ticular kind, and infinitely superior to those who crawl among the vulgar. It is here where each learns to play the tyrant in his turn, and where the courtier indemnifies himself for the slavish mortifications to which his prince reduces him, by enslaving all his dependants. Here it is that secret intrigues, underhand practises, bloody designs, dark and criminal plots are formed, of which innocence is usually the victim. Here it is that the most pernicious maxims are in the greatest credit, and the most scandalous examples in the highest reputation. Here it is that every disposition of mind changes, if not its nature; at least its appearance, by the false colouring with which all are disguised. Here it is that every one breathes the venom of flattery, and that every one loves to receive it. Here imagination prostrates itself before frivolous deities, and unworthy idols receive such supreme homage as is due to none but the sovereign God. Here it is that the soul is affected with many a seducing image, the troublesome remembrance of which often wholly engrosses the mind, especially when we wish to nourish it with such meditations as are suited to immortal intelligences. Here a confused noise, an infallible consequence of living in the tumult of the world, gets possession of the mind, and renders it extremely difficult to relish that silent retirement, that abstraction of thought, which are absolutely necessary to self-examination, and to the study of our own hearts. Here it is that men are carried away in spite of themselves by a torrent of vicious examples, which, being thought, and called by every body about them illustrious, authorize the most criminal actions, and insensibly destroy that tenderness of conscience and dread of sin which are very powerful motives to keep us in the practice of virtue. These general maxims, admit of some exception in regard to Chimham. He saw, in the person of his king, the virtues of a pastor, and the excellence of a prophet. David's court was an advantageous school for him on many accounts; but yet was it altogether exempt from all the dangers we have mentioned? O Chimham, Chimham, I will not detain thee in the port, when Providence calls thee to set sail! But that sea with the dangers of which thou art going to engage, has many, many rocks, and among them, alas! there have been innumerable shipwrecks. have sometimes filled the highest offices of Some of these holy men have filled the highest posts, and discharged the most important offices of state; but they have done so with that integrity of mind, and with that piety and fervour of heart, which would seem incompatible with worldly grandeur, were we not informed, that to the pure all things are pure, and that God knows how to preserve the piety of his elect amidst the greatest dangers, when 3. A wise man will never enter a court, or zeal for his glory engages them to expose themaccept of an eminent post, without fixed resolu- selves for his sake. Samuel discharged importions to surmount the temptations with which tant offices, he occupied an eminent post; but they are accompanied, and without using proper he could render a faithful account of his admeasures to succeed in his design. Far from ministration, and ventured to face the people us for ever be, my brethren, that disposition of with this noble appeal, "Behold here I am, mind, which, by fixing the eye upon the prince, witness against me before the Lord, and before makes us lose sight of him, "by whom kings his anointed; whose ox have I taken? or whose reign, and princes decree justice!" Prov. viii. 15. ass have I taken? or whom have I defrauded? Far from us be such an avidity to make our whom have I oppressed?" 1 Sam. xii. 3, 4. fortunes as to engage us to forget that we have And what is more than all this, and what we souls to save, and an internal interest to pur- wish to inculcate more than all this, is what he sue! Far from us be that desire of elevating subjoins, "of whose hand have I received any ourselves in this world, which debases the dig-bribe to blind mine eyes therewith? and I will nity of our nature, and inclines us to practices restore it you." To which the people replied, unworthy of men whom the God of heaven "Thou hast not defrauded us, nor oppressed and earth has called into his family! Those holy men who are proposed to us for examples, have been sometimes at court; and they us, neither hast thou taken aught of any man's hand." Nehemiah was elevated to high offices, he was even a favourite of the king; but he availed himself of his elevation to procure the 4. The evils which imbitter the lives of courtiers, and of all who are elevated to eminent posts, and (what may seem a paradox) the hazard of being damned among human grandeurs, ought not to discourage those from occupying the highest offices who are capable of doing great good to society and the church. ceremonies disgust me; splendid files, give I go farther, and I maintain the second part of the proposition. The