Part 6
It is to the benevolent mind, painful to recollect, that errorists of every description, are more active and laborious to disseminate their mischievous opinions, than the lovers of truth are, the true principles. One cause no doubt is that false principles are pleasing to depraved nature. But the truth, in things moral and divine, though approved of by natural conscience and reason, is never approved of by the unsanctified heart. To receive the truth in the love of it, is the mark of a gracious state. It is one of the most amiable tempers which man ever exercises.--It is also melancholy to think, that persons who have embraced error, are far more anxious to gain proselytes to their FALSE CREED, than to promote peace, charity and holy living. They tithe _annise_ and _mint,_ and neglect the weightier matters of the law, judgment, mercy, and faith. They are not contented to enjoy their own singularity of opinion and practice, and the right of private judgment; but, like insurgents in civil government, go about to bring others over to their party.--Hence unhappy differences in the church.--Hence hard speeches and reviling of others.--Hence strange abuse and perversion of scripture.
3. A third way, in which unlearned and unstable men wrest the scriptures to their own destruction, is by false glosses, strained, and fanciful comments, and indulging prejudice while it is read or heard. It would be tedious and endless to go over, even in imagination, with the strange and unnatural comments often put upon plain passages of inspired truth--or the parables used by our Lord--or the transactions recorded in scripture. Some glosses are put upon them, which a sober and thinking mind would conceive impossible to enter the fancy of man. I shall take leave to mention one, out of innumerable others which might be mentioned with equal propriety.--The transfiguration of our Saviour on Mount Tabor, has been cited, and commented upon, to prove that there are not Gospel-ordinances in the New-Testament-dispensation.--A man must have a surprising talent at discovering an _occult_ meaning in scripture to draw an argument against the _plain_ and _express_ Institutions of the Gospel, from that glorious transaction. Perhaps we cannot find among any disputers, such instances of evading, perverting, and twisting plain and obvious points, as among different sectaries of Religion. Truth, amid such collisions and oppressions, may eventually shine forth with a superior splendor.--It is therefore some consolation to reflect that the Christian Religion may be, in the end, advantaged, by the errors and divisions, which a holy Providence suffers to take place. They never can avail to destroy the cause, which they now dishonour. While we see, to our great grief, errors and delusion spreading, our minds ought to be deeply affected with the impression that we do not love, naturally, the great truths and doctrines of the Gospel. Mankind are exceedingly averse, naturally, from the soul-emptying--soul-humbling--Christ-exalting doctrines of God's word. And consequently, the scriptures are not read or heard with that honest intention to be led into all truth and duty, with which they ought to be. We often, hence, see them misunderstood and misapplied to the ruin of such, as thus wrest them.
4. A farther way, in which the word of God is wrested from its proper meaning by _unlearned and unstable men,_ is their refusing, thro' pride and self-conceit the necessary helps to understanding them rightly. They look only on one side.--They read only on one side. Tradition, love of novelty or affectation, lead them astray. They may have so high an esteem of some ONE LEADER of a Sect--or inticing author--or may so biass their minds by envy, or prejudice, as will end in mis-understanding the word of God.--We should always suspect our own impartiality and honest views. We should ask ourselves such questions as these, "Am I willing to know the truth? Do I entertain no prejudices, unfounded and unreasonable, against such and such doctrines or modes of worship? Do not corrupt and selfish passions warp my judgment? Is not my admiration of such a way--or such an author--or regard to such a man, the cause of my imbibing the principles, I have imbibed? Do I make use of all the helps in my power to search out the true meaning of God's holy word? Do I repair to his house--to the authorised guides in his Church, for advice, light, and counsel? Am I afraid of delusion--of my own heart, and of temptations?"
