66

Man, then, could not be fully happy, we fee, even in paradife, without a companion of his own fpecies, much less now he is driven out. For, let us view him a little in his natural eftate now, fince the fall, as having his understanding darkened, his mind alienated from the life of GOD;" as ne more able to see his way wherein he should go, than a blind man to describe the fun that notwithstanding this, he muft receive his fight ere he can see GOD: and that if he never fees him, he never can be happy. Let us view him in this light (or rather this darkness) and deny the neceffity of fociety if we can. A divine revelation we find is abfolutely neceffary, we being by nature as unable to know, as we are to do our duty. And how fhall we learn except one teach us? But was God to do this himself, how should we, but with Mofes, exceedingly quake and fear? Nor would the miniftry of angels in this affair, be without too much terror. It is neceffary, therefore (at least GOD's dealing with us hath fhewed it to be fo) that we should be drawn with the cords of a man. And that a divine revelation being granted, we should use one another's affiftance, under GoD, to inftru&t each other in the knowledge, and to exhort one another to the practice of those things which belong to our everlafting peace. This is undoubtedly the great end of fociety intended by GOD fince the fall, and a frong argument it is, why "two are better than one," and why we fhould "not forfake the affembling ourfelves together.'

But farther, let us confider ourfelves as chriftians, as having this natural veil, in fome measure, taken off from our eyes by the affiftance of God's holy Spirit, and fo enabled to see what he requires of us. Let us fuppofe ourselves in fome degree to have tafted the good word of life, and to have felt the powers of the world to come, influencing and moulding our fouls into a religious frame: to be fully and heartily convinced that we are foldiers lifted under the banner of CHRIST, and to have proclaimed open war at our baptifm, against the world, the Alefh, and the devil; and have, perhaps, frequently renewed our obligations fo to do, by partaking of the LORD's fupper: that we are furrounded with millions of foes without, and infefted with a legion of enemies within that we are commanded to fhine as lights in the world, in the midst of a

crooked

crooked and perverfe generation: that we are travelling to a long eternity, and need all imaginable helps to fhew, and encourage us in our way thither. Let us, I fay, reflect on all this, and then how fhall each of us cry out, brethren, what a neceffary thing it is to meet together in religious focieties? The primitive chriftians were fully fenfible of this, and therefore we find them continually keeping up communion with each other: for what fays the fcripture? They continued ftedfaftly in the apoftle's doctrine and fellowship, Acts ii.. 42. Peter and John were no fooner difmiffed by the great council, than they hafte away to their companions. "And being fet at liberty they came to their own, and told them all thefe things which the high priest had faid unto them," As iv. 23. Paul, as foon as converted, "tarried three days with the difciples that were at Damafcus," Acts ix. 19. And Peter afterwards, when releafed from prifon, immediately goes to the houfe of Mary, where there were " great multitudes affembled, praying," Acts xii. 12. And it is reported of the chriftians in after-ages, that they ufed to affèmble together before day-light, to fing a pfalm to CHRIST as GOD. So precious was the Communion of Saints in those days.

If it be asked, what advantages we fhall reap from fuch a procedure now? I answer, much every way, 66 Two are better than one, because they have a good reward for their labour for if they fall, the one will lift up his fellow; but woe be to him that is alone when he fålleth, for he hath not another to help him up. Again, if two lie together, then they have heat; but how can one be warm alone? And if one prevail against him, two fhall withstand him; and a threefold cord is not quickly broken."

Which directly leads me to my Second general head, under which I was to affign fome reasons why two are better than one," especially in Religious Society.

1. As man in his prefent condition cannot always ftand upright, but by reafon of the frailty of his nature cannot but fall; one eminent reafon why two are better than one, or, in other words, one great advantage of religious fociety is, "That when they fall, the one will lift up his fellow.

And

And an excellent reafon this, indeed! For alas! when we reflect how prone we are to be drawn into error in our judgments, and into vice in our practice; and how unable, at least how very unwilling, to efpy or correct our own mifcarriages; when we confider how apt the world is to flatter us in our faults, and how few there are fo kind as to tell us the truth; what an ineftimable privilege muft it be to have a fet of true, judicious, hearty friends about us, continually watching over our fouls, to inform us where we have fallen, and to warn us that we fall not again for the future. Surely it is fuch a privilege, that (to ufe the words of an eminent chriftian) we shall never know the value thereof, till we come to glory.

But this is not all; for fuppofing that we could always ftand upright, yet whofoever reflects on the difficulties of religion in general, and his own propenfity to lukewarmness and indifference in particular, will find that he must be zealous as well as fteady, if ever he expects to enter the kingdom of heaven. Here, then, the wife man points out to us another excellent reafon why two are better than one. "Again, if two lye together, then they have heat; but how can one be warm alone?" Which was the next thing to be confidered.

