those who had been restored elsewhere were communicated to them.

So the number of lives preserved and restored, in two years and a half, since their first institution, amounts to one hundred and seven! Add to these those that have been since restored; and out of two hundred and eighty-four persons, who were dead, to all appearance, no less than an hundred and fifty-seven have been restored to life. Such is the success which has attended them in so short a time! Such a blessing has the gracious providence of God given to this infant undertaking! (III). 1. It remains only to show the excellency of it. And this may appear from one single consideration: This institution unites together in one all the various acts of mercy. The several works of charity mentioned above are all contained in this. It comprises all corporeal (if I may so speak) and all spiritual benefits; all the instances of kindness which can be shown either to the bodies or souls of men. To show this beyond all contradiction, there needs no studied eloquence, no rhetorical colouring, but simply and nakedly to relate the thing as it is.

2. The thing attempted, and not only attempted, but actually performed,(so has the goodness of God prospered the labours of these lovers of mankind!) is no less, in a qualified sense, than restoring life to the dead. Is it any wonder, then, that the generality of men should at first ridicule such an undertaking? that they should imagine the persons who aimed at any such thing must be utterly out of their senses? Indeed, one of old said, "Why should it be thought a thing incredible with you, that God should raise the dead?" Cannot He, who bestowed life at first, just as well bestow it again? But it may well be thought a thing incredible, that man should raise the dead; for no human power can create life. And what human power can restore it? Accordingly, when our Lord (whom the Jews at that time supposed to be a mere man) came to the house of Jairus, in order to raise his daughter from the dead, upon the first intimation of his design, "they laughed him to scorn." "The maid," said he, "is not dead, but sleepeth." "This is rather to be called sleep than death; seeing her life is not at an end; but I will quickly awaken her out of this sleep."

3. However, it is certain, she was really dead, and so beyond all power but that of the Almighty. But see what power God has now given to man! To his name be all the praise! See with what wisdom he has endued these sons of mercy! teaching them to stop the parting soul, to arrest the spirit just quitting the breathless clay, and taking wing for eternity! Who hath seen such a thing? Who hath heard such things? Who hath read them in the annals of antiquity? Sons of men, "can these dry bones live?" Can this motionless heart beat again? Can this clotted blood flow any more? Can these dry, stiff vessels open to give it passage? Can this cold flesh resume its native warmth, or those eyes again see the sun? Surely these are such things (might one not almost say, such miracles?) as neither we, of the present generation, nor our fathers had known!

4. Consider, I entreat you, how many miracles of mercy (so to speak) are contained in one! That poor man, who was lately numbered with the dead, by the care and pains of these messengers of God, again breathes the vital air, opens his eyes, and stands up upon his feet. He is restored to his rejoicing family, to his wife, to his (late) helpless children, that he may again, by his honest labour, provide them with all the necessaries of life. See now what ye have done, ye ministers of mercy! Behold the fruit of your labour of love! Ye have been an husband to the widow, a father to the fatherless. And hereby ye have given meat to the hungry, drink to the thirsty, clothes to the naked: For hungry, thirsty, and naked these little ones must have been, had not you restored him that prevents it. You have more than relieved, you have prevented, that sickness which might naturally have arisen from their want of sufficient food to eat, or raiment to put on. You have hindered those orphans from wandering up and down, not having a place where to lay their head. Nay, and very possibly you have prevented some of them from being lodged in a dreary, comfortless prison.

5. So great, so comprehensive is the mercy which you have shown to the bodies of your fellow-creatures! But why should their souls be left out of the account? How great are the benefits you have conferred on these also! The husband has now again an opportunity of assisting his wife in things of the greatest moment. He may now again strengthen her hands in God, and help her to run with patience the race that is set before her. He may again join with her in instructing their children, and training them up in the way wherein they should go; who may live to be a comfort to their aged parents, and useful members of the community. 6. Nay, it may be, you have snatched the poor man himself, not only from the jaws of death, but from sinking lower than the waters, from the jaws of everlasting destruction. It cannot be doubted, but some of those whose lives you have restored, although they had been before without God in the world, will remember themselves, and not only with their lips, but in their lives, show forth his praise. It is highly probable, some of these (as one out of ten lepers) "will return and give thanks to God," real, lasting thanks, by devoting themselves to his honourable service.