He who does not make use of all the assistances, to which, in the course of divine Providence, he hath access, in order to understand the right way of serving and glorifying God, is to be credited in no professions of impartiality or integrity, which he may make.----
5. Another way, in which unlearned and unstable men pervert the holy scriptures, is reading them with a light, trifling and unserious mind, and refusing to seek to God for his grace and spirit to purge away our darkness and prejudices, our evil affections and vain imaginations. A trifling and light temper of mind is a very improper one to read the word of God--or to hear it with. If we be unserious when we read, it is not likely that we shall get any good from it. Our desire, when we either read or hear the word, should be to be spiritually benefited--to get heavenly light and instruction. We are to be guided and directed entirely by holy scripture, and to receive it just as it is. It should be prayerfully read. Our supplication should ascend to the fountain of grace and mercy, wisdom and goodness, that he would illuminate our darkened understandings--confirm our wavering hearts--establish our faith--undeceive us, if deceived--correct our errors, if erroneous--remove our prejudices against the great and essential doctrines of Christianity, if we be actuated by any--increase our regard to his own word--convince us of sin--save us from the seduction of false principles, the fascinating power of heresy--and direct our hearts into his love, and a patient waiting for Christ. More devoutly, and importunately, and perseveringly should we seek the purifying efficacy of grace divine, to save us from all delusion, and to prevent our placing religion in rites and forms, or outward observances, that we may not, being _led astray with the error of the wicked fall from our own steadfastness._
6. Another way, and the last that will be now illustrated, in which unlearned and unstable men pervert or wrest the scriptures, is in holding that they cannot be rightly understood, without the same immediate inspiration of the holy Ghost which indited them. _For the prophecy came not in old time by the will of Man: but holy men of God spake as they were moved by the holy Ghost._ The question is not, whether a renewed heart be of great importance in gaining a true knowledge of the holy scriptures, and give a more lively, solemn and affecting impression of the truths, duties, and doctrines of the Bible: for this is readily acknowledged. But whether it can be understood, in its great principles and doctrines, duties and ordinances, by man, without the _immediate inspiration_ of the spirit of God. If it cannot, it can do him no good, while _uninspired._ And when _inspired_ he will need no written word. If God have given to us a revelation of his will, he intended it should do us good, and be our _sole guide_ in matters of faith and practice. But it can do us no good, if we cannot understand it. If unregenerated persons cannot understand the truths, duties doctrines and ordinances which it contains, it cannot be the mean of convincing them--reproving them--instructing them and warning them. And if we say, they cannot understand it, because it hath a _hidden_ and _mystical_ meaning: We really make it of no worth. We highly impeach it. The _spiritual_ meaning of scripture is its _true_ meaning. The most _pious_ mind can only understand it, in its true sense. Surely we cannot be so rash as to say, that it is an _unintelligible_ book--like an _enigma._ And to say, that it has, beyond the real true meaning--a hidden and mystical one, is not only to say a very unreasonable thing, but is to make scripture dependent on man's fancy for its meaning. To do this, is to set the scripture aside altogether, and in effect to deny it. If none but Saints, or true believers in Christ can understand it, this consequence will follow, it must be, to all the rest of the world, USELESS.--And to pretend to any light or guide superior in us, to the word of God, is to renounce it, in truth or in realty.--The fact is, that the scriptures of the Old and New Testament are the rule, by which to try all suggestions and impulses:--the only standard. All our hopes, all our joys, all our doctrines, all our discipline, all our practices are to be tried by them. By them to stand or fall.--This is not intended to disparage the work and office of the holy Ghost in his awakening--sanctifying and indwelling influence on the soul. The holy spirit must sanctify and regenerate us. We wholly depend on the SOVEREIGN grace of God to save us. In ourselves we are helpless and hopeless. His word is to teach us. His spirit to sanctify us. And his son to redeem us. _By grace are we saved through faith, and that not of ourselves, it is the gift of God._--
Guided by these sentiments, you will come to a right understanding of holy scripture, and feel the danger of perverting it; you will easily distinguish between truth and error.--Let the plain sense of scripture, not the suggestions of fancy, or supposed extraordinary impulses on the soul, or opinions of men, be your directory.--Search the Oracles of the one living and true God, with humility and integrity, with a desire to understand them--and a resolution to live up to their divine precepts--earnestly seeking to the throne of grace for divine light and teachings. Thus, may you hope that your diligent endeavours to know the right way of the Lord, will be crowned with happy success. _For the meek he will guide in judgment.--The meek he will teach his way._ AMEN.
DISCOURSE IV.
Stated prayer a duty binding on all men.
ACTS ii. 21.
