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do we need reproof with regard to each of these! How little do we know! How little do we consider!

II. YOUR DUTY. It is to "glorify God in your body, and in your spirit, which are God's." It reminds us,

But let us attend to the truth of the state- First, Of our complex nature. Some by a ment. "You are not your own"-you are kind of voluntary humility would strip us of not the masters of your own actions, the our glory, and reduce us to mere matter. But framers of your own condition; the proprie-"there is a spirit in man, and the inspiration tors of your own persons: you are not at your of the Almighty giveth him understanding." own disposal, but entirely at the Lord's command. And if it be asked, On what principle is the claim founded, and whence does the title spring? We answer, It is a claim you cannot deny; it is a title you cannot dispute -you are redeemed-you are paid for. "Know ye not that ye are bought with a price?"

No being can be his own, unless he be supreme, absolute, independent, self-existent. In this view, therefore, you are not your own. He made you and fashioned you. He formed your body out of the dust of the earth, and breathed into your nostrils the breath of life. Show me one day, one hour, in which you can live without God; and that day, that hour, shall be reckoned your own. If you refuse to acknowledge his right, why do you live at his table? why are you clothed by his bounty? why are you mean enough to be indebted to him for all your enjoyments, as well as supports? Tell him to take back all that is his, and leave you nothing but what is your own. -And where is the earth you tread? the air you breathe? the light you behold?-All are vanished. And where are you?-Annihilated. Strong however as this claim is, it is not the principal one. The Apostle alleges another. You are God's, says he, not only because he made you and preserves you, but because he has bought you-"bought you with a price."

What price? He deemed it needless to describe it. He knew every Christian could exclaim, "He hath redeemed us from the curse of the law, being made a curse for us. In him we have redemption through his blood, even the forgiveness of our sins. We are redeemed-with the precious blood of our Lord Jesus Christ, as of a lamb without blemish and without spot." Having finished the work that was given him to do, "neither by the blood of goats, or of calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us." What a ransom is here offered and accepted! What a redemption is here made and pleaded! Now we are his by a more awful, a more endearing, a more powerful, claim than creation. Redemption delivers us from far greater evils than creation. Redemption confers upon us far greater blessings than creation. Redemption was much more difficult than creation. Our Maker had only to speak; our Saviour had to suffer. He made us at the expense of his breath; he redeemed us at the expense of his blood.

We are fearfully and wonderfully made. We combine clay and thought. On the one side we unite with angels; and on the other with the beast that perish. We are mortal in life, and immortal in death. "Then shall the dust return to the earth as it was; and the spirit shall return to God who gave it."

Secondly. The body is not to be excluded or undervalued in religion. It is the workmanship of God, and displays much of his perfection. His providence appears in preserving and supplying it. He has redeemed it; and will glorify it. And therefore the body, as well as the soul, is to be employed in glorifying him. Religion is not only a real, but a visible thing. It flows from principle, but is to be exemplified in practice. We are not only to approve ourselves to the eye of God, who seeth in secret, but we are to convince, to impress, to encourage, others. "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven."

The form of godliness is nothing without the power; but when the form is produced by the power it is comely, and useful, and necessary. They who disregard the Sabbath and the sanctuary, (under a notion that all times and places are to be alike to Christians, and under a pretence of superior spirituality despise the exercises of devotion, and the means of grace,) show little regard to the revealed will of God, and little acquaintance with the constitution of human nature. For man is an imbodied creature; his soul is to be approached through the medium of sense; and his communion with things unseen and eternal is to be maintained by means of those that are seen and temporal. How is the Scripture to be read but by the eye? How is the Gospel to be heard but by the ear? Is not the ordinance of the Lord's supper founded on the principle, that the body may be helpful to the mind?