7. It is remarkable, that several of those whom you have brought back from the margin of the grave, were intoxicated at the very time when they dropped into the water. And at that very instant (which is frequently the case) they totally lost their senses. Here therefore was no place for, no possibility of, repentance. They had not time, they had not sense, so much as to cry out, "Lord, have mercy!" So they were sinking through the mighty waters into the pit of destruction! And these instruments of divine mercy plucked them at once out of the water, and out of the fire; by the same act, delivered them from temporal and from eternal death!

8. Nay, one poor sinner (let it never be forgotten!) was just coming down from the ship, when (overtaken by the justice and mercy of God) her foot slipped, and she fell into the river. Instantly her senses were lost, so that she could not call upon God. Yet he had not forgotten her. He sent those who delivered her from death; at least from the death of the body. And who knows but she may lay it to heart, and turn from the error of her ways? Who knows, but she may be saved from the second death, and, with her deliverers, "inherit the kingdom?" 9. One point more deserves to be particularly remarked. Many of those who have been restored to life (no less than eleven out of the fourteen that were saved in a few months) were in the number of those that are a reproach to our nation, - wilful self murderers. As many of the desperate men who attempt this horrid crime are men who have had a liberal education, it is pity but they would consider those fine words, not of a poor narrow-souled Christian, but of a generous Heathen, nay, a Roman! Let them calmly consider that beautiful passage: - Proxima deinde tenent maesti loca, qui sibi letum Insontes peperere manu, lucemque perosi

Projecere animas. Quam vellent aethere in alto Nunc et pauperiem, et duros perferre labores! Fata obstant, tristique palus inamabilis unda Alligat, et novies Styx interfusa coercet. [Then crowds succeed, who, prodigal of breath, Themselves anticipate the doom of death; Though free from guild, they cast their lives away, And sad and sullen hate the golden day. O with what joy the wretches now would bear Pain, toil, and woe, to breathe the vital air! In vain! By fate for ever are they bound With dire Avernus, and the lake profound; And Styx, with nine wide channels, roars around! Mr. Pitt's Virgil.] Fata obstant! But in favour of many, we see God has overruled fate. They are brought back over the unnavigable river. They do behold the upper skies. They see the light of the sun. O let them see the light of Thy countenance! And let them so live their few remaining days on earth, that they may live with Thee for ever!

III. 1. Permit me now to make a short application. But to whom should I direct this? Are there any here who are unhappily prejudiced against that Revelation which breathes nothing but benevolence; which contains the richest display of God's love to man, that ever was made from the foundation of the world? Yet even to you I would address a few words; for, if you are not Christians, you are men. You too are susceptible of kind impressions: You have the feelings of humanity. Has not your heart too glowed at that noble sentiment; worthy the heart and the lips of the highest Christian, - Homo sum: Humani nihil a me alienum puto! [This quotation from Terence is thus translated by Colman: - "I am a man; and all calamities That touch humanity come home to me." - Edit.] Have not you also sympathized with the afflicted? How many times have you been pained at human misery? When you have beheld a scene of deep distress, has not your soul melted within you? And now and then a sigh you stole, And tears began to flow.

But is it easy for anyone to conceive a scene of deeper distress than this? Suppose you are standing by, just when the messenger comes in, and the message is delivered, "I am sorry to tell you, but you must know it; your husband is no more! He was making haste out of the vessel, and his foot slipped. It is true, after a time, his body was found; but there it lies, without any signs of life." In what a condition are now both the mother and the children! Perhaps, for a while, stupid, overwhelmed, silent; staring at each other; then bursting out into loud and bitter lamentation! Now is the time to help them, by assisting those who make it their business so to do. Now let nothing hinder you from improving the glorious opportunity! Restore the husband to his disconsolate wife, the father to his weeping children! It is true, you cannot do this in person; you cannot be upon the spot. But you may do it in an effectual manner by assisting those that are. You may now, by your generous contribution, send them the help which you cannot personally give. O shut not up your bowels of compassion towards them! Now open your hearts and your hands! If you have much, give plenteously; if not, give a little, with a willing mind.

2. To you who believe the Christian Revelation, I may speak in a still stronger manner. You believe, your blessed Master "left you an example, that you might tread in his steps." Now, you know his whole life was one labour of love. You know "how he went about doing good," and that without intermission; declaring to all, "My Father worketh hitherto, and I work." Is not that, then, the language of your heart? - Thy mind throughout my life be shown, While list'ning to the wretches' cry, The widows' and the orphans' groan, On mercy's wings I swiftly fly, The poor and helpless to relieve, My life, my all, for them to give.

