SCARCE any thing is more natural to mankind than a desire of being thought wise and prudent: we need but little acquaintance with the world to know that hu­man nature cannot be touched in a more tender point, or feel any thing with more exquisite sensibility, than reflections on their mental abilities.

But however all may agree in placing high encomiums on wisdom and prudence, they widely differ both in re­gard to the standard, by which they are to be tried, and the measures by which they are to be acquired. They vary in these respects, much according to the particular moral state and temper of the mind, or the variety of objects which, at different times, have the ascendancy of the heart.

Thus while the affections of men are going after their cov­eteousness, they vainly imagine wisdom consists in laying, and carrying into successful execution, plans well adapted to promote their temporal interests and estates. When they can "join house to house, and lay field to field," and say as the rich man in the gospel intended to say, "soul take thine case, eat, drink and be merry, for thou hast much goods laid up in store, &c." then they have gained their point, and will felicitate themselves upon their wisdom: but in God's account, they are fools. "Thou fool this night thy soul shall be required of thee."

When the man of pleasure has successfully devised the greatest variety of objects to please his brutal senses, and regale his tyrant lusts—when the unrighteous man can overreach and defraud his neighbour—when the vain am­bitious creature thirsting after same, and living on the [Page 4] breath of his fellow worms, can hear the plaudit of thous­ands flattering his pride, and soothing his vanity—how does his breast swell, with self applause, "surely I am the man and wisdom shall die with me."

But, alas! how few estimate their wisdom by what they have obtained of the knowledge of God—by the advances they have made in a saving acquaintance with the way of salvation by Jesus Christ? There are indeed some who place wisdom in the mere speculative knowl­edge of God, and in their being able to give a clear ac­count of the system of doctrines contained in natural and revealed religion—while in the truth of facts they are ali­enated from the life of God, through the ignorance there is in them, and the blindness and hardness of their hearts.

Here then is rhe test of true wisdom: for none are wise in God's account, but such as are wise unto salvation. For "the fear of the Lord is the beginning of wisdom; and a good understanding have all they who do his commandments." Who is wise then, and he shall un­derstand these things; prudent and he shall know them? for the ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall therein.

The words are a most pathetic close of the prophecy of Hosea—the prophet intimates, in the strongest man­ner, the truth and importance of what he had delivered unto the people in the name of the Lord. He addresses to them an elegant and forcible exhortation to ponder the words of this prophecy to transcribe into their lives the moral and religious instruction he had given them. As though he had said, "who is there among you pos­sessed of true wisdom? Who is the prudent and discrete man, who knows the importance of religion, and is mak­ing wise provision for the salvation of his immortal soul? He will understand the doctrines that are contained in this book: he will know the good and right ways of the Lord here pointed out—he will walk in them. But the transgressors, who make a mock at God's word, who de­fy his omnipotent arm, disregarding the warnings, invita­tions [Page 5] and reproofs contained in this book, shall surely fall into perdition: the very words of life which were design­ed to reclaim them, and be the means of their salvation, will eventually increase their condemnation."

My text is much of the same import with those words of the Prophet Daniel towards the close of his prophecy, "Many shall be purified and made white and tried, but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand."

Now, dear Brethren, as we are favored with the means of grace in an higher manner than those to whom this prophecy was addressed—as we have line upon line, and precept on precept, it is of high importance to enquire what improvement we have made of them, and what is like to be the important issue. For while they are to some a savor of life unto life, to others they will be found at last a savor of death unto death.

This sacred passage, then, as it is not of any private interpretation, may be profitably improved "for doctrine, for reproof, for correction and instruction in righteous­ness."

We shall accordingly attempt to shew,

I. What we were to understand by the ways of the Lord, which are all right.

II. How it appears to be an high and important branch of wisdom and prudence so to understand the ways of the Lord as to walk in them.

III. In what sense such as will not be reformed and made wise by those methods God is using with them, will be finally ruined and undone—"But the transgressors shall fall therein."

We are first to enquire what we are to understand by the ways of the Lord, which are all right—"For the ways of the Lord are right," says the Prophet, "and the just shall walk in them."