But our greatest danger lies not here. Many are satisfied with their state in religion, because they regularly observe its forms, and abound in bodily exercise, which, when alone, profiteth little. We therefore remark,

Thirdly, that in all the duties of religion we are indispensably bound to glorify God in our spirit, as well as in our body. This is his demand: "My son, give me thine heart." Keep this back, and every thing else you render him will be unacceptable. Actions and professions may satisfy a fellow-creature, be

cause they may delude him: but God is not mocked-he views our principles and motives; he looketh at the heart. "God is a Spirit: and they that worship him must worship him in spirit and in truth." The Jews never insulted our Saviour more than when they bowed the knee before him, and said, "Hail, king of the Jews!" Judas gave him lip-service, and betrayed the Son of man with a kiss. If you pray without desire, sing without gratitude, hear without reverence and obedience; if you approach his table, and rest in the outward and visible signs, not discerning the Lord's body, or showing forth his death, "you draw nigh to him with your mouth, and honour him with your lips, but your heart is far from him:" and, therefore, in vain do you worship.

Fourthly. We are to glorify God in our corporeal and spiritual powers respectively, by exertions peculiar to each.

As to the body-we are to glorify God in guarding our health; in watching our senses; in regulating our appetites; in opposing idleness and intemperance; in "yielding our senses and our members as instruments of righteousness unto holiness;" in rendering our natural refreshments and our secular callings subservient to religion, according to the injunction, "Whether therefore ye eat or drink, or whatever ye do, do all to the glory of God."

right. What a man has bought he deems his own; and especially when the purchase has been costly. And has not God bought you with a price of infinite value! And would you rob him of a servant from his family: of a vessel from his sanctuary? To take what belongs to a man is robbery, but to take what belongs to God is sacrilege.

Secondly. If we do not glorify God, are we not chargeable with the vilest ingratitude! You ought to be thankful for the common bounties of his providence; but how much more for his unspeakable Gift! How ready are you to censure a fellow-creature, whom you have served and indulged, when he ap pears insensible to your welfare. Yet had be some claims upon you; and the favours you conferred were small, and attended with no painful sacrifices-what then should you think of yourselves? Has not God done enough to gain your hearts, and engage you in his service for ever? In what state did he find you! To what blessedness has he raised you! In what way-by what means-has the deliverance-the elevation been accomplished! "He spared not his own Son, but delivered him up for us all. He commendeth his love toward us, in that, while we were sinners, Christ died for us."

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By these cords of love, these bonds of a man, how am I drawn! How am I bound! 'What shall I render unto the Lord for all As to the spirit-we are to glorify God in his benefits toward me? O Lord, truly I am the understanding, by exploring his truth; in thy servant; I am thy servant: thou hast the memory, by retaining his word; in the loosed my bonds. I am not my own: I canconscience, by fearing to offend him; in the not be my own: I would not be my own. Had will, by submitting to his commands, and ac-I ten thousand bodies and spirits, they should quiescing in his dispensations; in our affec- be only and eternally thine." tions, by loving him above all; in our depen- This is the language of a man properly dence, by "rejoicing in Christ Jesus, and penetrated with the subject. And how nehaving no confidence in the flesh." cessary it is, will appear by asking,

All these subdivide themselves into branches Thirdly. Is not this glorification of God of duty too minute and various to be speci- the very end of your redemption? Were fied. What the Apostle requires is nothing you rescued from bondage to be lawless! Or less than an entire consecration of ourselves to become your own masters? Does this in all our faculties and actions to God, accord- | amazing work terminate in your mere escape ing to his comprehensive words in another of from deserved punishment? What says Zehis Epistles; "Fer none of us liveth to him-chariah in his song of praise? "Blessed be self, and no man dieth to himself. For the Lord God of Israel; for he hath visited whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's."

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and redeemed his people."-"That he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness III. Let us consider the CONNEXION BETWEEN before him, all the days of our life." What YOUR STATE AND YOUR DUTY, OR THE DERI- says Peter? "Who his own self bare our VATION OF THE ONE FROM THE OTHER. Know sins in his own body on the tree, that we beye not-that ye are not your own? For yeing dead to sins, should live unto righteousare bought with a price: therefore glorify ness: by whose stripes ye were healed." God in your body and in your spirit, which What says our Apostle? Let him explain are God's." The inference is natural. The the inference he has here drawn-" Who force of it appears in four things. gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. For the love of Christ constraineth us; because we thus judge, that if one died for all,