Occasions of doing this can never be wanting; for "the poor ye have always with you." But what a peculiar opportunity does the solemnity of this day furnish you with, of "treading in his steps," after a manner which you did not before conceive? Did he say to the poor afflicted parent, (doubtless to the surprise of many,) "Weep not?" And did he surprise them still more, when he stopped her flowing tears by restoring life to her dead son, and "delivering him to his mother?" Did he (notwithstanding all that "laughed him to scorn") restore to life the daughter of Jairus? How many things of a nearly resembling sort, "if human we may liken to divine," have been done, and continue to be done daily, by these lovers of mankind! Let every one then be ambitious of having a share in this glorious work! Let every one (in a stronger sense than Mr. Herbert meant) Join hands with God, to make a poor man live! By your generous assistance, be ye partakers of their work, and partakers of their joy.

3. To you I need add but one word more. Remember (what was spoken at first) the solemn declaration of Him whose ye are, and whom ye serve, coming in the clouds of heaven! While you are promoting this comprehensive charity, which contains feeding the hungry, clothing the naked, lodging the stranger; indeed all good works in one; let those animating words be written on your hearts, and sounding in your ears: "Inasmuch as ye have done it unto one of the least of these, ye have done it unto ME."

On Pleasing all Men "Let every man please his neighbour for his good to edification." Rom. 15:2. 1. Undoubtedly the duty here prescribed is incumbent on all mankind; at least on every one of those to whom are entrusted the oracles of God. For it is here enjoined to everyone without exception that names the name of Christ. And the person whom everyone is commanded to please, is his neighbour; that is, every child of man. Only we are to remember here what the same Apostle speaks upon a similar occasion. "If it be possible, as much as lieth in you, live peaceably with all men." In like manner we are to please all men, if it be possible, as much as lieth in us. But strictly speaking it is not possible; it is what no man ever did, nor ever will perform. But suppose we use our utmost diligence, be the event as it may, we fulfill our duty.

2. We may farther observe in how admirable a manner the Apostle limits this direction; otherwise, were it pursued without any limitation, it might produce the most mischievous consequences. We are directed to please them for their good; not barely for the sake of pleasing them, or pleasing ourselves; much less of pleasing them to their hurt; which is so frequently done, indeed continually done, by those who do not love their neighbour as themselves. Nor is it only their temporal good, which we are to aim at in pleasing our neighbour; but what is of infinitely greater consequence, we are to do it for their edification; in such a manner as may conduce to their spiritual and eternal good. We are so to please them, that the pleasure may not perish in the using, but may redound to their lasting advantage; may make them wiser and better, holier and happier, both in time and in eternity.

3. Many are the treatises and discourses which have been published on this important subject. But all of them that I have either seen or heard were miserably defective. Hardly one of them proposed the right end: One and all had some lower design in pleasing men than to save their souls, - to build them up in love and holiness. Of consequence, they were not likely to propose the right means for the attainment of that end. One celebrated tract of this kind, entitled "The Courtier," was published in Spain about two hundred years ago, and translated into various languages. But it has nothing to do with edification, and is therefore quite wide of the mark. Another treatise, entitled "The Refined [Complete] Courtier," was published in our own country, in the reign of King Charles the Second, and, as it seems, by a retainer to his court. In this there are several very sensible advices concerning our outward behaviour; and many little improprieties in word or action are observed, whereby men displease others without intending it; but this author, likewise, has no view at all to the spiritual or eternal good of his neighbour. Seventy or eighty years ago, another book was printed in London, entitled "The Art of Pleasing." But as it was wrote in a languid manner and contained only common, trite observations, it was not likely to be of use to men of understanding, and still less to men of piety.

4. But it may be asked, Has not the subject been since treated of by a writer of a very different character? Is it not exhausted by one who was himself a consummate master of the art of pleasing? And who writing to one he tenderly loved, to a favourite son, gives him all the advice which his great understanding, improved by various learning, and the experience of many years, and much converse with all sorts of men, could suggest? I mean, the late Lord Chesterfield; the general darling of all the Irish, as well as the English nation. 5. The means of pleasing which this wise and indulgent parent continually and earnestly recommends to his darling child, and on which he doubtless formed both his tempers and outward conduct, Till death untimely stopped his tuneful tongue, -

were, First, making love, in the grossest sense, to all the married women whom he conveniently could. (Single women he advises him to refrain from, for fear of disagreeable consequences). Secondly. Constant and careful dissimulation; always wearing a mask; trusting no man upon earth, so as to let him know his real thoughts, but perpetually seeming to mean what he did not mean, and seeming to be what he was not. Thirdly. Well-devised lying to all sorts of people; speaking what was farthest from his heart; and in particular, flattering men, women, and children, as the infallible way of pleasing them. It needs no great art to show, that this is not the way to please our neighbour for his good, or to edification. I shall endeavour to show, that there is a better way of doing it; and indeed a way diametrically opposite to this. It consists, I. In removing hindrances out of the way; and II. In using the means that directly tend to this end.