Here are two things intimated under the metaphor of ways—"The ways of the Lord"—both of which it is proper we should particularly remark.

[Page 6]I shall first notice the ways of God's providences: these, however the reason of them may be beyond the reach of mortal apprehension, yet from the nature of God's moral perfections, and from the word of God, we may be well assured are all right ways. "Shall not the Judge of all the earth do right?" Can infinite wisdom err, infinite justice do wrong, or the God of love forget to be gracious? True, indeed, he has his ways in the cloud, and he hides himself in the thick cloud, so we may often be at a loss to comprehend the particular designs of his providence; but we know, that "though clouds and thick darkness are round about him, yet jus­tice and judgment are the habitation of his throne for­ever"—"his works are perfect, and all his ways are judgment."

When the Prophet Jeremiah was about to plead with God concerning his providences, being stumbled at the prosperity of the wicked, he first expresses his faith in this foundation principle, God is righteous.—"Righteous art thou, O Lord."

Now, the sincere Christian will take notice of these ways of the Lord; he will hearken unto the voice of di­vine providence, and walk with God in all these dispen­sations: he will acknowledge the wisdom, the equity, the holiness, and goodness of God in all—and he will surely endeavour to answer the wise and gracious hand of God in all his providences, as far as he is able to com­prehend them. He will be humbled—allured—excited— weaned from the world—taken off from creature depen­dences—and brought near to God by all. And thus, whether he has prosperity or adversity—both shall work together for his good. And thus he will walk with God in the ways of his providential dispensations, most cordi­ally acknowledging they are all right ways.

Let us in the next place remark, that by the ways of the Lord we are to understand the way of his moral will—his word—his worship—the whole of religion, which he has in any way revealed unto us and enjoined on us▪

[Page 7]This is the scripture sense of the word, and that to which the Prophet paid particular attention in the lan­guage of my text—for he immediately adds, "And the just shall walk in them."

Mankind, by their apostacy, have brought darkness upon their understanding, stubborness into their wills, and rendered all the affections vain and irregular: We are alienated from the life of God, through the ignorance that is in our minds, and the blindness and hardness of our hearts. It is true, notwithstanding our apostacy, there are some remains of the law of God, some impres­sions of Deity—of his natural and moral perfections de­lineated on our hearts or consciences.—Such had the Gentile world, by which, they being without any written law, were a law unto themselves: Such still remain on the hearts of the ungospeled word at this present; yet these impressions, made merely by the force of unenlight­ned conscience, have been sound, through a long series of trial, very ineffectual to reclaim mankind, and bring them to the love and worship of the one true God, and the path of virtue and holiness. The infinite wisdom and goodness of God, therefore, saw fit to reveal his mind and will in a more clear, perfect and effectual manner.— This revelation we have in the scriptures of the old and new testament.—God, at sundry times and diverse man­ners, spake unto the Fathers by the Prophets—hath spo­ken unto us, in these last ages of the world, by his Son Jesus Christ, and by the holy Apostles; so that not only the law of God in the old testament, stiled "the judg­ments of the Lord"—the "statutes of the Lord," &c.— but the gospel also of Jesus Christ, may be called the ways of the Lord. For, the gospel is an important part of that revelation by which we are to regulate our lives, and on which we are to found our choicest hopes.

Here then we may expect to find the ways of God pointed out unto us with perspicuity and precision; for by this rule we are all at last to be judged: for God hath appointed a day when he will judge even the secrets of mens hearts according to this word.

[Page 8]It is granted, when the Prophet spake the words of our text, Christ was not come in the flesh; and no doubt he had a principle reference to that part of revelation which God had then made to the world. Yet, if we consider, that Christ was even then revealed in types, figures and prophecies—and that the way of the salvation of sinners has been for substance the same under every dispensation, we shall find there is no impropriety in considering the words "ways of the Lord" in the largest sense, comprehending the whole of divine revelation as we now enjoy it.

