The Necessity and Benefits of Religious Society.
ECCLESIASTES iv. 9, 10, 11, 12.
_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 falleth; 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 shall withstand him; and a
threefold Cord is not quickly broken._
AMONG the many reasons assignable for the sad decay of _true
christianity_, perhaps the neglecting to assemble ourselves together,
in _religious societies_, may not be one of the least. That I may
therefore do my endeavour towards promoting so excellent a means of
piety, I have selected a passage of scripture drawn from the experience
of the wisest of men, which being a little enlarged on and illustrated,
will fully answer my present design; being to shew, in the best
manner I can, the necessity and benefits of society in general, and
of religious society in particular.
“Two are better than one, &c.”
From which words I shall take occasion to prove,
_First_, The truth of the wise man’s assertion, “Two are better than
one,” and that in reference to society in general, and religious
society in particular.
_Secondly_, To assign some reasons why two are better than one,
especially as to the last particular. 1. Because men can raise up one
another when they chance to slip: “For if they fall, the one will lift
up his fellow.” 2. Because they can impart heat to each other: “Again,
if two lie together, then they have heat; but how can one be warm
alone?” 3. Because they can secure each other from those that do oppose
them: “And if one prevail against him, two shall withstand him; and a
threefold cord is not quickly broken.” From hence,
_Thirdly_, I shall take occasion to shew the duty incumbent on every
member of a _religious society_.
And _Fourthly_, I shall draw an inference or two from what may be said;
and then conclude with a word or two of exhortation.
_First_, I am to prove the truth of the wise man’s assertion, that “two
are better than one,” and that in reference to society in general, and
religious societies in particular.
And how can this be done better, than by shewing that it is absolutely
necessary for the welfare both of the bodies and souls of men? Indeed,
if we look upon man as he came out of the hands of his Maker, we
imagine him to be perfect, entire, lacking nothing. But GOD, whose
thoughts are not as our thoughts, saw something still wanting to make
_Adam_ happy. And what was that? Why, an help meet for him. For thus
speaketh the scripture: “And the LORD GOD said, It is not good that the
man should be alone, I will make an help meet for him.”
Observe, GOD said, “It is not good,” thereby implying that the creation
would have been imperfect, in some sort, unless an help was found out
meet for _Adam_. And if this was the case of man before the fall; if
an help was meet for him in a state of perfection; surely since the
fall, when we come naked and helpless out of our mother’s womb, when
our wants increase with our years, and we can scarcely subsist a day
without the mutual assistance of each other, well may we say, “It is
not good for man to be alone.”
Society then, we see, is absolutely necessary in respect to our bodily
and personal wants. If we carry our view farther, and consider mankind
as divided into different cities, countries, and nations, the necessity
of it will appear yet more evident. For how can communities be kept up,
or commerce carried on, without society? Certainly not at all, since
providence seems wisely to have assigned a particular product to almost
each particular country, on purpose, as it were, to oblige us to be
social; and hath so admirably mingled the parts of the whole body of
mankind together, “that the eye cannot say to the hand, I have no need
of thee; nor again, the hand to the foot, I have no need of thee.”
Many other instances might be given of the necessity of society, in
reference to our bodily, personal, and national wants. But what are
all these when weighed in the balance of the sanctuary, in comparison
of the infinite greater need of it, with respect to the soul? It was
chiefly in regard to this better part, no doubt, that GOD said, “It
is not good for the man to be alone.” For, let us suppose _Adam_ to be
as happy as may be, placed as the Lord of the creation in the paradise
of GOD, and spending all his hours in adoring and praising the blessed
Author of his being; yet as his soul was the very copy of the divine
nature, whose peculiar property it is to be communicative, without the
divine all-sufficiency he could not be compleatly happy, because he was
alone and incommunicative, nor even content in paradise, for want of
a partner in his joys. GOD knew this, and therefore said, “It is not
good that the man shall be alone, I will make a help meet for him.”
And though this proved a fatal means of his falling; yet that was not
owing to any natural consequence of society; but partly to that cursed
apostate, who craftily lies in wait to deceive; partly to _Adam_’s own
folly, in rather chusing to be miserable with one he loved, than trust
in GOD to raise him up another spouse.
If we reflect indeed on that familiar intercourse, our first parent
could carry on with heaven, in a state of innocence, we shall be apt
to think he had as little need of society, as to his soul, as before
we supposed him to have, in respect to his body. But yet, as GOD and
the holy angels were so far above him on the one hand, and the beasts
so far beneath him on the other, there was nothing like having one to
converse with, who was “bone of his bone, and flesh of his flesh.”