I. 1. I advise all that desire to "please their neighbour for his good to edification," First, to remove all hindrances out of the way; or, in other words, to avoid everything which tends to displease wise and good men, men of sound understanding and real piety. Now "cruelty, malice, envy, hatred, and revenge" are displeasing to all good men, to all who are endued with sound understanding and genuine piety. There is likewise another temper related to these, only in a lower kind, and which is usually found in common life, wherewith men in general are not pleased. We commonly call it ill-nature. With all possible care avoid all these; nay, and whatever bears any resemblance to them, - as sourness, sternness, sullenness, on the one hand; peevishness and fretfulness, on the other, - if ever you hope to "please your neighbour for his good to edification."

2. Next to cruelty, malice, and similar tempers, with the words and actions that naturally spring therefrom, nothing is more disgusting, not only to persons of sense and religion, but even to the generality of men, than pride, haughtiness of spirit, and its genuine fruit, an assuming, arrogant, overbearing behaviour. Even uncommon learning, joined with shining talents, will not make amends for this; but a man of eminent endowments, if he be eminently haughty, will be despised by many, and disliked by all. Of this the famous Master of Trinity College in Cambridge, was a remarkable instance. How few persons of his time had a stronger understanding, or deeper learning, than Dr. Bentley! And yet how few were less beloved! unless one who was little, if at all, inferior to him in sense or learning, and equally distant from humility, - the author of "The Divine Legation of Moses." Whoever, therefore, desires to please his neighbour for his good, must take care of splitting upon this rock. Otherwise the same pride which impels him to seek the esteem of his neighbour, will infallibly hinder his attaining it.

3. Almost as disgustful to the generality of men as haughtiness itself, is a passionate temper and behaviour. Men of a tender disposition are afraid even to converse with persons of this spirit. And others are not fond of their acquaintance; as frequently (perhaps when they expected nothing less) meeting with shocks, which if they bear for the present, yet they do not willingly put themselves in the way of meeting with again. Hence passionate men have seldom many friends; at least, not for any length of time. Crowds, indeed, may attend them for a season, especially when it may promote their interest. But they are usually disgusted one after another, and fall off like leaves in autumn. If therefore you desire lastingly to please your neighbour for his good, by all possible means avoid violent passion.

4. Yea, and if you desire to please, even on this account, take that advice of the Apostle, "Put away all lying." It is the remark of an ingenious author, that, of all vices, lying never yet found an apologist, any that would openly plead in its favour, whatever his private sentiments might be. But it should be remembered, Mr. Addison went to a better world before Lord Chesterfield's Letters were published. Perhaps his apology for it was the best that ever was or can be made for so bad a cause. But, after all, the labour he has bestowed thereon, it has only "semblance of worth, not substance." It has no solidity in it; it is nothing better than a shining phantom. And as lying can never be commendable or innocent, so neither can it be pleasing; at least when it is stripped of its disguise, and appears in its own shape. Consequently, it ought to be carefully avoided by all those who wish to please their neighbour for his good to edification. 5. "But is not flattery," a man may say, "one species of lying? And has not this been allowed in all ages to be the sure means of pleasing? Has not that observation been confirmed by numerous experiments, - Obsequium amicos, veritas odium parat?

Flattery creates friends, plain-dealing enemies? Has not a late witty [prominent] writer, in his Sentimental Journal,' related some striking instances of this?" I answer, It is true: Flattery is pleasing for a while. and not only to weak minds, as the desire of praise, whether deserved or undeserved, is planted in every child of man. But it is pleasing only for a while. As soon as the mask drops off, as soon as it appears that the speaker meant nothing by his soft words, we are pleased no longer. Every man's own experience teaches him this. And we all know, that if a man continues to flatter, after his insincerity is discovered, it is disgustful, not agreeable. Therefore, even this fashionable species of lying is to be avoided, by all that are desirous of pleasing their neighbour to his lasting advantage.