_And it shall come to pass that whosoever shall call upon the name of the Lord, shall be saved._
These words are a quotation from the prophet Joel. And the whole quotation is the text, from which St. Peter preached that powerful Sermon, which was the mean of converting three thousand hearers.--He very pertinently applies the passage from that prophet to the remarkable day and time, in which he speaks; being the day of Pentecost, when the Apostles, who were all in one place, of one accord, were endowed with miraculous gifts, and qualified to carry the good news of the gospel, according to their commission, over all the earth. And the words of the text inform us, in a very concise manner, what we are to do, in order to be saved. The condition of salvation, proposed in them, is as easy as it can be made, consistently with the honour of the law, attributes, and government of God. For he, being infinitely wise and gracious, never requires of any of his rational creatures either what is hard and cruel, or unjust and improper. As he hath been pleased to make us rational creatures and moral agents, so he ever more treats us as rational creatures. In all his laws, commandments, calls, precepts, and requisitions we are considered as being what we are. He never did, and never will, do any thing incompatible either with wisdom and justice, or benevolence and goodness. Indeed, were we to sit down, and in cool and dispassionate reasoning, to propose or desire our own terms of happiness, could we desire or wish for easier, than what are contained in the text. _And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved._----It it so indeed?--May we be saved, if we will but accept of salvation, if we desire, or ask for it?--We certainly may. And it is a glorious truth.--It is a pleasing doctrine. It is a delightful thought.--Call not the Religion of the Gospel, therefore, unreasonable. Object no longer to its offers. No more consider it as requiring impossibilities of man. It is the perfection of beauty. It is reason itself:--divine in its nature:--rich in its promises:--plain in its essential precepts:--and heavenly in its tendency.----
In the sequel, we will consider the condition, upon which Salvation is offered to us, in the text: or show that stated prayer is a duty binding on all men.
The condition upon which Salvation is offered to us, in these words now under consideration, is _calling upon the name of the Lord. And it shall come to pass that whosoever shall call upon the name of the Lord, shall be saved._ Calling upon the name of the Lord is, then, the necessary condition of our being saved. How, therefore, the interesting enquiry is, are we to call upon the name of the Lord so as to be saved--or to be intitled to the promised blessing of the text?--The _name_ of the Lord here, and in a great variety of other places of holy Writ, means the attributes of the Supreme Being, his nature, and perfections; or God himself, the only proper object of religious fear and adoration. And _calling upon him_ for help and deliverance, in our troubles and distress, and looking to him for temporal and spiritual blessings, for all needed good for time and Eternity, is repairing to the throne of grace, that we may obtain mercy, and find grace to help in every time of need, or that we may procure a supply of spiritual provision to aid us, in our journey through life, and to prepare us for everlasting rest. _Let us therefore,_ says the Apostle, _come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need._ _Calling upon the name_ of the Lord is the usual scripture-phrase for STATEDLY looking to him as the fountain of light, of goodness, of wisdom, of mercy, and of power, by PRAYER, that we may obtain all the blessings, whether pertaining to the present or future world, which our circumstances and condition may render necessary. And we are to do this, in all the ways of his appointment, and which reason suggests as proper, whether public, social, or private. I say, which reason suggests as proper: for reason is given to us, to be diligently improved in the things of Religion, as well as of the world, in the concerns of our souls, as well as in our temporal interests, and much more so, as our spiritual concerns are infinitely more important than our temporal. To set aside reason in our enquiries about truth and duty, would be no less absurd, than to reject the light of divine revelation itself. Reason is a mortal foe to enthusiastic and visionary schemes of religion. And to deny its use or office in things of a spiritual nature, is not only highly absurd, but introductory to fatal delusions. He who will have nothing to do with reason in religion, is just prepared to admit any extravagance or error, whatever in doctrine and worship.----Reason and scripture never contradict each other. And with respect to the _stated_ duty of prayer as binding on all men, they are perfectly united. Reason pleads for it. Scripture demands it. And that _stated prayer_ hath a happy influence on every christian grace--on every christian temper--and on the whole of Religion has been generally allowed.
