Page images
PDF
EPUB

Providence. The seeds are only now sown, of what is to ripen and come forth, at the harvest of the world, when the revolution of the great moral year shall be finished, and the government of God shall obtain its full completion. It is the chief scope of religion to direct our view to this period; and it hath often taught us, that the knowledge of the ways of God, then enjoyed by the blessed, shall constitute a chief article of their felicity. Now we see through a glass darkly; but then face to face. Now we know in part; but then we shall know even as we are known. When that which is perfect is come, then that which is in part shall be done away. In God's light we shall see light. (1 Cor. xiii. 10. 12; Psal. xxxvi. 9.) The reasons that required obscurity to remain for awhile on the ways of God no longer subsist. The education of good men is completed; and the intention of those steps of education, which once they could not comprehend, now becomes apparent. Why this man was prematurely carried away from the world in the beginning of a promising course; why that deserving family were left overwhelmed with grief and despair, by the loss of one who was their sole benefactor and support; why friendships cemented by tender ties were suddenly torn asunder by death; these are inquiries to which we can now make no reply, and which throw a dark gloom over the conduct of the Almighty. But the spirits of the just above, who are admitted to a larger view of the ways of God, see the reasons of such counsels. They see that one man was seasonably taken away from dangers and evils to come, which, unknown to him, were hovering over his head. They see that Providence was in secret preparing unexpected blessings for the family who appeared to be left disconsolate and hopeless. They see that it was time for friendships to be dissolved,

when their longer continuance would to some of the parties have proved a snare. Where we behold nothing but the rod of power stretched forth, they discern an interposition of the hand of mercy.

Let us wait till this promised hereafter arrive, and we shall in like manner be satisfied concerning the events that now disturb and perplex us. We shall then know why so much darkness and misery have been so long permitted to remain on the earth, and so much oppression and tyranny to prevail among the nations. We shall see rising, as from the ashes of the whole world, a new and beautiful structure; new heavens and a new earth, wherein dwelleth righteousness. As wide as is the difference between the appearance of the world when it lay in its primitive chaos, without form and void, and the appearance it has now assumed, when resplendent with the light of the sun, and decked with the beauties of nature; such is the difference between the divine plans in their beginnings, and in their full completion. At the conclusion, and not till then, the glory of the Lord shall become manifest to all; and as it is described in the book of the Revelation, a voice shall be heard from every creature which is in heaven and on the earth, and under the earth, saying, Blessing and honour, and power, and glory, be to him that sitteth on the throne. Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thon King of saints. (Rev. v. 13; xv. 3.)

Application of the doctrines that have been illustrated may be made to two classes of men.

First, To sceptics; who, from the present mysterious conduct of Providence, hastily draw the conclusion, that no government is exercised over human affairs, but that all things are suffered indiscriminately to come alike to all men.-I have shewn, that, from

work of a wise Creator, notwithstanding the seeming deformities which it exhibits; are we not led by the same train of reasoning to conclude, that the moral world is under the direction of a wise Governor, though much of what he now does we cannot satis

the inadequate views which we are at
present able to take of the general
system, such mysterious appearances
of Providence must be expected to
take place. Not only so, but I have
also shewn it to be fit and necessary
that this mixture of obscurity should
now remain; as a full display of re-factorily explain.
gular justice and order would be in-
consistent with the moral improve-
ment of men in this life.-Let me
desire the sceptic to look to the state
of the natural world. When he thinks
of the order and magnificence that
prevail in it, he will, perhaps, be un-
willing to pronounce it the mere pro-
duction of chance. He cannot but
recognise the hand of intelligence,
and aknowledge it to have proceeded
from a designing cause. I ask him,
whether in the natural world he dis-
cerns not as many mysterious and
puzzling appearances as are to be
found in the moral world? Are not
destructive storms, burning moun-
tains, uninhabited deserts, as difficult
to be reconciled to his preconceived
ideas of supreme wisdom and good-
ness in the Creator, as the sufferings
and afflictions which in the course of
Providence befall the just? The na-
tural and moral world are, in this
respect, counterparts to one another.
Both are marked with the same cha-
racters, and carry the impress of the
same powerful and gracious hand.
In both, it is evidently the intention of
the first Author not to render every
thing level to our capacity; but in the
midst of high design and order, to al-
low certain objects to appear, which
contradict the ideas we have formed,
and mock our vain researches. Now,
if we are obliged to admit that the
order and beauty of the natural world
would sufficiently prove it to be the