Now, my brethren, if we consider the word of God— the way of divine truth in which we are to walk, we shall find it infinitely just and right, as it is reasonable—as it is consonant and harmonious in itself—as it is a transcript of the holy nature and will of God—as it directs us to the great end of our being—and, as it is plain and easily understood so far as is necessary for practical use.

The ways of religion prescribed in the word of God are right, in as much as they are every way highly just and reasonable.

Nothing can be more profoundly just and right than religion rightly understood; it approves itself to the reas­on and consciences of men with an irresistable energy; it is therefore often described under the character of wisdom: "Wisdom hath builded her house, &c." the righteous man is the man of wisdom. "Wisdom's ways," namely, the ways of religion, "are ways of pleasantness, and all her paths peace." The Apostle calls his ministry, a declaration, and a manifestation of the truth unto the consciences of men. St. Paul speaks in behalf of him­self and other Apostles, when he says, "We have re­nounced the hidden things of dishonesty, not walking in craftiness, not handling the word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God." 2 Corinthians, iv. 2.

[Page 9]What can be more reasonable than that he who made all things should be served by his creatures?—That we should live to him who gave us our being?—That the Supreme will should be obeyed?—That infallible truth should be believed?—That he who can destroy, should be feared?—That he who does reward, should be loved and confided in?—That absolute justice should vindi­cate itself against presumptuous disobedience?—And perfect goodness extend mercy to whom it pleases? What can be more reasonable than that we should ac­cept the offers of mercy made us in the gospel, when the only terms made necessary to reaping all its advan­tages are such as conduce essentially to our happiness?— That, being purchased, not with corruptible things, &c. but with the blood of Christ, we should live to his glory who thus hath redeemed us?—That we should imi­tate the moral examples of him who hath redeemed us, and walk as he walked, who hath called us unto holiness and virtue? And who, in the completion of our happi­ness, means we should be found to the praise of the glory of his grace?

But further, the ways of religion made known to us in the word of God, are all consonant and harmonious: all leading to the same important end, viz. to God and glory. They are designed to make us partakers of a divine nature? to shew us how we shall be "justified and sanctified, and washed in the name of our Lord Jesus Christ, and by the spirit of our God."

They are perfectly conformable to the holy nature of God; being a transcript of all the divine perfections. The word of God containing both his law, and the gos­pel of our Lord Jesus Christ makes a wonderful and most glorious display of Deity. If we consider the method of the sinners salvation through faith in the gospel and obedience to the Saviour's commands, and the various means used to sanctify us and make us meat for glory, we shall behold the perfections of God unit­ing in a bright flame of transcendant glory. God is just, [Page 10] yet the sinner is justified: God is holy: the law honor­ed: the repenting sinner forgiven: the ruined creature restored to more than primitive dignity and happiness: a vessel of wrath fit for destruction, made a vessel of hon­or, and prepared unto glory.

Again, the ways of the Lord in the sense in which we have been considering them, are right ways, as they are plain and delightful.

Though there are mysteries in our holy religion, some things hard to be understood, which "men of perverse minds wrest to their destruction." Yet all the impor­tant branches of doctrinal and practical religion are set before us with so much perspicuity, that he, who runs may read. There are few, if any, cases in practice so intricate, but he who studies the word of God with care, and attends to the language of conscience, may easily decide. The same may be addressed to most of us, which was once the language of our Lord himself to his Disciples and followers, "ye know these things; happy are ye if ye do them." There is no ambiguity in the terms on which eternal salvation is proposed to our choice. Nor can any thing be plainer than the language in which the invitations of the gospel are made. No­thing more evident, than the requisitions of the gospel upon such as believe, are just and reasonable. Or the necessity there is, that such as name the name of Christ should depart from iniquity."

The motives by which Christians are urged to perform all good works, are exceeding plain and forcible. "It is a faithful saying, and these things," says the Apostle, "I will that thou affirm constantly, that they, who have believed in Christ, be careful to maintain good works." "We should live henceforth not unto ourselves, but unto him, who died for us and rose again."