6. Nay, whoever desires to do this must remember, that not only lying, in every species of it, but even dissimulation, (which is not the same with flattery, though nearly related to it,) is displeasing to men of understanding, though they have not religion. Terence represents even an old heathen, when it was imputed to him, as answering with indignation, Simulare non est meum: "Dissimulation is no part of my character." Guile, subtlety, cunning, the whole art of deceiving, by whatever terms it is expressed, is not accounted an accomplishment by wise men, but is, indeed, an abomination to them. And even those who practise it most, who are the greatest artificers of fraud, are not pleased with it in other men, neither are fond of conversing with those that practise it on themselves. Yea, the greatest deceivers are greatly displeased at those that play their own arts back upon them.

II. Now, if cruelty, malice, envy, hatred, revenge, ill-nature; if pride and haughtiness; if irrational anger; if lying and dissimulation, together with guile, subtlety, and cunning, are all and every one displeasing to all men, especially to wise and good men, we may easily gather from hence what is the sure way to please them for their good to edification. Only we are to remember that there are those in every time and place whom we must not expect to please. We must not therefore be surprised when we meet with men who are not to be pleased any way. It is now, as it was of old when our Lord himself complained: "Whereunto shall I liken the men of this generation? They are like unto children sitting in the market-place, and saying to each other, We have piped unto you, but ye have not danced: We have mourned unto you, but ye have not wept." But leaving these forward ones to themselves, we may reasonably hope to please others by a careful and steady observation of the few directions following.

1. First. Let love not visit you as a transient guest, but be the constant ruling temper of your soul. See that your heart be filled at all times and on all occasions with real, undissembled benevolence; not to those only that love you, but to every soul of man. Let it pant in your heart; let it sparkle in your eyes, let it shine on all your actions. Whenever you open your lips, let it be with love; and let there be in your tongue the law of kindness. Your word will then distill as the rain, and as the dew upon the tender herb. Be not straitened or limited in your affection, but let it embrace every child of man. Everyone that is born of a woman has a claim to your good-will. You owe this, not to some, but to all. And let all men know that you desire both their temporal and eternal happiness, as sincerely as you do your own.

2. Secondly. If you would please your neighbour for his good, study to be lowly in heart. Be little and vile in your own eyes, in honour preferring others before yourself. Be deeply sensible of your own weaknesses, follies, and imperfections; as well as of the sin remaining in your heart, and cleaving to all your words and actions. And let this spirit appear in all you speak or do: "Be clothed with humility." Reject with horror that favourite maxim of the old heathen, sprung from the bottomless pit, Tanti eris aliis, quanti tibi fueris: "The more you value yourself, the more others will value you." Not so. On the contrary, both God and man "resist the proud:" And, as "God giveth grace to the humble," so humility, not pride, recommends us to the esteem and favour of men, especially those that fear God.

3. If you desire to please your neighbour for his good to edification you should, Thirdly, labour and pray that you may be meek as well as lowly in heart. Labour to be of a calm, dispassionate temper; gentle towards all men; and let the gentleness of your disposition appear in the whole tenor of your conversation. Let all your words and all your actions be regulated thereby. Remember, likewise that advice of St. Peter: As an addition to your gentleness, be merciful; "be courteous;" be pitiful; be tenderly compassionate to all that are in distress; to all that are under any affliction of mind, body, or estate. Let The various scenes of human woe Excite your softest sympathy!

Weep with them that weep. If you can do no more, at least mix your tears with theirs; and give them healing words, such as may calm their minds, and mitigate their sorrows. But if you can, if you are able to give them actual assistance, let it not be wanting. Be as eyes to the blind, as feet to the lame, a husband to the widow and a father to the fatherless. This will greatly tend to conciliate the affection, and to give a profitable pleasure not only to those who are immediate objects of your compassion, but to others likewise that "see your good works, and glorify your Father which is in heaven."

4. And while you are pitiful to the afflicted, see that you are courteous toward all men. It matters not in this respect whether they are high or low, rich or poor, superior or inferior to you. No, nor even whether good or bad, whether they fear God or not. Indeed, the mode of showing your courtesy may vary, as Christian prudence will direct; but the thing itself is due to all; the lowest and worst have a claim to our courtesy. [But what is courtesy?] It may either be inward or outward; either a temper or a mode of behaviour. Such a mode of behaviour as naturally springs from courtesy of heart. Is this the same with good breeding, or politeness? (which seems to be only a high degree of good-breeding:) Nay, good breeding is chiefly the fruit of education; but education cannot give courtesy of heart. Mr. Addison's well-known definition of politeness seems rather to be a definition of this: "A constant desire of pleasing all men, appearing through the whole conversation." Now, this may subsist, even in a high degree, where there has been no advantage of education. I have seen as real courtesy in an Irish cabin, as could be found in St. James's or the Louvre.