Secondly, The doctrine of the text is to be applied not only for silencing sceptics, but for comforting the pious. Never let them be dejected by the darkness which now covers the ways of the Almighty. If he withdraw himself from their view, it is not because he neglects them; but because they are incapable of comprehending his designs; because it were not for their good that all his designs were revealed to them.-Instead of perplexing themselves about what is obscure, let them rest on the clear and authentic discoveries that have been given of the Divine goodness. Let them rest on those great and signal facts that prove it; particularly on that illustrious fact, the redemption of the world by Jesus Christ. He that spared not his own Son, but gave him up for us all, will assuredly not always conceal himself from those who serve him. Though what he does they know not now, the time approaches when they shall know hereafter. Till that time come, let them believe and trust; let them hope and adore. From this conclusion let them never depart, that to fear God and keep his commandments, is in every situation the truest wisdom; that if there be government in the universe at all, the virtuous and the worthy are loved and protected by Heaven; that in due season they shall reap if they faint not; for the care of them is with the Lord, and their reward with the Most High.

SERMON LX.

ON THE SLAVERY OF VICE.

While they promise them liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought in bondage.-2 Pet. ii. 19.

BONDAGE and subjection are disagreeable sounds to the ear, disagreeable ideas to the mind. The advocates of vice, taking advantage of those natural impressions, have in every age employed them for discrediting religion. They represent it as the bondage and confinement of the free-born soul of man; as a state of perpetual constraint, formed by a system of severe rules, which designing men have contrived to impose as fetters on the multitude. On the other hand, they paint a licentious course to themselves, and hold it out to the world, as the gay and pleasurable enjoyment of life; where, having surmounted the prejudices of education, and the timorous scruples of conscience, men can think and act at pleasure, and give full scope to every wish of the heart.—But what if those pretended sons of freedom be themselves held in miserable subjection, and their boasts of liberty be no more than the swelling words of vanity? The apostle asserts in the text, that, while they promise liberty to others, they are the servants, or slaves, of corruption, overcome and brought into bondage by it. This assertion of the apostle I propose to illustrate. I shall endeavour to make it appear, that no true liberty can arise from vice; that bad men undergo the worst servitude; and that no one is free, but he who is virtuous and good.

It is necessary to begin with removing false ideas of liberty, and shewing in what it truly consists. We are not to imagine that to be free,

imports our being set loose from restraint or rule of every kind. No man, in any condition of life, is at liberty to act always as he pleases, and to gratify every wish he forms. The nature of the human state necessarily imposes on all men various restraints. The laws of society allow no one to indulge himself in pursuits or pleasures that are injurious to his neighbour. Even our own nature limits our pleasures within certain bounds. All our desires cannot be gratified together. They frequently interfere, and require him who would indulge one favourite passion, to deny himself in another. Distinctions, therefore, must be made, preferences be given, and some general regulations of conduct be observed, by every one who consults his own welfare. If there be any regulation which ensures us safety and happiness, to be disengaged from the observance of that regulation is no article of liberty; at least, of such liberty as a wise man would wish to enjoy. It is in effect to be turned loose to our ruin. It is such liberty as a blind man enjoys, of wandering at random, and striking into every devious path, without a guide to direct his steps, and save him from destruction.

That unbounded licentiousness, therefore, which sinners prefer to every regulation of conduct, is altogether different from true freedom. It is in moral behaviour the same as anarchy is in a state, where law and order are extinct. Anarchy, surely, is no less incompatible with true liberty than absolute despotism; and

of the two, it is hard to say which is the least eligible, or the most miserable state. Liberty by no means supposes the absence of all government. It only supposes that the government under which we are placed is wise; and that the restraints to which we voluntarily submit ourselves have been contrived for the general in

terest.

To be free, therefore, imports, in general, our being placed in such circumstances, that, within the bounds of justice and good order, we can act according to our own deliberate choice, and take such measures for our conduct as we have reason to believe are conducive to our welfare; without being obstructed either by external force, or by violent internal impulse. This is that happy and dignified state which every wise man earnestly wishes to enjoy. The advantages which result from it are chiefly these three: freedom of choice; independence of mind; boldness and security. In opposition to these distinguishing characters of liberty, I now proceed to shew that, in the first place, vice deprives bad men of free choice in their actions; that, in the second place, it brings them under a slavish dependence on external circumstances; and that, in the third place, it reduces them to that abject, cowardly, and disquieted state which is essentially characteristic of bondage.