Nothing can be expressed in stronger language, than the promises of the gospel on which the Christian founds his hope of eternal salvation. "He that believes shall be saved." "The repenting sinner shall not die, he [Page 11] shall surely live, saith the Lord." "If we suffer with him, we shall also reign with him." "He that conti­nueth unto the end, the same shall be saved." "This hope we have, as an anchor to our souls, sure and stead­fast, entering into that within the veil, whither the fore­runner is for us entered."

As the most important branches of religion are thus made plain and sure in the word of God; so they are likewise pleasant, suited to the nature of a rational and immortal soul; this ought to recommend unto us the right ways of the Lord.

"Great peace have they who love thy law, nothing shall offend them." "In keeping thy commands there is great reward." "Wisdom's ways are ways of plea­santness and all her paths peace." Religion teacheth us to rejoice in the Lord—to rejoice in Christ Jesus— "to rejoice alway." No person most surely has so much rational ground for rejoicing as the good christian, whose whole conduct is guided by the word of God, and con­formed to the dictates of his conscience. "This is our rejoicing," said the apostle, "even the testimony of our own conscience, that in simplicity and godly since­rity, not by fleshly wisdom, but by the grace of God, we have our conversation in the world." "My peace I leave with you," said the Saviour, "my peace I give unto you, not as the world giveth give I unto you."

IF it be enquired, what are we to understand by walking in these ways—"the ways of the Lord are right, and the just shall walk in them"—let it be remarked in a few words, that by this metaphor we are to compre­hend all practical religion. It imports, that we make the word of God, and the candle of the Lord in our breasts, the rule of all our conduct.—We receive the scriptures, not as the words of men, but, as they are in truth, the words of the living God.—We believe the doctrines—the precepts—the promises—and the threat­ning therein contained.—As, therefore, by these we have been convinced, that we are guilty creatures, by our [Page 12] sins, fallen and under the righteous displeasure of our [...], God—And as the same word reveals Christ Je­sus unto us, the great propitiatory sacrifice for our sins— the Lord our righteousness—the end of the law for righteousness unto every one who believes: So we have, in the truth of facts, fled for refuge to him, and laid hold on this hope set before us—we have renounced all confidence elsewhere, and plead our hope in the grace of the gospel, in him who "of God is made unto us wisdom, righteousness, sanctification, redemption"—and "having thus received the Lord, we now are walking in him." In fine, we now endeavour to walk in all the ordinances and commandments of the Lord blameless.—We en­deavour to live in all good conscience towards God and man—to live as this grace of God which hath appeared unto all men bringing salvation teacheth, denying all ungodliness and worldly lusts, we now live soberly, righte­ously and godly, looking for the blessed hope and glori­ous appearing of the Son of God. I shall add no more on this plain and important subject of christian duties, which has often been handed out to you from this desk.

We proceed now to consider,

SECONDLY, How it appears to be an high and im­portant branch of wisdom and prudence so to under­stand and know the ways of the Lord as to walk in them. "Who is wise, and he shall understand these things," if he is truly wise—if he has the most essential parts of true wisdom; he will then understand the na­ture and importance of that religion which is taught us in the word of God. Or where is the man of prudence who is laying a good foundation against the time to come, that he may lay hold on eternal life? Where is the man of prudence who does not confine his views to the present state of things; but, convinced that he shall exist beyond the grave, is labouring more for the meat which endures to eternal life, than for that which pe­rishes? Where are the wise, the prudent men, who fore­seeing the evil coming on an ungodly race of beings, are [Page 13] hiding themselves—are seeking a sure asylum in the mercy of God revealed in the gospel covenant. Such happy souls shall know these things—shall know the truth, the importance and excellence of religion in a practical manner. Being taught by the divine spirit, they shall know in the happiest sense—they shall find, in the ways of God, the highest satisfaction, and draw their chief comforts from the word of God—they shall at the last, "receive the end of their faith and pa­tience."