First. Does not justice demand this dedication? He has not only procured a title for you, but a title to you: and unless you devote yourselves to his service, you rob him of his

then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again."

or as taking an improper method to produce it? He values his system because of its prac tical bearing; because of its sanctifying influence; and affirms constantly, that they which have believed in God, be careful to maintain good works. He abhors the imputation of doing evil that good may come; or of sinning that grace may abound. But he does not rear a superstructure without a foundation; neither does he lay his foundation in the sand. He does not expect spiritual motion without spiritual life. He does not look for good fruit from a bad tree. His concern is, that the spring may be healed, and then he knows the streams will be wholesome.

Lastly. How can you determine your actual interest in this redemption, unless you have dedicated yourselves unto God? Who are the persons our Saviour will render eternally happy by his death? Not the righteous, but sinners. This is true. But what sinners? Those that remain in their unbelief and impenitence ?-Can the profligate; can the sensual; can they who mind earthly things, however orthodox; can such men say, "I know that my Redeemer liveth; and that in my flesh I shall see God?-They that are Christ's have crucified the flesh with its affections and Oh! Christians, let it appear from your lusts. He is the Author of eternal salvation practice, as well as from your argument, that to all them that obey him." He groaned, and the doctrine we preach is according to godlibled, and died: but this does not, cannot render ness. Let your lives furnish us with our best it less true, that "without holiness no man defence. "Be our epistles known and read shall see the Lord."-"This," says John, "is of all men.' The eyes of many are upon the message which we have heard of him, and you, not that they may find reason to remove declare unto you, that God is light, and in him their unhappy prejudices against the Gospel, is no darkness at all. If we say that we have but to confirm them; and though we quote fellowship with him, and walk in darkness, Scripture, they will appeal to you; and perwe lie, and do not the truth: but if we walk haps all the notions they form of evangelical in the light, as he is in the light, we have fel- religion will be taken from the representations lowship one with another, and the blood of you give, and the impressions you make. May Jesus Christ his Son cleanseth us from all sin." these representations be accurate! May these What is the experience of a man who can impressions be just! May you "put to silence claim all the benefits of the cross, and who the ignorance of foolish men," and "adorn will never be confounded? "I am crucified the doctrine of God our Saviour in all things." with Christ: nevertheless I live; yet not I," And this I pray, that your love may abound but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

Thus if we consider the claims of justice and of gratitude; if we would meet the design of God in the dispensation, or know that we have eternal life abiding in us as the consequence of it; the inference strongly results -"ye are not your own, but bought with a price-therefore glorify God in your body and spirit, which are God's."

If I had been addressing persons, who, like the Athenians, can only be charmed in hearing some new thing, I should not have chosen the subject on which I have been speaking. It pretends to no novelty: but it possesses importance; and to those who are in a proper state of mind, it will always prove interesting.

It clearly shows us that the doctrines of Christianity are derived from its facts; and that its duties arise from its doctrines. These doctrines therefore are not, as some would suppose, mere opinions, or speculations, but are necessarily connected with experience and practice. The Christian's consolations and motives are supplied and maintained by his principles. Is it not therefore astonishing, that the preacher who inculcates these principles is to be considered an enemy to holiness,

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yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God."

As for those who are living without God in the world, and who feel no concern to glorify him, let them remember that God will be glorified even in them-though not willingly, yet by compulsion; though not intentionally, yet by his overruling providence; though not in their salvation, yet in their destruction. His power, his truth, his holiness, and his justice will be displayed in their misery. The grace that should have been the savour of life unto life, will become the savour of death unto death. It cannot be otherwise. They are exposed to a twofold condemnation; one from the law which they have transgressed, and another from the Gospel which they have neglected. And how can they escape? "He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?"

DISCOURSE LXXXI.

LIFE ENJOYED AND IMPROVED.

I know that there is no good in them, but for a man to rejoice, and to do good in his life. Eccles. iii. 12.