2. A fecond reason why two are better than one, is because they can impart heat to each other.

It is an observation no less true than common, that kindled coals, if placed afunder, foon go out, but if heaped together, quicken and enliven each other, and afford a lafting heat. The fame will hold good in the cafe now before us. If chriftians kindled by the grace of GoD, unite, they will quicken and enliven each other; but if they feparate and keep afunder, no marvel if they foon grow cool or tepid. If two.or three meet together in CHRIST's name, they will have heat: but how can one be warm alone!

Obferve, "How can one be warm alone?" The wife man's expreffing himself by way of queftion, implies an impoffibility, at least a very great difficulty, to be warm in religion without company, where it may be had. Behold here, then, another excellent benefit flowing from religious fociety;

it will keep us zealous, as well as fteady, in the ways of godlinefs.

But to illuftrate this a little farther by a comparison or two. Let us look upon ourselves (as was above hinted) as foldiers lifted under CHRIST'S banner; as going out with "ten thousand, to meet one that cometh against us with twenty thoufand;" as perfons that are to "wreftle not only with flesh and blood, but against principalities, against powers, and spiritual wickedneffes in high places." And then tell me, all ye that fear God, if it be not an invaluable privilege to have a company of fellow foldiers continually about us, animating and exhorting each other to ftand our ground, to keep our ranks, and manfully to follow the captain of our falvation, though it be through a fea of blood?

Let us confider ourselves in another view before mentioned, as perfons travelling to a long eternity; as refcued by the free grace of GoD, in fome meafure, from our natural Egyptian bondage, and marching under the conduct of our fpiritual Joshua, through the wilderness of this.world, to the land of our heavenly Canaan. Let us farther reflect how apt we are to ftartle at every difficulty; to cry, "There are lions! There are lions in the way! There are the fons of Anak" to be grappled with, ere we can poffefs the promised land: How prone we are, with Lot's wife, to look wifhfully back on our fpiritual Sodom, or, with the foolish Ifraelites, to long. again for the flesh-pots of Egypt; and to return to our former 'natural state of bondage and flavery. Confider this, my brethren, and fee what a bleffed privilege it will be to have a set of Ifraelites indeed about us, always reminding us of the folly of any fuch cowardly defign, and of the intolerable mifery we shall fun into, if we fall in the leaft fhort of the promised land. More might be faid on this particular, did not the limits of a discourse of this nature oblige me to haften,

3. To give a third reafon, mentioned by the wife man in the text, why two are better than one; because they can fecure each other from enemies without. "And if one prevail against him, yet two fhall withstand him: and a threefold cord is not quickly broken."

Hitherto we have confidered the advantages of religious focieties, as a great prefervative against falling (at leaft danVOL. V.

H

gerously

gerously falling) into fin and lukewarmness, and that too from our own corruptions. But what fays the wife fon of Sirach? "My fon, when thou goeft to ferve the LORD, prepare thy foul for temptation:" and that not only from inward, but outward foes; particularly from thofe two grand adverfaries, the world and the devil: for no fooner will thine eye be bent heavenward, but the former will be immediately diverting it another way, telling thee thou needeft not be fingular in order to be religious; that you may be a chriftian without going so much out of the common road.

Nor will the devil be wanting in his artful infinuations, or impious fuggeftions, to divert or terrify thee from preffing forwards, "that thou mayft lay hold on the crown of life." And if he cannot prevail this way, he will try another; and, in order to make his temptation the more undifcerned, but withal more fuccefsful, he will employ, perhaps, fome of thy neareft relatives, or moft powerful friends, (as he fet Peter on our blessed Mafter) who will always be bidding thee to fpare thyfelf; telling thee thou needest not take so much pains; that it is not fo difficult a matter to get to heaven as fome people would make of it, nor the way fo narrow as others imagine it to be.

But fee here the advantage of religious company; for fuppofing thou findeft thyself thus furrounded on every fide, and unable to withstand fuch horrid (though feemingly friendly) counfels, hafte away to thy companions, and they will teach thee a truer and better leffon; they will tell thee, that thou must be fingular if thou wilt be religious; and that it is as impoffible for a chriftian, as for a city fet upon a hill, to be hidden that if thou wilt be an almost chriftian (and as good be none at all) thou mayeft live in the fame idle, indifferent manner as thou feeft most other people do: but if thou wilt be not only almoft, but altogether a chriftian, they will inform thee thou must go a great deal farther: that thou must not only faintly feek, but "earneftly ftrive to enter in at the ftrait gate:" that there is but one way now to heaven as formerly, even through the narrow paffage of a found converfion: and that in order to bring about this mighty work, thou must undergo a conftant, but neceffary difcipline of fafting, watching, and prayer. And therefore, the only reafon why thofe

friends