Now, what more important branch of wisdom can be named than this? Is the wisdom of this world to be compared with it? Is any thing temporary and perishing of comparable excellence or importance with those things which endure forever? "What is a man profited, tho' he gain the whole world and loose his own soul; or what would a wise man give in exchange for his soul?" Shall we make our boasts of speculative knowledge? Shall we say, we have a full acquaintance with the doc­trines of christianity—that we are able to give a good account of the whole system, and defend every branch of the common faith? Alas! if we have nothing more, all such knowledge will utterly fail us in the hour of death. Yes, my friends, it will aggravate our condem­nation; and our doom will be like that of the wicked and slothful servant, who knew his master's will, and did it not; and therefore was deservedly beaten with many stripes.

But, the excellence of that practical wisdom which leads us to walk in the ways of the Lord, and make re­ligion the main business of life, will be farther illustrated if we reflect on the operations of the divine spirit, the great source of wisdom, in possessing our minds with a powerful transforming sense of the truth and import­ance of religion—the comforts and advantages even in this life, of practical divine knowledge, or the religion of the heart exhibited in a holy life, above all which is merely speculative—the importance of it at death—and [Page 14] the close connection it has with eternal life, by its own nature, transforming the soul into a divine temper; and by the gracious promise of God Almighty made to us as the disciples of the great Messiah.

If we consider the operations of the divine spirit in saving illumination, possessing the mind with a power­ful transforming sense of the truth and importance of re­ligion, we shall see that practical religion is the highest wisdom.

No knowledge is so important as such as respects our eternal well being, the happiness of our immortal souls: this is not merely speculative, but practical: it makes a real change in the mind; and produces real effects in a holy life. The apostle, therefore, connects them in his prayer for the christians at Coloss—"We do not cease to pray for you, and to desire, that you may be filled with the knowledge of his will in all wisdom and spiritu­al understanding; that you might walk worthy of the Lord unto all pleasing; being fruitful in every good thing, and increasing in the knowledge of God." When God by his spirit enlightens our minds in an effectual and saving manner, he sets before us the beauty, excel­lence and importance of religion in such a strong point of light as produces a real change in the mind. He convinces us not only that we are fallen under a sentence of condemnation by our sins, and so need a pardon; but that we have lost the moral rectitude of our nature, and so cannot be happy unless this be restored to us—that we have destroyed ourselves, and must become new creatures—must have new principles and affections— "must be renewed in the spirit of our minds; and put [...] new man, which, after God, is created in know­ledge, righteousness and true holiness," or we cannot be happy. Thus the eyes of the understanding, being en­lightened by the divine spirit in the word of life, we be­hold the beauty and excellence of religion: We approve, and heartily acquiesce in the way of life by Jesus Christ; and the affections of the soul are drawn forth after God. [Page 15] We delight in him: We delight in his law—in his word—in his worship, and desire above all things to please him.

Thus we are "delivered from the power of darkness, and are translated into the kingdom of God's dear Son." We have redemption through his blood, even the for­giveness of sin. Thus the prejudices, which possess the carnal unsanctified heart, against God and pure religion, are removed: We see things as they are, in their proper nature, and just importance unto us; and consequently, we give an infinite preference to religion, above the things which pertain only to time and sense. We see that wisdom, or true religion, is the principal thing; and are brought, with St. Paul, to count all things but dross, that we may win Christ; that we may be found in him, and have the same mind in us which was also in him.

Man's original excellence and happiness greatly con­sisted in his conformity to God, in a likeness to the mor­al perfections of Deity—therefore to recover, in any good measure, this moral likeness lost by our apostacy— "to be created anew in Christ Jesus unto good works, must be man's greatest good, and consequently the means of obtaining it, our highest wisdom.

But let us reflect a moment on the advantage and comfort derived to us in this life, of practical know­ledge, or real religion's taking possession of the heart, and producing its happy fruits in a holy life.

What real, what substantial comfort can flow from an unsanctified heart? How unfit is the nature of man to receive the special consolations of God's spirit, while there are no principles of real sincere love to God or any of his ways? "the carnal man," says the apostle, "re­ceiveth not the things of the spirit of God; neither can he know them, because they are spiritually discerned." The carnal mind is enmity to God, and not subject to the law of God, and therefore it is not in a proper temper to taste the spiritual and divine pleasures of re­ligion.