"I LEAD," says Wisdom, not only--" in the way of righteousness," but "in the midst of the paths of judgment:" that is between the extreme on each side of the road, and into which we are so liable to run. Indeed, moral duty always lies in the middle of two opposites. Patience is equally remote from stupidity and excessive sensibility: it is alike destroyed by feeling too little or too much. True courage is ashamed of rashness as well as of fear. Real economy shuns parsimony and meanness, as well as profusion and waste.

is bribed to acquiesce in the hardness of their hearts.

Let us see whether life will not yield sources of enjoyment and beneficence too. Solomon saw no inconsistency between these; but recommends both in the words of our text. "I know that there is no good in them, but for a man to rejoice, and to do good in his life." That is, all our temporal posses sions are only valuable, as they are expended upon ourselves, or others; either as they aid our own comfort, or advance the welfare of our fellow-creatures. Let me then call upon you,

I. TO REJOICE IN THEM. II. TO DO GOOD WITH THEM.

I. Let me call upon you TO REJOICE IN THEM. This part of our subject requires remarks, not so much of a stimulating as of an explanatory and qualifying nature. Let me begin with two cautions.

The first regards justice. See that what you enjoy is your own. "Owe no man any thing," says the Apostle. You would deem it shameful to purloin from a neighbour's garden, or shop, any thing you deemed agree able; but what is the difference between stealing, and ordering what you are con

Let us apply this to the subject before us. It is desirable and necessary to form a proper estimate of our present condition; so that we may use this world as not abusing it. We are prone to value it too highly; to acquire too keen an appetite for its pleasures; to lay too great a stress upon its riches; and to rest in that, as our home, which was only de-scious, at the time, you are unable to pay for? signed for our passage. Yet it is possible to err on the other side; and we may neglect to secure and enjoy all the advantages which our residence on earth is capable of affording.

Yet there are those, who are determined, that, whoever may suffer, they will enjoy themselves; who have not only every thing comfortable, but often luxuriant, in food, in apparel, in furniture: while their tradesmen's bills give them not a moment's uneasiness; or the prospect of failure, the least sentiment of disgrace. It was well said by Lord Mans-' field, that "for one cruel creditor, there were a hundred cruel debtors." Upon this head our laws are far too lenient for the support of the public welfare. But what can we think of professors of religion who can gratify themselves at the expense of others, and involve themselves in debt, rather than exercise the least self-denial! There may be honesty without religion; but it is a strange kind of religion that can subsist without honesty. A real Christian should blush, not to be seen in a threadbare, mended garment, that is his own; but in a goodly and splendid one, that belongs to his tradesman! Po verty is not disgraceful; but sin is. Jesus and his Apostles were poor; but they were not unjust: otherwise, He might have had where to lay his head, and they would not have complained of nakedness and hunger.

There are some whose liberality trenches on their allowed enjoyment. The case, indeed, is not very common; and there is something noble in the principle, when it does arise from principle,-for it may arise from vainglory, when a man denies himself for the sake of usefulness. Yet it should be remembered, that God "giveth us richly all things to enjoy;" that, as Christians, we are not to suffer our good to be evil spoken of;" that, if we refuse ourselves such accommodations and comforts as our station in life permits, we shall appear sordid and avaricious to those who, while they witness our savings, are not acquainted with the use we make of them; and, that what is expended upon ourselves, in the hire of servants, the employment of workmen, and the purchase of articles in trade, is one of the ways in which we can "serve our generation." This, however, though a mistake, is an error on the right hand: the greatest danger lies on the left; and arises from the self-indulgence that The second regards moderation. You can trenches upon the claims of charity. For never suppose that God requires, or even althere are persons who give way to so much lows intemperance. Reason does not allow needless gratification, as to have no ability it; health does not allow it; enjoyment does with which to answer the calls of misery: not allow it: for it is verified by experience, they are wrapped up in selfishness, looking that the moderate use of all earthly good, is every man on his own things, and not on the productive of the greatest degree of pleasure. things of others; while their conscience" Let your moderation, therefore, be known gives them no alarm, and their very religion unto all men;" and, while alive to the beau

After having cautioned you, allow me to admonish.