Man, then, could not be fully happy, we see, even in paradise, without
a companion of his own species, much less now he is driven out. For,
let us view him a little in his natural estate now, since the fall, as
“having his understanding darkened, his mind alienated from the life of
GOD;” as no more able to see his way wherein he should go, than a blind
man to describe the sun: that notwithstanding this, he must receive his
sight ere he can see GOD: and that if he never sees him, he never can
be happy. Let us view him in this light (or rather this darkness) and
deny the necessity of society if we can. A divine revelation we find is
absolutely necessary, we being by nature as unable to know, as we are
to do our duty. And how shall we learn except one teach us? But was GOD
to do this himself, how should we, but with _Moses_, exceedingly quake
and fear? Nor would the ministry of angels in this affair, be without
too much terror. It is necessary, therefore (at least GOD’s dealing
with us hath shewed it to be so) that we should be drawn with the cords
of a man. And that a divine revelation being granted, we should use
one another’s assistance, under GOD, to instruct each other in the
knowledge, and to exhort one another to the practice of those things
which belong to our everlasting peace. This is undoubtedly the great
end of society intended by GOD since the fall, and a strong argument it
is, why “two are better than one,” and why we should “not forsake the
assembling ourselves together.”
But farther, let us consider ourselves as christians, as having
this natural veil, in some measure, taken off from our eyes by the
assistance of GOD’s holy Spirit, and so enabled to see what he requires
of us. Let us suppose ourselves in some degree to have tasted the
good word of life, and to have felt the powers of the world to come,
influencing and moulding our souls into a religious frame: to be fully
and heartily convinced that we are soldiers listed under the banner
of CHRIST, and to have proclaimed open war at our baptism, against
the world, the flesh, and the devil; and have, perhaps, frequently
renewed our obligations so to do, by partaking of the LORD’s supper:
that we are surrounded with millions of foes without, and infested with
a legion of enemies within: that we are commanded to shine as lights
in the world, in the midst of a crooked and perverse generation: that
we are travelling to a long eternity, and need all imaginable helps
to shew, and encourage us in our way thither. Let us, I say, reflect
on all this, and then how shall each of us cry out, brethren, what a
necessary thing it is to meet together in religious societies?
The primitive christians were fully sensible of this, and therefore
we find them continually keeping up communion with each other: for
what says the scripture? They continued stedfastly in the apostle’s
doctrine and fellowship, _Acts_ ii. 42. _Peter_ and _John_ were no
sooner dismissed by the great council, than they haste away to their
companions. “And being set at liberty they came to their own, and
told them all these things which the high priest had said unto them,”
_Acts_ iv. 23. _Paul_, as soon as converted, “tarried three days with
the disciples that were at _Damascus_,” _Acts_ ix. 19. And _Peter_
afterwards, when released from prison, immediately goes to the house of
_Mary_, where there were “great multitudes assembled, praying,” _Acts_
xii. 12. And it is reported of the christians in after-ages, that they
used to assemble together before day-light, to sing a psalm to CHRIST
as GOD. So precious was the _Communion of Saints_ in those days.
If it be asked, what advantages we shall reap from such a procedure
now? I answer, much every way. “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 falleth,
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 shall withstand him; and a threefold cord is not
quickly broken.”
Which directly leads me to my Second general head, under which
I was to assign some reasons why “two are better than one,”
especially in _Religious Society_.
1. As man in his present condition cannot always stand upright, but by
reason of the frailty of his nature cannot but fall; one eminent reason
why two are better than one, or, in other words, one great advantage
of religious society is, “That when they fall, the one will lift up his
fellow.”
And an excellent reason 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 espy or
correct our own miscarriages; when we consider how apt the world is to
flatter us in our faults, and how few there are so kind as to tell us
the truth; what an inestimable privilege must it be to have a set of
true, judicious, hearty friends about us, continually watching over
our souls, to inform us where we have fallen, and to warn us that we
fall not again for the future. Surely it is such a privilege, that (to
use the words of an eminent christian) we shall never know the value
thereof, till we come to glory.
But this is not all; for supposing that we could always stand upright,
yet whosoever reflects on the difficulties of religion in general,
and his own propensity to lukewarmness and indifference in particular,
will find that he must be zealous as well as steady, if ever he expects
to enter the kingdom of heaven. Here, then, the wise man points out
to us another excellent reason 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 considered.