[Page 16]Conscience, for a while, may be asleep, and irreligious mortals may flatter themselves that all is well with them; or, they may have gained the hope of the hypocrite, which shall perish when God takes away the soul: or they may rejoice, with the stony ground hearers for a season; but all these are but mere phantoms of the mind; not like the sound, substantial joy of the chris­tian, who has the witness within himself, from the di­vine temper which the Holy Ghost has wrought in him: This is our rejoicing, says the apostle, the testi­mony of our conscience, &c.—by the grace of God we have had our conversation in the world. It is the ex­cellency of the religion of the gospel that it affords to such as are formed on its gracious plan, a source of strength, comfort and happiness, which the world can neither give nor take away. It teaches us, in certain circumstances, to glory even in tribulation—while tri­bulation aids the morality of the heart, or any way tends to promote our christian hope, and while we enjoy the light of God's countenance, it fills the mind with joys unspeakable. The carnal world may either pity, or despise us, according to their capricious humours, be­cause we do not entertain the same sentiments with them concerning the riches, honors, and pleasures of the present state; but we have bread to eat which they know not of, while, with our divine master, "it is our meat and drink to do the will of our father in heaven."

Let us add to this the importance of the subject at the hour of death, and we shall surely be convinced that such as are wise and prudent will make religion the great business of life; and esteem every thing else of small importance in comparison with their walking in God's ways.

Surely that is the wisest and best course of living which is most likely to afford us comfort and satisfaction in its close. When death is commissioned to do his office, and wrest from us every earthly hope—when creatures fail us—when weeping friends cannot save, nor [Page 17] add one moment to our state of probation—then the trying scene is opened before us: if we have our reason in its proper exercise, the honest hour of death will give a just retrospect of life, and speak real truth to every heart—then to be able with St. Paul to say, "I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of glory that fadeth not away:"—to be able to meet death without a fear; triumphing in him who gives us the victory, even Christ Jesus our Lord—this, this is to be unspeakably happy—to know that "when we are absent from the body, we shall be present with the Lord."—that when "our heart and flesh shall fail us, God will be the strength of our heart and our por­tion forever;" this is surely to disarm death of his ter­rors, and close life in a most desirable manner.

It is granted, this full assurance of hope is not the happy lot of every christian; yet, since none have the least reason to expect it, unless they are sincere obedient believers, the argument is conclusive, wholly on the side of practical christianity. A lively faith in Christ, and a holy life, are the only instituted means of obtaining com­fort in death: We may further add, that whatever va­riety there may be in the degrees of comforts and satis­faction which christians enjoy at the hour of death; yet their future and eternal happiness is equally secured; and the ways of God shall certainly terminate in ever­lasting happiness: "To them, who by patient continu­ance in well-doing, seek for glory, honor and immortal­ity, he will give eternal life." "Write blessed are the dead who die in the Lord, yea, saith the spirit—they rest from their labors, and their works follow them." "Christ is the author of eternal salvation, to all such as obey him." "Blessed are they who do his command­ments; for they shall enter through the gates into the city."—Then will appear in a most striking light, the wisdom and prudence of all such as have made choice of God's ways—have given themselves up to God in Christ, [Page 18] and by his grace have walked in these right ways of the Lord; for they shall shine forth in the kingdom of their heavenly father as the brightness of the firmament, and as the stars forever. O happy, transporting thought!

But we are obliged now, in justice to our subject, and faithfulness to our own souls, to shift the scene, and consider,

THIRDLY, The folly of all such as will not walk in God's ways: for the very means which are designed to reform them, and make them happy, will serve to en­hance their misery. "But the transgressors shall fall therein."

