if this be not the case, will not the end of these things be death? But it will apply still more directly, Thirdly, To the way of the lifeless formalist. Such were many among the Jews, who drew nigh to God with their lips, while their hearts were far from him; and put their trust in lying words, saying, "The temple of the Lord, the temple of the Lord, the temple of the Lord, are we." Jer. vii. 4. And such have been found among all classes of Christians; persons who have just the same belief of Christianity which others have of Mahomedanism or Paganism, because it was the religion of their fathers; who adhere to this or the other denomination, because they were brought up in it; are punctual in bodily worship, or outward attendance, but neither enjoy nor desire communion with God; have no heartfelt union with Christ, nor any regard for the divine glory. Like an old man, who once said, "He knew no reason for doubting of his salvation, since he had been all his life true to his church, and hated all schismatics and heretics." And it is very possible that some who once made a plausible profession of conversion and faith in Christ, may be found formalists, under the most scriptural form of church order. It will apply more strongly still, Fourthly, To the way of laborious self-righteousness. Though it is marvellous how small a rag of self-righteousness will serve to blind the eye of the mind, and so keep a sinner from discerning his need of salvation by grace; yet some whose consciences have been considerably awakened, will take a great deal of pains to establish their own righteousness, and will then be very positive that they are in the right way to eternal happiness. But how ignorant must they be of the extent, spirituality, and strictness of the divine law, and of its awful sanction. Tell me, ye that desire to be under the law, do ye not hear what the law demands and denounces? All the heart, all the soul. Cursed be every one that continueth not in all things written in the book of the law, to do them." What occasion was there for the coming of Christ, if you can thus entitle yourselves to eternal life? It will apply, Fifthly, To the way of religious error. Many who trust to their own righteousness, persuade themselves that we are mistaken in our ideas of the person and offices of Christ; and deny that we are in so fallen a state as to need an atoning sacrifice, or an entire renovation of nature. We allow that the most erroneous persons, have a right to think for themselves, with which we ought not to interfere, except by way of scriptural argument, and affectionate expostulation. But we must maintain that the holy scriptures contain a standard of faith, as well as of practice: and we beseech them to consider the danger of being misled, by the influence of pride and unbelief. Let them remember that Paul represents the preaching of the cross as being found a stumbling-block, and considered as foolishness, by those who boasted of their reason and wisdom, in his day. While he and the other apostles never seem afraid of exalting Christ too highly, and affirm, that other foundation can no man lay, than that which is laid, Jesus Christ. apply, Sixthly, To the way of the deluded enthusiast. It will To him, whose whole religion consists in a confident persuasion of his own safety, which he maintains without evidence from scripture, sense, or reason, taking it for granted he is safe, though he does not unite with Christ in the great design of his mediation, nor engage in any conflict which deserves to be called the good fight of faith. Some of these trust in themselves that they are righteous, and despise others; though the very righteousness in which they trust, is made, not of the semblance of justice, mercy, or walking humbly with God, but of pride and malignity, disguised under a few perverted evangelical phrases. They cannot be friends of free grace, for there can be no more grace in our salvation, than there would have been justice in our condemnation ; and that they are not at all disposed to admit. Many of them represent man, before conversion, as sunk below all obligation, and after conversion as raised above all obligation, and so leave no room for the burden of sin; as there can be no transgression where there is no law. Nor are they concerned about the mortification of sin, or inward sanctification: this they deny. So nothing is left for the Spirit to do except what an unholy spirit could do better than the Spirit of God, viz. assure them of safety while living in sin. SECONDLY: What should we learn by this warning? To search and try our ways; examine if we be in the faith; if Christ be in us; if we are new creatures. Let us give all diligence to make our calling and election sure. Work out your salvation with fear and trembling. Keep the narrow way. Fight the good fight of faith; lay hold on eternal life. XXXIII. THE CAUSE AND CURE OF A WOUNDED SPIRIT. PROV. xviii. 