5. Shall we endeavour to go a little deeper, to search into the foundation of this matter? What is the source of that desire to please which we term courtesy? Let us look attentively into our heart, and we shall soon find the answer. The same Apostle that teaches us to be courteous, teaches us to honour all men; and his Master teaches me to love all men. Join these together, and what will be the effect? A poor wretch cries to me for an alms: I look and see him covered with dirt and rags. But through these I see one that has an immortal spirit, made to know and love and dwell with God to eternity. I honour him for his Creator's sake. Lo, I see through all these rags that he is purpled over with the blood of Christ. I love him for the sake of his Redeemer. The courtesy, therefore, which I feel and show toward him is a mixture of the honour and love which I bear to the offspring of God; the purchase of his Son's blood, and the candidate for immortality. This courtesy let us feel and show toward all men; and we shall please all men to their edification.

6. Once more. Take all proper opportunities of declaring to others the affection which you really feel for them. This may be done with such an air, and in such a manner, as is not liable to the imputation of flattery: And experience shows, that honest men are pleased by this, full as much as knaves are by flattery. Those who are persuaded that your expressions of good-will toward them are the language of your heart will be as well satisfied with them, as with the highest encomiums which you could pass upon them. You may judge them by yourselves, by what you feel in your own breast. You like to be honoured; but had you not rather be beloved? 7. Permit me to add one advice more. If you would please all men for their good, at all events speak to all men the very truth from your heart. When you speak, open the window of your breast: let the words be the very picture of your heart. In all company, and on all occasions, be a man of veracity. Nay, be not content with bare veracity; but "in simplicity and godly sincerity have all your conversation in the world," as "an Israelite indeed, in whom is no guile."

8. To sum up all in one word-if you would please men, please God! Let truth and love possess your whole soul. Let them be the springs of all your affections, passions, tempers; the rule of all your thoughts. Let them inspire all your discourse; continually seasoned with that salt, and meet to "minister grace to the hearers." Let all your actions be wrought in love. Never "let mercy or truth forsake thee: Bind them about thy neck." Let them be open and conspicuous to all; and "write them on the table of thy heart." "So shalt thou find favour and good understanding in the sight of God and man."

The Duty of Constant Communion J.W. "Do this in remembrance of me." Luke 22:19. It is no wonder that men who have no fear of God should never think of doing this. But it is strange that it should be neglected by any that do fear God, and desire to save their souls; And yet nothing is more common. One reason why many neglect it is, they are so much afraid of "eating and drinking unworthily," that they never think how much greater the danger is when they do not eat or drink it at all. That I may do what I can to bring these well-meaning men to a more just way of thinking, I shall, I. show that it is the duty of every Christian to receive the Lord's Supper as often as he can; and, II. Answer some objections. I. I am to show that it is the duty of every Christian to receive the Lord's Supper as often as he can.

1. The First reason why it is the duty of every Christian so to do is, because it is a plain command of Christ. That this is his command, appears from the words of the text, "Do this in remembrance of me:" By which, as the Apostles were obliged to bless, break, and give the bread to all that joined with them in holy things; so were all Christians obliged to receive those sign of Christ's body and blood. Here, therefore, the bread and wine are commanded to be received, in remembrance of his death, to the end of the world. Observe, too, that this command was given by our Lord when he was just laying down his life for our sakes. They are, therefore, as it were, his dying words to all his followers.

2. A Second reason why every Christian should do this as often as he can, is, because the benefits of doing it are so great to all that do it in obedience to him; viz., the forgiveness of our past sins and the present strengthening and refreshing of our souls. In this world we are never free from temptations. Whatever way of life we are in, whatever our condition be, whether we are sick or well, in trouble or at ease, the enemies of our souls are watching to lead us into sin. And too often they prevail over us. Now, when we are convinced of having sinned against God, what surer way have we of procuring pardon from him, than the "showing forth the Lord's death;" and beseeching him, for the sake of his Son's sufferings, to blot out all our sins?