Such as are practically resolved to go on forward in their trespasses, notwithstanding all the admonitions giv­en them in God's word, and the remonstrances of their consciences—notwithstanding the awful terrors of his righteous anger, against sin, and the finally impenitent sinner—notwithstanding the infinite mercy of God in Christ Jesus, and the most alluring invitations every where in his blessed gospel addressed to them—I say all such shall be made the more miserable by the very means which were designed to recover and save them. This is indeed a most serious and solemn truth, it should sink deep into the hearts of all such as are now under the power of reigning sin—but solemn as it is, it will be e­vinced, if we consider

1. That sinners often stumble and fall at the spiritu­ality, and sublimity of the doctrines of God's word.

There are some things in the divine oracle at which the corrupt hearts of men are disgusted and apt to be offended—doctrines not adapted to please their low and carnal sense—doctrines so spiritual in their nature and tendency, so sublime, so incomprehensible to the search­es of a depraved mind, as, by no means, suits the arro­gance of vain mortals, who make their own weak ap­prehensions the standard of all truth. When our blessed Lord said, "Except a man be born again he cannot enter into the kingdom of Heaven." Nicodemus, tho' [Page 19] a master in Israel, cried out, "How can these things be?" St. Paul, when he preached the doctrine of the resurrection, was derided by the boasted wisdom of the Athenians, ^* "What doth this babbler mean?" Nor are there wanting many unhappy instances of self-boast­ed wisdom in the present age—men who cry up human reason in its present prejudiced and depraved state as the sole standard of right and wrong—they will receive noth­ing upon the authority of God's word, unless they can first comprehend all the reasons of it: accordingly, when they find doctrines, promises, threatnings, commands, &c. which they cannot fully comprehend, they present­ly begin to speak in the language beforementioned, "How can these things be?" "this is impossible"—and so reject the whole christian system to their utter confu­sion. Thus the spiritual and sublime doctrines of the word "become a stone of stumbling and a rock of of­fence, even unto them that stumble at the word being disobedient." But this leads me to observe,

2. Sinners often fall inasmuch as they cannot approve of the purity and holiness of the divine word, for this directly opposes their carnal wills and affections. When they hear the great doctrines of sanctification, self-denial, bearing the cross, great circumspection, and watchful­ness preached—when they find they must cut off a right hand sin, pluck out a right eye sin—these are "hard sayings, who can hear them?" these are contrary to the lusts and corruptions of a depraved nature, and so they are offended at the word. Thus the amiable youth in the gospel came to Christ as the great teacher sent from Heaven—he came running—he came and kneeled be­fore him, and said "good Master what good thing shall I do to inherit eternal life?"—But when he found he must, at Christ's command, part with all, and give to the poor, that instead of great possessions he must bear a cross, he was grieved—was offended, going away very sorrowful. This brings me to observe,

[Page 20]3. That the convincing power of the word, as it dis­covers to sinners their great sinfulness and danger, is, sometimes, the means of preventing their attendance on public institutions, and prejudicing them against the word. Thus it comes to pass, that while the word is a savor of life unto life to such as diligently attend upon it, and are obedient to the truth, it is a savor of death unto death to such as reject it—And transgressors fall therein, as their condemnation will be greatly increased by their neglect of those means of grace which they had in their power; but refused to improve. Accordingly, our blessed Lord has long since taught us their guilty miserable case in such language as this—"this is the condemnation, that light is come into the world, but men love darkness rather than light, because their deeds are evil."

If the Prophets will "prophecy smooth things;"— if they will "few pillows under every arm hole"—if they will cry "peace when God says there is no peace."—If ministers will flatter their people with vain hopes, and not touch upon any alarming and awakening subject, or prevailing iniquity, sinners will hear them: But if they seek to please God rather than man—if they lay open the danger of man's sinful estate, and come home to the conscience, presently secure sinners are offended, and the great enemy of souls gains his point. Precious souls are in danger of enduring the pains of the second death, when they take offence at the searching nature of the word. I must yet add,

4. Transgressors often fall by the word as they take occasion from the free mercy and grace of God manifes­ted therein, to encourage themselves in their sins.