2. A second 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 asunder, soon go out, but if heaped together, quicken and
enliven each other, and afford a lasting heat. The same will hold good
in the case now before us. If christians kindled by the grace of GOD,
unite, they will quicken and enliven each other; but if they separate
and keep asunder, no marvel if they soon 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?
Observe, “How can one be warm alone?” The wise man’s expressing
himself by way of question, implies an impossibility, 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 society; it will keep us zealous, as well as steady, in the
ways of godliness.
But to illustrate this a little farther by a comparison or two. Let
us look upon ourselves (as was above hinted) as soldiers listed under
CHRIST’s banner; as going out with “ten thousand, to meet one that
cometh against us with twenty thousand;” as persons that are to
“wrestle not only with flesh and blood, but against principalities,
against powers, and spiritual wickednesses 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 soldiers continually about us, animating
and exhorting each other to stand our ground, to keep our ranks, and
manfully to follow the captain of our salvation, though it be through
a sea of blood?
Let us consider ourselves in another view before mentioned, as persons
travelling to a long eternity; as rescued by the free grace of GOD, in
some measure, from our natural _Egyptian_ bondage, and marching under
the conduct of our spiritual _Joshua_, through the wilderness of this
world, to the land of our heavenly _Canaan_. Let us farther reflect
how apt we are to startle at every difficulty; to cry, “There are
lions! There are lions in the way! There are the sons of _Anak_” to be
grappled with, ere we can possess the promised land: How prone we are,
with _Lot_’s wife, to look wishfully back on our spiritual _Sodom_,
or, with the foolish _Israelites_, to long again for the flesh-pots
of _Egypt_; and to return to our former natural state of bondage and
slavery. Consider this, my brethren, and see what a blessed privilege
it will be to have a set of _Israelites_ indeed about us, always
reminding us of the folly of any such cowardly design, and of the
intolerable misery we shall run into, if we fall in the least short of
the promised land.
More might be said on this particular, did not the limits of a
discourse of this nature oblige me to hasten,
3. To give a third reason, mentioned by the wise man in the text,
why two are better than one; because they can secure each other
from enemies without. “And if one prevail against him, yet two shall
withstand him: and a threefold cord is not quickly broken.”
Hitherto we have considered the advantages of religious societies, as a
great preservative against falling (at least dangerously falling) into
sin and lukewarmness, and that too from our own corruptions. But what
says the wise son of _Sirach_? “My son, when thou goest to serve the
LORD, prepare thy soul for temptation:” and that not only from inward,
but outward foes; particularly from those two grand adversaries, the
world and the devil: for no sooner will thine eye be bent heavenward,
but the former will be immediately diverting it another way, telling
thee thou needest not be singular in order to be religious; that you
may be a christian without going so much out of the common road.
Nor will the devil be wanting in his artful insinuations, or impious
suggestions, to divert or terrify thee from pressing forwards, “that
thou mayst 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 undiscerned, but withal more successful, he will employ, perhaps,
some of thy nearest relatives, or most powerful friends, (as he set
_Peter_ on our blessed Master) who will always be bidding thee to spare
thyself; telling thee thou needest not take so much pains; that it is
not so difficult a matter to get to heaven as some people would make of
it, nor the way so narrow as others imagine it to be.
But see here the advantage of religious company; for supposing thou
findest thyself thus surrounded on every side, and unable to withstand
such horrid (though seemingly friendly) counsels, haste away to thy
companions, and they will teach thee a truer and better lesson; they
will tell thee, that thou must be singular if thou wilt be religious;
and that it is as impossible for a christian, as for a city set upon
a hill, to be hidden: that if thou wilt be an almost christian (and
as good be none at all) thou mayest live in the same idle, indifferent
manner as thou seest most other people do: but if thou wilt be not only
almost, but altogether a christian, they will inform thee thou must
go a great deal farther: that thou must not only faintly seek, but
“earnestly strive to enter in at the strait gate:” that there is but
one way now to heaven as formerly, even through the narrow passage of
a sound conversion: and that in order to bring about this mighty work,
thou must undergo a constant, but necessary discipline of fasting,
watching, and prayer. And therefore, the only reason why those friends
give thee such advice, is, because they are not willing to take so much
pains themselves; or, as our Saviour told _Peter_ on a like occasion,
because they “savour not the things that be of GOD, but the things that
be of men.”
This then, is another excellent blessing arising from religious society,
that friends can hereby secure each other from those who oppose them.
