SERMON VII

SERMON VII.

Thankfulness for Mercies received, a necessary Duty.

A Farewel Sermon, preached on board the Whitaker, at Anchor near Savannah, in Georgia, Sunday, May 17, 1738.

Psalm, cvii. 30, 31.

Then are they glad, because they are at rest, and so he bringeth them unto the haven where they would be.

O that men would therefore praise the Lord for his goodness, and declare the wonders that he doeth for the children of men!

NUMBERLESS marks does man bear in his soul, that he is fallen and estranged from God; but nothing gives a greater proof thereof, than that backwardness, which every one finds within himself, to the duty of praise and thanksgiving.

When God placed the first man in paradise, his soul no doubt was so filled with a sense of the riches of the divine love, that he was continually employing that breath of life, which the Almighty had not long before breathed into him, in blessing and magnifying that all-bountiful, all-gracious God, in whom he lived, moved, and had his being.

And the brightest idea we can form of the angelical hierarchy above, and the spirits of just men made perfect, is, that they are continually standing round the throne of God, and cease not day and night, saying, “Worthy art thou, O Lamb that wast slain, to receive power and riches, and wisdom, and strength, and honour, and glory, and blessing.” Revelation v. 12.

That then, which was man’s perfection when time first began, and will be his employment when death is swallowed up in victory, and time shall be no more, without controversy, is part of our perfection, and ought to be our frequent exercise on earth: and I doubt not but those blessed spirits, who are sent forth to minister to them who shall be heirs of salvation, often stand astonished when they encamp around us, to find our hearts so rarely enlarged, and our mouths so seldom opened, to shew forth the loving-kindness of the Lord, or to speak of all his praise.

Matter for praise and adoration, can never be wanting to creatures redeemed by the blood of the Son of God; and who have such continual scenes of his infinite goodness presented to their view, that were their souls duly affected with a sense of his universal love, they could not but be continually calling on heaven and earth, men and angels, to join with them in praising and blessing that “high and lofty one, who inhabiteth eternity, who maketh his sun to shine on the evil and on the good,” and daily pours down his blessings on the whole race of mankind.

But few are arrived to such a degree of charity or love, as to rejoice with those that do rejoice, and to be as thankful for others mercies, as their own. This part of christian perfection, though begun on earth, will be consummated only in heaven; where our hearts will glow with such fervent love towards God and one another, that every fresh degree of glory communicated to our neighbour, will also communicate to us a fresh topic of thankfulness and joy.

That which has the greatest tendency to excite the generality of fallen men to praise and thanksgiving, is a sense of God’s private mercies, and particular benefits bestowed upon ourselves. For as these come nearer our own hearts, so they must be more affecting; and as they are peculiar proofs, whereby we may know, that God does in a more especial manner favour us above others, so they cannot but sensibly touch us; and if our hearts are not quite frozen, like coals of a refiner’s fire, they must melt us down into thankfulness and love. It was a consideration of the distinguishing favours God had shewn to his chosen people Israel, and the frequent and remarkable deliverances wrought by him in behalf of “those who go down to the sea in ships, and occupy their business in great waters,” that made the holy Psalmist break out so frequently as he does in this psalm, into this moving, pathetical exclamation, “O that men would therefore praise the Lord for his goodness, and declare the wonders that he doeth for the children of men!”

His expressing himself in so fervent a manner, implies both the importance and neglect of the duty. As when Moses on another occasion cried out, “O that they were wise, that they understood this, that they would practically consider their latter end!” December xxxii. 29.

I say, importance and neglect of the duty; for out of those many thousands that receive blessings from the Lord, how few give thanks in remembrance of his holiness? The account given us of the ungrateful lepers, is but too lively a representation of the ingratitude of mankind in general; who like them, when under any humbling providence, can cry, “Jesus, Master, have mercy on us!” Luke xvii. 13. but when healed of their sickness, or delivered from their distress, scarce one in ten can be found “returning to give thanks to God.”

And yet as common as this sin of ingratitude is, there is nothing we ought more earnestly to pray against. For what is more absolutely condemned in holy scripture than ingratitude? Or what more peremptorily required than the contrary temper? Thus says the Apostle, “Rejoice evermore; in every thing give thanks,” 1 Thessalonians v. 16, 18. “Be careful for nothing; but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God,” Philippians iv. 6.

On the contrary, the Apostle mentions it as one of the highest crimes of the Gentiles, that they were not thankful. “Neither were they thankful,” Romans i. 21. as also in another place, he numbers the “unthankful,” 2 Timothy iii. 2. amongst those unholy, prophane persons, who are to have their portion in the lake of fire and brimstone.