_Calling upon the name of the_ Lord so as to be saved, includes the following things; sincerity,--devout affection,--constancy, or on all stated seasons,--perseverance,--penitence,--and correspondent practice. The manner in which the duty is to be performed is of the greatest moment. The temper of heart, with which we come to God, is a capital part of the duty.--_Sincerity,_ therefore, is implied in _calling upon the_ name of the Lord so as to be saved. This stands in opposition to all hypocrisy, or mere formality. No doubt, many have no more than the mere form; and while pious words and expressions are uttered, and with seeming reverence and devotion, the heart bears no part in the whole, but is wandering with the fool's eyes to the ends of the earth; goes after its covetousness; indulges vain thoughts; or is unaffected and indevout. The most suitable, pertinent, and happily chosen words may be used, where there is no correspondence of affection. Such merely external performances, or bare lip-service can never ascend with approbation to a holy and omniscient God, who searches the heart and tries the reins of the children of men. External acts of piety, without any devotion of the heart, can be considered in no other light than as hypocrisy and form; and hypocrisy and outward show of religion are most severely reprehended by our Lord, in the words of the prophet Isaiah. _Ye hypocrites well did Esaias prophecy of you saying this people draweth nigh unto me with their mouths, and honoureth me with their lips, but their heart is far from me. But in vain do they worship me teaching for doctrines the commandments of men._ Drawing nigh to God as his people, and honouring him with our mouths, while the heart is far from him, cannot be pleasing to him. There must be the fervour and friendship of an upright heart. St. James, likewise, directs us, in our approaches to a holy God, to avoid all hypocrisy and insincerity, or heart-iniquity. _Draw nigh to God and he will draw nigh to you. Cleanse your hands ye sinners and purify your hearts, ye double-minded._ We must not be double-minded, having one mind for God, and one for the world. Our aim must be to glorify God. Our warmest affections must centre in him, who deserves all love and praise, both of angels and men. We are told, in a most beautiful and affecting manner, by our Lord himself, in his conference with the woman of Samaria, of the absolute necessity of sincerity and devotion of heart in all our addresses to the throne of grace, whether public, social, or private.--_But the hour cometh and now is, when the true worshippers, shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a spirit and they that worship him, must worship him in spirit and in truth._ All right and acceptable worship is in spirit and in truth. To worship God in spirit and in truth is to worship him in a spiritual manner. And a spiritual worship is a sincere, holy, and devout worship. To worship God in spirit and in truth, is to worship him by the gracious aids of his spirit, and with a sincere upright heart, or with a devout temper of mind. To suppose that the only true and spiritual worship of the Deity, is in the hidden recesses of the soul, is not only a gross perversion of our Saviour's words, but to reject all worship of him altogether. To affirm that all true worship is to be performed in the secrecy and retirement or silence of the soul is to exclude all idea of worship, to deny that man is what he is, composed of body and soul, a material and immaterial part.--_Calling upon the name_ of the Lord so as to be saved is therefore worshipping him in spirit and in truth, or a devout frame of mind. All our religious duties, indeed, in order to meet with the divine acceptance and approbation, must flow from sincerity of heart.----
_Again, calling upon_ the name of the Lord so as to be saved, is to worship him with _affection_ and _reverence._ When we draw near to God, his dread should fall on us and his excellency make us afraid. All right homage paid to him, is accompanied with reverence and Godly fear. The affections of the soul must correspond with the solemnity and importance of the duty performed. When we commune with God in prayer, we should stand in awe and sin not. In our petitions, supplications, confessions of sin, thankful acknowledgement of mercies, and adorations we ought to feel the deepest reverence and warmth, or fervour of affection. The attention should be composed, the thoughts collected, the affections engaged, and the whole soul solemnized. The words spoken are to be accompanied with devout exercises.--All the divine glories are to be revered. High, exalted and reverential thoughts of the Majesty of heaven and Earth, the great object of adoration and religious praise, are to be entertained. Before him angels bow. The homage of the heavenly world is paid with all lowliness and reverence. The blessed inhabitants, thousands and ten thousand times ten thousand, all stand before the throne, and in all the ardour, purity and sublimity of heavenly worship, cry holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory. _Who should not fear thee,_ O Lord, _for thou only art_ HOLY is the language of celestial adoration. How can that mind, which has a proper sense of the infinite greatness and infinite Majesty of God, help being filled with the highest reverence? He is the king immortal, eternal, invisible. He dwells in light unapproachable and full of glory. He is the blessed and only Potentate, gracious, merciful, slow unto anger, long-suffering--forgiving iniquity transgression and sin, but will by no means clear the guilty. The heavenly arches resound with his praises. The temple of the universe is filled with his presence. All nature exhibits his glory. This is that which he hath said, he will be had _in reverence by all them that draw near to him: and will be sanctified by all the people._ If the affections of the heart do not go up to heaven, with our petitions and supplications, they will be all in vain. _Let us,_ says the prophet Jeremiah in his lamentations, _lift up our hearts, with our hands, unto God in the heavens._ There must be the internal homage of the heart, as well as external. Both are necessary. Both must go together--Again--says the Apostle Paul, _I will therefore that men pray every where lifting up holy hands without wrath and doubting. Holy hands_ and without _wrath and doubting_ imply the affections and reverence of the heart:--having no malice or bitter passions toward fellow worshippers.--We are directed, in the Epistle to the Hebrews, in this manner, _Let us have grace whereby we may serve God, with reverence and godly fear._ Deep reverence and pious fear are requisite in all our addresses to a prayer hearing God. We are, moreover farther commanded not to be _slothful in business; but fervent in spirit, serving the Lord._--Fervour and warmth of affection should attend, therefore, all supplications to the throne of grace. A really pious and devout heart is the chief ingredient in all acceptable worship.