3. The grace of God given herein confirms to us the pardon of our sins, by enabling us to leave them. As our bodies are strengthened by bread and wine, so are our souls by these tokens of the body and blood of Christ. This is the food of our souls: This gives strength to perform our duty, and leads us on to perfection. If, therefore, we have any regard for the plain command of Christ, if we desire the pardon of our sins, if we wish for strength to believe, to love and obey God, then we should neglect no opportunity of receiving the Lord's Supper; then we must never turn our backs on the feast which our Lord has prepared for us. We must neglect no occasion which the good providence of God affords us for this purpose. This is the true rule: So often are we to receive as God gives us opportunity. Whoever, therefore, does not receive, but goes from the holy table, when all things are prepared, either does not understand his duty, or does not care for the dying command of his Saviour, the forgiveness of his sins, the strengthening of his soul, and the refreshing it with the hope of glory.

4. Let every one, therefore, who has either any desire to please God, or any love of his own soul, obey God, and consult the good of his own soul, by communicating every time he can; like the first Christians, with whom the Christian sacrifice was a constant part of the Lord's day service. And for several centuries they received it almost every day: Four times a week always, and every saint's day beside. Accordingly, those that joined in the prayers of the faithful never failed to partake of the blessed sacrament. What opinion they had of any who turned his back upon it, we may learn from that ancient canon: "If any believer join in the prayers of the faithful, and go away without receiving the Lord's Supper, let him be excommunicated, as bringing confusion into the church of God."

5. In order to understand the nature of the Lord's Supper, it would be useful carefully to read over those passages in the Gospel, and in the first Epistle to the Corinthians [1 Cor. 11], which speak of the institution of it. Hence we learn that the design of this sacrament is, the continual remembrance of the death of Christ, by eating bread and drinking wine, which are the outward signs of the inward grace, the body and blood of Christ. 6. It is highly expedient for those who purpose to receive this, whenever their time will permit, to prepare themselves for this solemn ordinance by self-examination and prayer. But this is not absolutely necessary. And when we have not time for it, we should see that we have the habitual preparation which is absolutely necessary, and can never be dispensed with on any account or any occasion whatever. This is, First, a full purpose of heart to keep all the commandments of God; and, Secondly, a sincere desire to receive all his promises. II. I am, in the Second place, to answer the common objections against constantly receiving the Lord's Supper.

1. I say constantly receiving; for as to the phrase of frequent communion, it is absurd to the last degree. If it means anything less than constant, it means more than can be proved to be the duty of any man. For if we are not obliged to communicate constantly, by what argument can it be proved that we are obliged to communicate frequently? yea, more than once a year, or once in seven years, or once before we die? Every argument brought for this, either proves that we ought to do it constantly, or proves nothing at all. Therefore, that indeterminate, unmeaning way of speaking ought to be laid aside by all men of understanding. 2. In order to prove that it is our duty to communicate constantly, we may observe that the holy communion is to be considered either, (1.), as a command of God, or, (2.) As a mercy to man.

First. As a command of God. God our Mediator and Governor, from whom we have received our life and all things, on whose will it depends whether we shall be perfectly happy or perfectly miserable from this moment to eternity, declares to us that all who obey his commands shall be eternally happy; all who not, shall be eternally miserable. Now, one of these commands is, "Do this in remembrance of me." I ask then, Why do you not do this, when you can do it if you will? When you have an opportunity before you, why do not you obey the command of God?

3. Perhaps you will say, "God does not command me to do this as often as I can:" That is, the words "as often as you can," are not added in this particular place. What then? Are we not to obey every command of God as often as we can? Are not all the promises of God made to those, and those only, who "give all diligence;" that is, to those who do all they can to obey his commandments? Our power is the one rule of our duty. Whatever we can do, that we ought. With respect either to this or any other command, he that, when he may obey it if he will, does not, will have no place in the kingdom of heaven.

4. And this great truth, that we are obliged to keep every command as far as we can, is clearly proved from the absurdity of the contrary opinion; for were we to allow that we are not obliged to obey every commandment of God as often as we can, we have no argument left to prove that any man is bound to obey any command at any time. For instance: Should I ask a man why he does not obey one of the plainest commands of God, why, for instance, he does not help his parents, he might answer, "I will not do it now, but I will at another time." When that time comes, put him in mind of God's command again; and he will say, "I will obey it some time or other." Nor is it possible ever to prove that he ought to do it now, unless by proving that he ought to do it as often as he can; and therefore he ought to do it now, because he can if he will.