As for our sins, God puts them behind his back; but his mercies he will have acknowledged, “There is virtue gone out of me,” says Jesus Christ, Luke viii. 46. and the woman who was cured of her bloody issue, must confess it. And we generally find, when God sent any remarkable punishment upon a particular person, he reminded him of the favours he had received, as so many aggravations of his ingratitude. Thus when God was about to visit Eli’s house, he thus expostulates with him by his prophet: “Did I plainly appear unto the house of thy fathers, when they were in Egypt, in Pharaoh’s house? And did I chuse him out of all the tribes of Israel, to be my priest, to offer upon mine altar, to burn incense, and to wear an ephod before me? Wherefore kick ye at my sacrifice, and at mine offering, which I have commanded in my habitation, and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people? Wherefore the Lord God of Israel saith, I said indeed, that thy house, and the house of thy father, should walk before me for ever; but now the Lord saith, Be it far from me, for them that honour me will I honour, and they that despise me shall be lightly esteemed.” 1 Samuel ii. 27, 28, 29, 30.

It was this and such like instances of God’s severity against the unthankful, that inclined me to chuse the words of the text, as the most proper subject I could discourse on at this time.

Four months, my good friends, we have now been upon the sea in this ship, and “have occupied our business in the great waters.” At God Almighty’s word, we have seen “the stormy wind arise, which hath lifted up the waves thereof. We have been carried up to the heaven, and down again to the deep, and some of our souls melted away because of the trouble; but I trust we cryed earnestly unto the Lord, and he delivered us out of our distress. For he made the storm to cease; so that the waves thereof were still. And now we are glad, because we are at rest, for God hath brought us to the haven where we would be. O that you would therefore praise the Lord for his goodness, and declare the wonders that he hath done for us, the unworthiest of the sons of men.”

Thus Moses, thus Joshua behaved. For when they were about to take their leaves of the children of Israel, they recounted to them what great things God had done for them, as the best arguments and motives they could urge to engage them to obedience. And how can I copy after better examples? What fitter, what more noble motives, to holiness and purity of living, can I lay before you, than they did?

Indeed, I cannot say, that we have seen the “pillar of a cloud by day, or a pillar of fire by night,” going visibly before us to guide our course; but this I can say, that the same God who was in that pillar of a cloud, and pillar of fire, which departed not from the Israelites, and who has made the sun to rule the day, and the moon to rule the night, has, by his good providence, directed us in our right way, or else the pilot had steered us in vain.

Neither can I say, That we have seen the “sun stand still,” as the children of Israel did in the days of Joshua. But surely God, during part of our voyage, has caused it to withhold some of that heat, which it usually sends forth in these warmer climates, or else it had not failed, but some of you must have perished in the sickness that has been, and does yet continue among us.

We have not seen the waters stand purposely on an heap, that we might pass through, neither have we been pursued by Pharaoh and his host, and delivered out of their hands; but we have been led through the sea as through a wilderness, and were once remarkably preserved from being run down by another ship; which had God permitted, the waters, in all probability, would immediately have overwhelmed us, and like Pharaoh and his host, we should have sunk, as stones, into the sea.

We may, indeed, atheist like, ascribe all these things to natural causes, and say, “Our own skill and foresight has brought us hither in safety.” But as certainly as Jesus Christ, the angel of the covenant, in the days of his flesh, walked upon the water, and said to his sinking disciples, “Be not afraid, it is I,” so surely has the same everlasting I AM, “who decketh himself with light as with a garment, who spreadeth out the heavens like a curtain, who claspeth the winds in his fist, who holdeth the waters in the hollow of his hands,” and guided the wise men by a star in the east; so surely, I say, has he spoken, and at his command the winds have blown us where we are now arrived. For his providence ruleth all things; “Wind and storms obey his word:” he saith to it at one time, Go, and it goeth; at another, Come, and it cometh; and at a third time, Blow this way, and it bloweth.

It is he, my brethren, and not we ourselves, that has of late sent us such prosperous gales, and made us to ride, as it were, on the wings of the wind, into the haven where we would be.

“O that you would therefore praise the Lord for his goodness,” and by your lives declare, that you are truly thankful for the wonders he had shewn to us, who are less than the least of the sons of men.

I say, declare it by your lives. For to give him thanks, barely with your lips, while your hearts are far from him, is but a mock sacrifice, nay, an abomination unto the Lord.

This was the end, the royal Psalmist says, God had in view, when he shewed such wonders, from time to time, to the people of Israel, “That they might keep his statutes, and observe his laws,” Psalm cv. 44. and this, my good friends, is the end God would have accomplished in us, and the only return he desires us to make him, for all the benefits he hath conferred upon us.

O then, let me beseech you, give to God your hearts, your whole hearts; and suffer yourselves to be drawn by the cords of infinite love, to honour and obey him.

Assure yourselves you can never serve a better master; for his service is perfect freedom; his yoke, when worn a little while, is exceeding easy, his burden light; and in keeping his commandments there is great reward; love, peace, joy in the Holy Ghost here, and a crown of glory that fadeth not away, hereafter.

You may, indeed, let other lords have dominion over you, and Satan may promise to give you all the kingdoms of the world, and the glory of them, if you will fall down and worship him; but he is a liar, and was so from the beginning; he has not so much to give you, as you may tread on with the sole of your foot; or could he give you the whole world, yet, that could not make you happy without God. It is God alone, my brethren, whose we are, in whose name I now speak, and who has of late shewed us such mercies in the deep, that can give solid lasting happiness to your souls; and he for this reason only desires your hearts, because without him you must be miserable.