When they hear that God is merciful—that he is the God of love—that he pardons sinners—that he is ready to forgive; they are in danger of arguing in this perverse manner; "Surely he will not suffer me to be miserable forever—there is no such extreme danger of perishing as ministers pretend."—They are ready to slatter them­selves, [Page 21] that they shall have peace, though "they walk in the way of their wicked hearts, and add drunkenness to thirst." Thus they turn the grace of God into wan­tonness: But "there is no peace to the wicked saith my God"—and though hand join in hand, the wicked shall not go unpunished. Which reminds me of the last thing I have here to observe, viz.

5. Transgressors, or the finally impenitent, will stum­ble and fall by the word as they shall be judged by it.

"The word which I have spoken, says Christ, the same shall judge you at the last day." This is the great rule by which he, to whom all judgment is committed by the Father, will judge the world which he came to redeem. The much despised word of God—the peace­ful gospel of Jesus Christ will then break forth as a fire to devour the adversaries. Heaven and earth shall then pass away, but his word shall not pass away. And oh! how will the worm which dieth not in the human breast, and the fire which there cannot be quenched, rend the heart with extreme agonies—while the unhappy sinner will be obliged to own that the same word which warn­ed him of his approaching ruin, and invited him to ac­cept of mercy, will be the rule of his trial, and the means of increasing his future punishment. O that we all might consider these terrors of the Lord, and be persua­ded.

To close with a few reflections.

1. How much does it concern us to meditate on the ways of God; to approve them and walk therein.

We have all turned out of the right ways of the Lord by our transgressions, and have been walking in the ways of the destroyer of souls. If under the power of reign­ing sin—if yet impenitent and disobedient to the heav­enly voice which addresses to us the words of life, we are walking in the broad road that leads to destruction: this way may seem right to us for the present, but the end thereof is death. There is a narrow way, the way of true religion, which, though it may be attended with [Page 22] many difficulties, yet will surely end in eternal life. This, if duly considered, will approve itself to our rea­son—will be found to be right, and just, safe and plea­sant. All that are truly wise and prudent will walk therein—be approved of God, and made happy forever: for "the Lord knoweth the way of the righteous; but the way of the ungodly shall perish." The highest branch of wisdom is that which has the happiest influ­ence on our eternal state. While multitudes, therefore, are laying out all their labors, and bestowing the most careful thoughts on things which are perishing, and are indeed esteemed wise by the men of the world; let us, my dear friends, act a wiser part—chuse the path of life, and secure that better part which shall never be ta­ken from us; and in order hereto, let us study with the greatest diligence and care the word of God, and attend upon all the institutions of Heaven: "Faith cometh by hearing, and hearing by the word of God."

2. Let us pray for the influences of the divine spirit to enlighten our minds—to inspire us with true wisdom and prudence—and deeply impress our hearts with a sense of the nature and importance of religion in such a manner, that we may be brought under its practical in­fluence.

"The spirit of God taketh of the things of God, and sheweth them unto us." The gospel of Jesus Christ, through the enlightning influence of the holy spirit, will become the wisdom of God, and the power of God to our salvation. The way in which we may expect his sacred influence is, in the diligent use of all instituted means—reading and hearing the word—fervent perse­vering prayer.

3. Are any of us so happy as to have made choice of the right ways of the Lord? Have we been enlightened by the word and spirit of God? Do we experimentally know the beauty, excellence and importance of the things contained in the word of God? Let us, with the most profound reverence and highest gratitude, adore [Page 23] that merciful Being who has favored us with the means of moral and religious instruction, and the gracious in­fluences of the divine spirit.

Let us endeavour to walk in the ways of God so cir­cumspectly, and with such diligent care, that we may stop the mouths of Deists and Infidels, and recommend the ways of religion to an inspecting world. Let us en­deavour to grow more and more in the divine life; to grow and make speedy advances in our practical ac­quaintance with the things of religion: let us daily stu­dy to improve in the knowledge of the divine word, and the heavenly temper which breathes in it: then, though a vain and prophane world should despise us as fools— enthusiasts, or madmen, because we carefully walk in these ways of the Lord; we may rest assured, that the time is not far distant, when nothing will appear of any comparable importance with true religion, that wisdom which is from above, teaching us how to be in a good measure happy here, and compleatly happy in the next world!

AMEN.