snares, which are thick set in high life, and which endanger our salvation, ought not to deter us from accepting high offices, when we can do good to society and the church by executing them. There is some difficulty in this subject, we will endea vour to explain it. Our principal concern is to be saved. Our highest engagement is to avoid every thing that would endanger our salvation. Our first exercise should be diffidence, distrust of ourselves. The son of Sirach has taught us, that he "who loveth danger shall perish therein," Eccles. iii. 26. What law, then, can oblige us to pursue a course of life, which all assure us is almost impassable to men who would walk in the way of salvation? Is it not presumption, is it not tempting God to expose one's self in this manner? The first part of this proposition is indisputable. The difficulties which belong to the lives of courtiers, and of all persons elevated to eminent posts, ought not to discourage those who are able to benefit society and the church. It is clear, I think, to all who know the first principles of Christianity, that the design of God in placing us in the world, was not to enable us to follow that kind of life which is the most conformable to our inclinations, though such a kind of life should have nothing in it contrary to the laws of God. God intended to exercise us in a painful state of probation. I allow, virtue has charms of its own, and often brings its reward along with it in this world; but also it often requires us to mortify our dearest passions, and our strongest inclinations. How often, by the heavy afflictions in which piety involves us, is that celebrated expression of an apostle verified, "If in this life only we have hope in Christ, we are of all men most mise- I reply, it is presumption, it is a tempting of rable," 1 Cor. xv. 19. A good man will con- God, to expose one's self to danger, when no sult, when he is choosing a course of life (and good will come of it. For example, you know you will have spent this hour well, my breth- by experience, that if gaming were innocent in ren, if you retain only this maxim, and re- itself, it is, however, dangerous to you; that duce it to practice,) a good man, when he is always, when you allow yourself to game, you choosing a course of life, will consult not what receive some injury, you either play with an will render his family most illustrious, not avidity of gain too great, or you lose all pawhat will be most likely to transmit his name tience with the loss of your money, or, some to posterity, not what will most advance his way or other, your mind is always disconcertfortune, and will best gratify his own inclina-ed. Leave off gaming, then. What good do tions, but what will be most useful to soci-you do to society at large, or to the church in ety and religion. Do not say the pleasures particular, by gaming? Were it probable, that of a court are insipid, the life of a courtier is intolerable, perpetual consultations are burdensome, a multitude of business is tiresome; 4 in future you should always escape unhurt, even a probability of suffering is enough to deter you, and you cannot expose yourself with ut a presumptuous tempting of God. Again, You know, by sad experience, that the compahy you keep, is fatal to you; that always, when You are in it, you violate the laws of piety, harity, and modesty. Quit this company, hen. What good is done to the state and the Church by your frequenting this company? Were it probable that in future you should reeive no damage, the bare probability that you night, ought to induce you to avoid it. In ike manner, you are convinced, that your oponent, who is, as well as yourself, a candidate For a certain office, will execute it as well as You would. The office is dangerous, and you Fear you have not virtue enough to execute it Evith safety to your salvation. Renounce your retensions, then. Choose a way of life less Hangerous. Let us go a step farther. It is rash, it is empting God to expose ourselves to difficulies which cannot possibly be surmounted. A retence of doing good to the state and the hurch will not alter the case. A court is pesEiferous. A king, who ought to maintain orider, lives only to subvert it; he consults no law ut his passions, and his will is his only reason. You may, perhaps, moderate his passions, if aot wholly regulate them; you may, perhaps, if not wholly terminate the misfortunes of his eign, yet diminish them. But how must you procure this advantage? You must rise into an opportunity to do good, by becoming yourself an instrument of his extortions, by passing encomiums on his guilty pleasures, by disgracing yourself to become the panegyrist of his tyranay. In such a case, it would be better to quit the court, to give up the favour of such a prince, to obey the divine laws, and to leave the government of the world to God. It must be granted that, when crimes are necessary to public good, it is not you who are appointed to commit them, this is not your