5. Consider the Lord's Supper, Secondly, as a mercy from God to man. As God, whose mercy is over all his works, and particularly over the children of men, knew there was but one way for man to be happy like himself; namely, by being like him in holiness; as he knew we could do nothing toward this of ourselves, he has given us certain means of obtaining his help. One of these is the Lord's Supper, which, of his infinite mercy, he hath given for this very end; that through this means we may be assisted to attain those blessings which he hath prepared for us; that we may obtain holiness on earth, and everlasting glory in heaven. I ask, then, Why do you not accept of his mercy as often as ever you can? God now offers you his blessing; - why do you refuse it? You have now an opportunity of receiving his mercy; - why do you not receive it? You are weak: - why do not you seize every opportunity of increasing your strength? In a word: Considering this as a command of God, he that does not communicate as often as he can has no piety; considering it as a mercy, he that does not communicate as often as he can has no wisdom.

6. These two considerations will yield a full answer to all the common objections which have been made against constant communion; indeed to all that ever were or can be made. In truth, nothing can be objected against it, but upon supposition that, [at] this particular time, either the communion would be no mercy, or I am not commanded to receive it. Nay, should we grant it would be no mercy, that is not enough; for still the other reason would hold: Whether it does you any good or none, you are to obey the command of God. 7. However, let us see the particular excuses which men commonly make for not obeying it. The most common is, "I am unworthy; and he that eateth and drinketh unworthily, eateth and drinketh damnation to himself.' Therefore I dare not communicate, lest I should eat and drink my own damnation."

The case is this: God offers you one of the greatest mercies on this side heaven, and commands you to accept it. Why do not you accept this mercy, in obedience to his command? You say, "I am unworthy to receive it." And what then? You are unworthy to receive any mercy from God. But is that a reason for refusing all mercy? God offers you a pardon for all your sins. You are unworthy of it, it is sure, and he knows it; but since he is pleased to offer it nevertheless, will not you accept of it? He offers to deliver your soul from death: You are unworthy to live; but will you therefore refuse life? He offers to endue your soul with new strength; because you are unworthy of it, will you deny to take it? What can God himself do for us farther, if we refuse his mercy because we are unworthy of it?

8. But suppose this were no mercy to us; (to suppose which is indeed giving God the lie; saying, that is not good for man which he purposely ordered for his good;) still I ask, Why do not you obey God's command? He says, "Do this." Why do you not? You answer, "I am unworthy to do it." What! Unworthy to obey God? Unworthy to do what God bids you do? Unworthy to obey God's command? What do you mean by this? that those who are unworthy to obey God ought not to obey him? Who told you so? If he were even "an angel from heaven, let him be accursed." If you think God himself has told you so by St. Paul, let us hear his words. They are these: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself."

Why, this is quite another thing. Here is not a word said of being unworthy to eat and drink. Indeed he does speak of eating and drinking unworthily; but that is quite a different thing; so he has told us himself. In this very chapter we are told that by eating and drinking unworthily is meant, taking the holy sacrament in such a rude and disorderly way, that one was "hungry and another drunken." But what is that to you? Is there any danger of your doing so, - of your eating and drinking thus unworthily? However unworthy you are to communicate, there is no fear of your communicating thus. Therefore, whatever the punishment is, of doing it thus unworthily, it does not concern you. You have no more reason from this text to disobey God, than if there was no such text in the Bible. If you speak of "eating and drinking unworthily" in the sense St. Paul uses the words, you may as well say, "I dare not communicate, for fear the church should fall," as "for fear I should eat and drink unworthily."

9. If then you fear bringing damnation on yourself by this, you fear where no fear is. Fear it not for eating and drinking unworthily; for that, in St. Paul's sense, ye cannot do. But I will tell you for what you shall fear damnation; - for not eating and drinking at all; for not obeying your Maker and Redeemer; for disobeying his plain command; for thus setting at nought both his mercy and authority. Fear ye this; for hear what his Apostle saith: "Whosoever shall keep the whole law, and yet offend in one point, is guilty of all." (James 2:10.) 10. We see then how weak the objection is, "I dare not receive [The Lord's Supper], because I am unworthy." Nor is it any stronger, though the reason why you think yourself unworthy is, that you have lately fallen into sin. It is true, our Church forbids those "who have done any grievous crime" to receive without repentance. But all that follows from this is, that we should repent before we come; not that we should neglect to come at all.