I. Vice is inconsistent with liberty, as it deprives sinners of the power of free choice, by bringing them under the dominion of passions and habits. Religion and virtue address themselves to reason. They call us to look round on every side; to think well of the consequences of our actions; and, before we take any step of importance, to compare the good with the evil that may ensue from it. He, therefore, who follows their dictates, acts the part of a man who

freely consults, and chooses, for his own interest. But vice can make no pretensions of this kind. It awaits not the test of deliberate comparison and choice; but overpowers us at once by some striking impression of present advantage or enjoyment. It hurries us with the violence of passion; captivates us by the allurements of pleasure; or dazzles us by the glare of riches. The sinner yields to the impulse, merely because he cannot resist it. Reason remonstrates; conscience endeavours to check him; but all in vain. Having once allowed some strong passion to gain the ascendant, he has thrown himself into the middle of a torrent, against which he may sometimes faintly struggle, but the impetuosity of the stream bears him along. In this situation he is so far from being free, that he is not master of himself. He does not go, but is driven; tossed, agitated, and impelled; passive, like a ship, to the violence of the waves.

After passion has for awhile exercised its tyrannical sway, its vehemence may by degrees subside. But when, by long indulgence, it has established habits of gratification, the sinner's bondage becomes then more confirmed, and more miserable. For, during the heat of pursuit, he is little capable of reflection. But when his ardour is abated, and, nevertheless, a vicious habit rooted, he has full leisure to perceive the heavy yoke he has brought upon himself. How many slaves do we see in the world to intemperance, and all kinds of criminal pleasure, merely through the influence of customs, which they had allowed to become so inveterate that it was not in their power to alter them? Are they not often reduced to a condition so wretched, that when their licentious pleasures have become utterly insipid, they are still forced to continue them, solely be

1

cause they cannot refrain; not because the indulgence, gives them pleasure, but because abstinence would give them pain; and this, too, even when they are obliged at last to condemn their habits of life, as injuring their fortune, impairing their constitution, or disgracing their character? Vice is not of such a nature that we can say to it, Hitherto shalt thou come, and no farther. Having once entered into its territories, it is not in our power to make a retreat when we please. He that committeth sin is the servant of sin. No man who has once yielded up the government of his mind, and given loose rein to his desires and passions, can tell how far these may carry him. He may be brought into such a desperate state, that nothing shall remain for him but to look back with regret upon the forsaken path of innocence and liberty; and, severely conscious of the thraldom he suffers, to groan under fetters which he despairs of throwing off. Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good, who are accustomed to do evil. (Jer. xiii. 23.)

Vice confirms its dominion, and extends it still farther over the soul, by compelling the sinner to support one crime by means of another. Not only is he enslaved to those vices which take their rise from his own inclination, but they render others necessary, to which, against his inclination, he must submit; and thereby strengthen the commanding power of iniquity within him. The immoderate love of pleasure, for instance, leads him into expense beyond his fortune. In order to support that expense, he is obliged to have recourse to low and dishonourable methods of gain, which originally he despised. To cover these, he is forced upon arts of dissimulation and fraud. One instance of fraud obliges him to support it by another; till, in the end, there arises

a character of complicated vice; of luxury shooting forth into baseness, dishonesty, injustice, and perhaps, cruelty. It is thus that one favourite passion brings in a tribe of auxiliaries to complete the dominion of sin. Among all our corrupt passions, there is a strong and intimate connexion. When any one of them is adopted into our family, it never quits us until it has fathered upon us all its kindred.-By such means as these, by the violence of passions, by the power of habits, and by the connexion of one vice with another, sin establishes that servitude over the will, which deprives bad men of all power of free choice in their actions.

II. The slavery produced by vice appears in the dependence under which it brings the sinner to circumstances of external fortune. One of the favourite characters of liberty is, the independence it bestows. He who is truly a free man, is above all servile compliances and abject subjection. He is able to rest upon himself; and while he regards his superiors with proper deference, neither debases himself by cringing to them, nor is tempted to purchase their favour by dishonourable means. But the sinner has forfeited every privilege of this nature. His passions and habits render him an absolute dependant on the world, and the world's favour; on the uncertain goods of fortune, and the fickle humours of men. For it is by these he subsists, and among these his happiness is sought; according as his passions determine him to pursue pleasure, riches, or preferments. Having no fund within himself whence to draw enjoyment, his only resource is in things without. His hopes and fears all hang upon the world. He partakes in all its vicissitudes; and is moved and shaken by every wind of fortune. This is to be, in the strictest sense, a slave to the world.

« PreviousContinue »