calling. "O my soul, come not thou into their secret, unto their assembly mine honour be not thou united," en. xlix. 6. and not take sufficient pains to procure the salvation of them. Snares and temptations eve ry where! Who is sufficient for these things? But what! must a man then bury his talents lest he should abuse them? No. This is not to choose the way by which it is the pleasure of God to save us. It does not belong to us to choose what kind of virtue he shall think fit to exercise. The duty of a Christian is, not to omit the acquisition of knowledge, but to endeavour not to be puffed up with it. It is not to avoid conspicuous places, but to guard against being infatuated with them. It is not to flee from the notice of the great, but to watch against servility and meanly cringing in their presence. In like manner, you are sure you may be very useful to religion and society by filling a high office. You are aware of the intrigues of a court. You are certain that, if the small number of virtuous men, who fill high offices, were to retire from public business, the state would be abandoned to injustice and oppression, and become the prey of tyrants. You are one of these virtuous characters. You ought then to fill this post, and the difficulties you meet with cannot dispense with your obligation. I repeat it again, it does not belong to us to choose the way in which it shall be the pleasure of God to save us. It is not our business to single out a particular virtue, and insist on such a course of life as shall exercise it: whether it be a noisy or a silent path, whether it be a frequented or a solitary way, whether it be the practice of public or private virtue. But, say you, I cannot help, while I execute this office, my impatience; I am obliged to give audience to a man who torments me with tedious and confused harangues in a course of business; I wish to eradicate this evil, and to get rid of this trial of my patience, by quitting my place. No, do not get rid of this man; do not quit your place: but take pains with yourself to correct your impatience; try to cool your blood, and regulate your spirits. It is by the But, when temptations are surmountable, way of patience that God will save you. But when God offers to assist us to surmount them, I shall not have courage to plead all alone for when nothing but our own idleness can prevent rectitude; I shall have the weakness to sacriour conquering, and when we are able, by ex- fice it, if it should happen at any time not to posing ourselves to danger, to serve society and be supported by others. I will eradicate this the church; I affirm, that we are then called evil, and avoid the temptation by quitting my to expose ourselves, and to meet, resist, and employment. No. Do not quit an employsurmount all difficulties. I affirm, in such a ment in which your influence may be servicecase, it is our duty not to avoid, but to ap- able to the interests of virtue; but take pains proach difficulties, and to take pains to sur- with your own heart, and subdue it to the sermount them. A minister of the gospel has vice of rectitude, that you may be able to plead more difficulty in his way of salvation than a for virtue without a second. But I shall cerprivate person. A private Christian, in gene- tainly sink under temptation, unless God afford ral, is responsible only for his own soul; but a me extraordinary support. Well, ask for exminister of the gospel is accountable for the traordinary support then; you have a right souls of all whom God has committed to his to expect it, because the place you fill renders care. Every part of his office is a source of it necessary for the glory of God. Let us findifficulties and trials. If he have great abili-ish this article, and let us form a clear notion ties, I fear he will become vain; if he have not, I fear he will envy his superiors. If he be set in some conspicuous place, I fear his feeble eyes will be dazzled with his situation; if he live in obscurity, I fear he will sink into indifference. If he be appointed to speak to the great, I fear he will become pliant and mean; if he be confined to people of ordinary rank, I fear he will become indifferent to their souls, VOL. I.-51 of what we mean by a calling. That place, in which it is probable, all things considered, we can do most good, is the place to which Providence calls us. To fill that is our calling. This establishes our fourth maxim, that the evils which imbitter the lives of courtiers, and of all who are elevated to eminent posts, the danger of perishing by the ills which accompany human grandeurs, ought not to deter from occupying them such persons as have it in their power to render signal services to the state and the church. Thus we have made a few reflections serving to determine how far the honours and affairs of a court suit a young man. Let us proceed to show that they are improper for an old man. This is the principal design of the text. "The king said unto Barzillai, come thou over with me, and I will feed thee with me in Jerusalem. And Barzillai said unto the king, how long have I to live, that I should go up with the king unto Jerusalem? I am this day fourscore years old; and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king. Thy servant will go a little way over Jordan with the king; and why should the king recompense me with such a reward? Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother." This is the subject of our second part. Were it proper for me, my brethren, to make a digression from the principal object of our present attention, I could not deny myself the pleasure of making an observation of another kind. Before I spoke of Barzillai, who modestly refused human grandeur, I should speak of the gratitude of David, who, to his praise be it spoken, made him the offer. This latter example deserves consideration, my brethren, were it only for its singularity. Gratitude is very rare among princes, it is not a virtue at court. Devote yourselves, poor courtiers! I say, devote yourselves sincerely and heartily to earthly princes, devote to them your rest, your fortune, your lives; be lavish of your blood in their service; for their security and glory expose yourselves in the most desperate undertakings, attempt the most bloody sieges and battles; what will you find princes after all your services? Ingrates. Do not expect to meet with a David eager to give you substantial proofs of his gratitude, to say to you, "Come over with me, and I will feed you with me in Jerusalem;" to perpetuate his goodness, to transmit it to your posterity and to say to his successor, "Show kindness unto the sons of Barzillai, and let them be of those that eat at thy table." How often do partiality and intrigue prevail, in the distribution of royal favours, over reason and equity? How often are the children of those, who, with a generous courage sacrificed their lives for the public good, obliged to beg their bread. How often have they urged in vain the meritorious services of their parents; how often have they without success produced blood yet warm shed for the public safety? How often have they in vain demanded that subsistence from charity, which they had a right to expect from equity? David, distinguished among all believers, distinguishes himself also among all kings. "Come over Jordan with me," said he to Barzillai, "and I will feed you with me in Jerusalem." A king thus offering grandeurs from a principle of gratitude is an uncommon sight. It is, perhaps, a sight more unusual than that of a man refusing them from a principle of wise moderation. "How long have I to live," replies good Barzillai, "that I should go up with the king unto Jerusalem? I am this day fourscore years old; and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden to my lord the king? Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother." His refusal proceeds from three causes; the insensibility of old age, the misfortune of old age, and the nearness of old age to death. "I am fourscore years of age; can I discern between good and evil? can thy servant taste what I eat or what I drink? can hear any more the voice of singing men and singing women?" This is the insensibility of old age, and the first cause of his refusal. "Why should thy servant be a burden to my lord the king?" This is the misfortune of old age, and the second cause of his refusal. "How long have I to live? I pray thee let thy servant return, and let me die in mine own city, and be buried by my father and my mother." This is the nearness of old age to death, and this is the third cause of his refusal. These are three sources of many reflections. 1. The insensibility of old age is the first cause of the refusal of Barzillai. "I am this day fourscore years of age; can I discern between good and evil? can I hear any more the voice of singing men and singing women?" This insensibility may proceed either from a principle of wisdom, or from constitution. It may proceed, first, from wisdom. A man, who has experienced the vanity of human grandeur; a man who has often asked himself, of what use is this kind of life? what good comes of this pomp and pleasure? a man, who by frequently reflecting on all he sees and hears, has formed a just notion of man, and of his real wants; a man, whose reiterated meditations have purified his taste, and formed in him a habit of employing himself about things of importance; such a man does not entertain a very high idea of the privilege of living with the great, of eating at their tables, and of partici pating their pleasures. Only such pleasures as have God immediately for their object, and eternity for their end, can always satisfy. Such pleasures are approved by reason, ripened by age, and such pleasures are satisfactory at all times, and in all stages of life. All other pleasures are fatiguing, and in the end extremely disgustful. Can I hear any more the voice of singing men and singing women? should the king recompense me with