The devil is fully sensible of this, and therefore he has always done
his utmost to suppress, and put a stop to the communion of saints.
This was his grand artifice at the first planting of the gospel; to
persecute the professors of it, in order to separate them. Which,
though GOD, as he always will, over-ruled for the better; yet, it shews,
what an enmity he has against christians assembling themselves together.
Nor has he yet left off his old stratagem; it being his usual way to
entice us by ourselves, in order to tempt us; where, by being destitute
of one another’s help, he hopes to lead us captive at his will.
But, on the contrary, knowing his own interest is strengthened by
society, he would first persuade us to neglect the communion of saints,
and then bid us “stand in the way of sinners,” hoping thereby to put
us into the seat of the scornful. _Judas_ and _Peter_ are melancholy
instances of this. The former had no sooner left his company at supper,
but he went out and betrayed his master: and the dismal downfal of the
latter, when he would venture himself amongst a company of enemies,
plainly shews us what the devil will endeavour to do, when he gets
us by ourselves. Had _Peter_ kept his own company, he might have kept
his integrity; but a single cord, alas! how quickly was it broken?
Our blessed Saviour knew this full well, and therefore it is very
observable, that he always sent out his disciples “two by two.”
And now, after so many advantages to be reaped from religious society,
may we not very justly cry out with the wise man in my text, “Woe be
to him that is alone; for when he falleth, he hath not another to lift
him up?” When he is cold, he hath not a friend to warm him; when he is
assaulted, he hath not a second to help him to withstand his enemy.
III. I now come to my third general head, under which was to be
shewn the several duties incumbent on every member of a
religious society, as such, which are three. 1. Mutual reproof;
2. Mutual exhortation; 3. Mutual assisting and defending each
other.
1. _Mutual reproof._ “Two are better than one; for when they fall, the
one will lift up his fellow.”
Now, reproof may be taken either in a more extensive sense, and then
it signifies our raising a brother by the gentlest means, when he falls
into sin and error; or in a more restrained signification, as reaching
no farther than those miscarriages, which unavoidably happen in the
most holy men living.
The wise man, in the text, supposes all of us subject to both: “For
when they fall (thereby implying that each of us may fall) the one will
lift up his fellow.” From whence we may infer, that “when any brother
is overtaken with a fault, he that is spiritual (that is, regenerate,
and knows the corruption and weakness of human nature) ought to restore
such a one in the spirit of meekness.” And why he should do so, the
apostle subjoins a reason “considering thyself, lest thou also be
tempted;” i. e. considering thy own frailty, lest thou also fall by the
like temptation.
We are all frail unstable creatures; and it is merely owing to the free
grace and good providence of GOD that we run not into the same excess
of riot with other men. Every offending brother, therefore, claims
our pity rather than our resentment; and each member should strive to
be the most forward, as well as most gentle, in restoring him to his
former state.
But supposing a person not to be overtaken, but to fall wilfully into
a crime; yet who art thou that deniest forgiveness to thy offending
brother? “Let him that standeth take heed lest he fall.” Take ye,
brethren, the holy apostles as eminent examples for you to learn by,
how you ought to behave in this matter. Consider how quickly they
joined the right hand of fellowship with _Peter_, who had so wilfully
denied his master: for we find _John_ and him together but two days
after, _John_ xx. 2. And verse 19, we find him assembled with the rest.
So soon did they forgive, so soon associate with their sinful, yet
relenting brother. “Let us go and do likewise.”
But there is another kind of reproof incumbent on every member of a
religious society; namely, a _gentle rebuke_ for some miscarriage or
other, which though not actually sinful, yet may become the occasion
of sin. This indeed seems a more easy, but perhaps will be found a more
difficult point than the former: for when a person has really sinned,
he cannot but own his brethrens reproof to be just; whereas, when it
was only for some little misconduct, the pride that is in our natures
will scarce suffer us to brook it. But however ungrateful this pill may
be to our brother, yet if we have any concern for his welfare, it must
be administered by some friendly hand or other. By all means then let
it be applied; only, like a skilful physician, gild over the ungrateful
pill, and endeavour, if possible, to deceive thy brother into health
and soundness. “Let all bitterness, and wrath, and malice, and
evil-speaking, be put away” from it. Let the patient know, his recovery
is the only thing aimed at, and that thou delightest not causelesly to
grieve thy brother; then thou canst not want success.
2. _Mutual exhortation_ is the second duty resulting from the words of
the text. “Again, if two lye together, then they have heat.”