14. A wounded spirit who can bear? MERE natural fortitude will often enable a man to sustain a heavy load of outward calamity: much more will a good conscience, and the consolations of the Divine Spirit, support a true believer under very severe trials and afflictions; though they may be complicated and of long continuance : but if the spirit itself be wounded, or overwhelmed with gloom, who can bear it up? Suppose I should endeavor, FIRST, To describe the cause of a wounded spirit. Worldly troubles may sometimes seize on the mind, and depress the spirits to an extreme degree. Inordinate affections and disappointed pride, especially, bring on intolerable dejection. So Amnon pined away under the influence of his sinful passion. Ahab fretted himself sick for Naboth's vineyard. Ahitophel, when he saw that his counsel was not followed by Absalom, rode home and hanged himself. And many others have died of what is called a broken heart. These things take place, as we shall show presently, for want of the restraints and supports of true religion. Yes, but religion itself is often charged with having the strongest tendency to dejection and melancholy. The alarming doctrines of those that are called evangelical preachers, are often represented as likely to drive persons to distraction. How can this charge be refuted? pos Before I reply directly, I must premise one thing. There is a bodily disorder from which good men are not exempt, which tends to mental distress. And it is no more a fair objection, that religion should not secure any one who sesses it from this affliction, than it would be to allege that it does not prevent the gout, or a consumption. It would be a sad thing, if the Almighty made it a rule never to convert any person, who had a constitutional tendency to derangement, or any disorder of the brain. And if such persons are converted, it is to be expected, that their minds, in a season of distraction, will run upon the same subjects which previously occupied their attention; and that they will view them in a distorted manner, just as others, in a similar state, view the subjects with which they had been conversant. Cowper, the poet, was deranged long before he knew any thing of evangelical religion. He owed several years of comfort to the gospel. And the false idea which caused his distress in latter years, was in direct opposition to Calvinistic principles. 'But do you not represent all men as children of disobedience, and exposed to eternal punishment; as unable to deliver themselves, and as lying entirely at God's mercy?' We do so. And we believe it to be a fact. And if it be so, it is fit we should declare it. If you do not realize the truth in the time of health, may it not break in upon your mind in the time of affliction, or at the hour of death? If you do not understand the whole truth thoroughly, may not a partial view of it be still more distressing? Or if you can keep your eyes closed till death, will it not be much worse to open them first in hell? I wish your consciences to be wounded, that they may be healed. I wish your false hopes to be slain, that you may obtain a good hope through grace. Now, therefore, consider your ways. I wish you may be wounded with a sense of danger. I am fully convinced, that there is such a thing as the second death; the worm that dieth not, the fire that shall never be quenched. The wrath to come, from which you never can escape, if you die in sin. Knowing the terror of the Lord, I would fain persuade you of your danger. You hang by the slender thread of life, over the bottomless pit, with the flames of divine wrath flashing about it, ready every moment to burn it asunder; and you have nothing on which you can lay hold to save you nothing of your own; nothing you have done or can do, to induce God to spare you one moment. "What will you do in the day of the Lord's anger? Can your hands be strong, or your heart endure?" I wish your spirits were wounded with a sense of your guilt. That you felt what just reason God has to be angry. How many, and how aggravated your sins! How many have secretly committed sins, which would put them to the blush, if told to the whole congregation, so that they would be ashamed to be seen here again. And oh, that the most decent were convinced of the evil of their hearts, and the evil of their sinful omissions; the evil of having no reverential, affectionate regard to God. Surely this is an evil and bitter thing. Have you done any thing for God, or forborne doing any thing for his sake? Have you dreaded his anger, valued his favor, abhorred the thought of acting contrary to his will, or so as to dishonor him? Even as to your fellow-men, have you dealt by others as you would wish them to deal by you? Have you no ground of self-reflection, for the neglect of relative duties? Nothing to pain you, if parents, husband, or children were removed? Especially, have you done your duty to their souls? Have you properly minded your own eternal interest? cite no regret on this head? Would a death-bed ex Oh! I wish you were deeply wounded with a sense of your ingratitude toward the Saviour, and your neglect of so great a salvation! your arrogant attempts to establish your own righteousness, and your disposition to cavil at the sovereignty of divine grace. Surely if you had not hearts of stone, these sins would wound your conscience more than any other kind of sin. Consider, what advantages you have enjoyed, and how you have misimproved them. What resolutions and promises you have made, and how you have violated them. patience and forbearance of God! may lead you to repentance! How astonishing is the Oh, that his goodness |