ties of nature and the bounties of Providence, | favours; that one trifling event not according beware of losing the heart of a stranger. to your mind, but upon which your real welThe danger lies on the side of gratification. fare has no dependence, should deprive every Therefore, "Watch and pray, lest ye enter thing else of all power to interest you! Did into temptation." Never be so absorbed in you never think Haman a fool? "He called any present indulgence, as to be careless of for his friends, and Zeresh his wife. And the voice that will summon you to "arise Haman told them of the glory of his riches, and depart hence, for this is not your rest, and the multitude of his children, and all the because it is polluted." things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. Haman And First. If you would rejoice in the good said moreover, Yea, Esther the queen did let things which God gives you under the sun, no man come in with the king unto the banCherish a grateful sensibility. Some re- quet that she had prepared but myself; and ceive all their mercies like the beasts that to-morrow am I invited unto her also with perish. The animal only is gratified in them. the king. Yet all this availeth me nothing, There is nothing to refine the grossness of so long as I see Mordecai the Jew sitting at appetite, or to increase the relish of posses- the king's gate." It is to no purpose to exsion, derived from the mind and the heart. empt some even from real evils; they will be How much in passing through life, does he sure to conjure up imaginary ones. It matlose who regards all its blessings as the effects ters not what is done for them; they are inof chance, and is not led by them to an intel- capable of being pleased. It matters not ligent Author, and an indulgent Benefactor! where they are placed; it is impossible to He has the secret of adding a hundred-fold to make them happy. How must it shock an his enjoyment who connects all his advan- angel, to see a man, notwithstanding his untages with the agency of his God, and feels his worthiness, surrounded with every wish, obligations to his bounty. He has the high-every comfort, and yet made up of fretfulness est relish of every thing who, instead of "sacrificing to his own net and burning incense to his own drag," realizes the sentiment of Solomon, "The blessing of the Lord it maketh rich, and he addeth no sorrow with it." Gratitude is a lively and cheerful feeling, even where it regards a creature only; how much more when it respects the God of love! The man who lives a stranger to it can never rejoice in his mercies, and is comparatively a wretch in all his abundance.

and complaint, a torment to others, and a burden to himself! He is far worse than his brethren in the field: "Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?"

Thirdly. Shun avaricious and distrustful anxiety. This will produce excessive exertion, and make you forget that "the life is more than meat, and the body than raiment." Diligence is a duty, and employment is a privilege. But this cannot be said of drudgery Secondly. Guard against habitual discon- or bondage; these are incompatible with tent. To possess is not to enjoy. Many pos- comfort. And why is the man a slave and sess much and enjoy nothing. We cannot a drudge? Has he not often prayed "Give judge of a man by outward appearances. His us day by day our daily bread?" Has not grounds may bring forth plentifully. He God promised that he shall eat the labour may fare sumptuously every day; he may of his hand? Yes-but he must make haste have servants to anticipate all his wants; he to be rich; he must gain, not a substance, may have more than heart can wish; and but a fortune; he must, not continue in his yet if we could look within, we should see calling with God, but, retire from it, to live his soul a prey to dissatisfaction. An ability in a state of independence and inaction: to relish our mercies is considered by Solo- hence, he has not a moment that he can call mon as the gift of God: "Also that every his own; hence he denies not only recreation, man should eat and drink, and enjoy the good but rest, to body and mind; hence he is afraid of all his labour, it is the gift of God." But of every present expense and gratification; this gift of God comes to us like other gifts, and loses the best part of life, in providing in the use of means, and is increased by them. for the worst! He may never reach the peYou should, therefore, sanctify reason and ex-riod that flatters him, and if he does, he may ercise thought. You should compare your be incapable of relishing what he has laid up, circumstances with the state, not of those owing to bodily infirmities and disease, the above you, but of those below. As soon as removal of relatives and friends, and the force you are placed in a condition, you should shut of habits deprived of their proper objects. your eyes and ears against all its disadvantages, and dwell only on the good and improvable. You should often inquire, what it is that keeps you from taking comfort in your portion; and be ashamed to think, that one trial should make you insensible to a thousand

Fourthly. Entertain no harsh and superstitous views of Religion. "Touch not, taste not, handle not: which things have indeed a show of wisdom in will-worship and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

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