Observe, the wise man supposes it as impossible for religious persons
to meet together, and not to be the warmer for each other’s company,
as for two persons to lye in the same bed, and yet freeze with cold.
But now, how is it possible to communicate heat to each other, without
mutually stirring up the gift of GOD which is in us, by brotherly
exhortation? Let every member then of a religious society write that
zealous apostle’s advice on the tables of his heart; “See that ye
exhort, and provoke one another to love, and to good works; and so
much the more, as you see the day of the LORD approaching.” Believe
me, brethren, we have need of exhortation to rouse up our sleepy souls,
to set us upon our watch against the temptations of the world, the
flesh, and the devil; to excite us to renounce ourselves, to take up
our crosses, and follow our blessed master, and the glorious company of
saints and martyrs, “who through faith have fought the good fight, and
are gone before us to inherit the promises.” A third part, therefore,
of the time wherein a religious society meets, seems necessary to
be spent in this important duty: for what avails it to have our
understandings enlightened by pious reading, unless our wills are at
the same time inclined, and inflamed by mutual exhortation, to put it
in practice? Add also, that this is the best way both to receive and
impart light, and the only means to preserve and increase that warmth
and heat which each person first brought with him; GOD so ordering this,
as all other spiritual gifts, that “to him that hath, i. e. improves
and communicates what he hath, shall be given; but from him that hath
not, or does not improve the heat he hath, shall be taken away even
that which he seemed to have.” So needful, so essentially necessary,
is exhortation to the good of society.
3. Thirdly, The text points out another duty incumbent on every member
of a religious society, to defend each other from those that do oppose
them. “And if one prevail against him, yet two shall withstand him; and
a threefold cord is not quickly broken.”
Here the wise man takes it for granted, that offences will come, nay,
and that they may prevail too. And this is no more than our blessed
master has long since told us. Not, indeed, that there is any thing
in christianity itself that has the least tendency to give rise to, or
promote such offences: No, on the contrary, it breathes nothing but
unity and love.
But so it is, that ever since the fatal sentence pronounced by GOD,
after our first parents fall, “I will put enmity between thy seed
and her seed;” he that is born after the flesh, the unregenerate
unconverted sinner, has in all ages “persecuted him that is born after
the spirit:” and so it always will be. Accordingly we find an early
proof given of this in the instance of _Cain_ and _Abel_; of _Ishmael_
and _Isaac_; and of _Jacob_ and _Esau_. And, indeed, the whole
Bible contains little else but an history of the great and continued
opposition between the children of this world, and the children of GOD.
The first christians were remarkable examples of this; and though those
troublesome times, blessed be GOD, are now over, yet the apostle has
laid it down as a general rule, and all who are sincere experimentally
prove the truth of it; that “they that will live godly in CHRIST
JESUS, must (to the end of the world, in some degree or other) suffer
persecution.” That therefore this may not make us desert our blessed
master’s cause, every member should unite their forces, in order to
stand against it. And for the better effecting this, each would do
well, from time to time, to communicate his experiences, grievances,
and temptations, and beg his companions (first asking GOD’s assistance,
without which all is nothing) to administer reproof, exhortation, or
comfort, as his case requires: so that “if one cannot prevail against
it, yet two shall withstand it; and a threefold (much less a many-fold)
cord will not be quickly broken.”
IV. But it is time for me to proceed to the fourth general thing
proposed, to draw an inference or two from what has been said.
1. And first, if “two are better than one,” and the advantages of
religious society are so many and so great; then it is the duty of
every true christian to set on foot, establish and promote, as much as
in him lyes, societies of this nature. And I believe we may venture to
affirm, that if ever a spirit of true christianity is revived in the
world, it must be brought about by some such means as this. Motives,
surely, cannot be wanting, to stir us up to this commendable and
necessary undertaking: for, granting all hitherto advanced to be of
no force, yet methinks the single consideration, that great part of
our happiness in heaven will consist in the _Communion of Saints_;
or that the interest as well as piety of those who differ from us, is
strengthened and supported by nothing more than their frequent meetings;
either of these considerations, I say, one would think, should induce
us to do our utmost to copy after their good example, and settle a
lasting and pious communion of the saints on earth. Add to this, that
we find the kingdom of darkness established daily by such like means;
and shall not the kingdom of CHRIST be set in opposition against it?
Shall the children of _Belial_ assemble and strengthen each other in
wickedness; and shall not the children of GOD unite, and strengthen
themselves in piety? Shall societies on societies be countenanced for
midnight revellings, and the promoting of vice, and scarcely one be
found intended for the propagation of virtue? Be astonished, O heavens
at this!
2. But this leads me to a second inference; namely, to warn persons
of the great danger those are in, who either by their subscriptions,
presence, or approbation, promote societies of a quite opposite nature
to religion.
And here I would not be understood, to mean only those public meetings
which are designed manifestly for nothing else but revellings and
banquetings, for chambering and wantonness, and at which a modest
heathen would blush to be present; but also those seemingly innocent
entertainments and meetings, which the politer part of the world are
so very fond of, and spend so much time in: but which, notwithstanding,
keep as many persons from a sense of true religion, as doth
intemperance, debauchery, or any other crime whatever. Indeed, whilst
we are in this world, we must have proper relaxations, to fit us
both for the business of our profession, and religion. But then, for
persons who call themselves christians, that have solemnly vowed at
their baptism, to renounce the vanities of this sinful world; that are
commanded in scripture “to abstain from all appearance of evil, and
to have their conversation in heaven:” for such persons as these to
support meetings, which (to say no worse of them) are vain and trifling,
and have a natural tendency to draw off our minds from GOD, is absurd,
ridiculous, and sinful. Surely two are not better than one in this
case: No; it is to be wished there was not one to be found concerned in
it. The sooner we forsake the assembling ourselves together in such a
manner, the better; and no matter how quickly the cord that holds such
societies (was it a thousand-fold) is broken.
But you, brethren, have not so learned CHRIST: but, on the contrary,
like true disciples of your Lord and Master, have by the blessing
of GOD (as this evening’s solemnity abundantly testifies) happily
formed yourselves into such societies, which, if duly attended on,
and improved, cannot but strengthen you in your christian warfare, and
“make you fruitful in every good word and work.”
What remains for me, but, as was proposed, in the last place, to close
what has been said, in a word or two, by way of exhortation, and to
beseech you, in the name of our LORD JESUS CHRIST, to go on in the
way you have begun; and by a constant conscientious attendance on your
respective societies, to discountenance vice, encourage virtue, and
build each other up in the knowledge and fear of GOD.
Only permit me to “stir up your pure minds, by way of remembrance,” and
to exhort you, “if there be any consolation in CHRIST, any fellowship
of the spirit,” again and again to consider, that as all christians in
general, so all members of religious societies in particular, are in
an especial manner, as houses built upon an hill; and that therefore
it highly concerns you to walk circumspectly towards those that are
without, and to take heed to yourselves, that your conversation, in
common life, be as becometh such an open and peculiar profession of
the gospel of CHRIST: knowing that the eyes of all men are upon you,
narrowly to inspect every circumstance of your behaviour: and that
every notorious wilful miscarriage of any single member will, in some
measure, redound to the scandal and dishonour of your whole fraternity.
Labour, therefore, my beloved brethren, to let your practice correspond
to your profession: and think not that it will be sufficient for you to
plead at the last day, LORD have we not assembled ourselves together in
thy name, and enlivened each other, by singing psalms, and hymns, and
spiritual songs? For verily, I say unto you, notwithstanding this, our
blessed LORD will bid you depart from him; nay, you shall receive a
greater damnation, if, in the midst of these great pretensions, you are
found to be workers of iniquity.
But GOD forbid that any such evil should befal you; that there should
be ever a _Judas_, a traitor, amongst such distinguished followers of
our common master. No, on the contrary, the excellency of your rules,
the regularity of your meetings, and more especially your pious zeal
in assembling in such a public and solemn manner so frequently in the
year, persuade me to think, that you are willing, not barely to seem,
but to be in reality, christians; and hope to be found at the last day,
what you would be esteemed now, holy, sincere disciples of a crucified
Redeemer.
Oh, may you always continue thus minded! and make it your daily,
constant endeavour, both by precept and example, to turn all your
converse with, more especially those of your own societies, into the
same most blessed spirit and temper. Thus will you adorn the gospel
of our LORD JESUS CHRIST in all things: Thus will you anticipate the
happiness of a future state; and by attending on, and improving the
communion of saints on earth, be made meet to join the communion and
fellowship of the spirits of just men made perfect, of the holy angels,
nay, of the ever-blessed and eternal GOD in heaven.
Which GOD of his infinite mercy grant through JESUS CHRIST our
LORD; to whom with the Father and the Holy Ghost, three
persons and one GOD, be ascribed, as is most due, all honour
and praise, might, majesty and dominion, now and for ever.
_Amen._