such a reward?" Why But there is also a constitutional insensibility. The senses, which transmit pleasures to us, become blunt, and pleasures are blunted with them. Indeed, we sometimes see old people, to the shame of human nature, pretending to rise above the ruins of a decaying body, and trying to support the inconveniences of old age by the pleasures of youth. We sometimes see men, whose relaxed and trembling hands are too feeble to hold a box of dice or a hand of cards, supported by others, and gaming with a which we are obliged to say, we have no pleasure," Eccles. xii. 1, &c. Then, according to the description of the same author, "the sun, the moon, the stars, are darkened, and the clouds return not after the rain. The keepers of his house," that is, the hands, "tremble; his strong men," that is, his legs and feet "bow themselves; his grinders," that is, his teeth, 66 are few; those that look out of the windows," that is, the eyes, are darkened; the doors," that is, the ears, "shall be shut in the streets; the daughters of music," that is, the organs of speech, "shall be brought low; the almond tree shall flourish," that is, the head shall become white with age; "the silver cord," that is, the spinal marrow, "shall be broken; the grasshopper," that is, the stomach, "shall be a burden; the golden bowl," the brain, "shall be broken; the pitcher," that is, the lungs, "broken at the fountain; and the wheel," the heart, "shall be broken at the cistern." A sad, but natural description, my brethren, of the infirmities of old age. A condition very unfit for the world and pleasure, for business and a court. "How long have I to live, that I should go up with the king unto Jerusalem? I am this day fourscore years old, and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women?" part of themselves, as they cannot do so with the whole. We have seen some, who, not being able to go themselves to a play, have caused themselves to be carried thither, exposing their extravagance on a theatre, intended for the exhibition of other scenes, and so acting real tragedy along with a fictitious one. We have seen some, who having bodies decaying with diseases contracted by youthful passions," cease to perform their functions, because they or, to use an emphatical expression of an postle, having "received within themselves hat recompense of their error which was meet," covered with wounds brought upon themselves y their debaucheries; we have seen them rying to divert the pain of reflecting on the ause of their decline by the absurd method of gazing still on the very objects which were first atal to their innocence, and by glutting their maginations, now their senses can relish no more. We have seen men dedicate the last noments of life to the god of pleasure, just as hey sacrificed their youth and manhood to the Jame deity. We have seen old men, who, too lim-sighted themselves to see the glitter of liamonds and jewels, have taken a pleasure in xposing the brilliancy of them to the eyes of others; who, not having a body to adorn, have ornamented a skeleton, and who, lest they should be taken for dead corpses, have decked themselves with trinkets fit only for people in the vigour of life. However, these shameful phenomena do not destroy our reflection. It is always true, that pleasure loses its point at certain age. If the old men, of whom we have been speaking, yet love pleasure, it is not taste that tempts them. Like the inhabitants of the most abominable city that ever disgraced the world, they weary themselves, though they were some time ago struck blind to find the door, the door of Lot, towards which their brutal passions had given a direction to their bodies, before they lost their sight. They act thus, because, though musical entertainments no more delight their ears, yet they keep them from hearing the cries of conscience, which would rend them asunder. They act thus, because, though they have only a confused sight of the charms of worldly objects, yet these objects serve, like a wall, to keep out of sight a future world, a glimmering of which would confound and distract them. However, the irregularity of the heart of an old man does not alter the infirmities of his body. It is always true, that at a certain time of life, we acquire a constitutional, organical insensibility. Isaac, that good old man, arrives at a very advanced age, but his eyes are become dim, he cannot distinguish one of his children from another, he mistakes the hands of Jacob for those of Esau, "the voice is the voice of Jacob, but the hands are the hands of Esau." He cannot distinguish venison from goats' flesh. He confers that benediction on the youngest which he intended for the eldest. If nature grants to a few of mankind the privilege of a Whatever idea Barzillai formed of the equity very long life, the privilege is sold, and a part and benevolence of David, he did justice to of the pleasure of living must be given for the himself. He well knew that a man of eighty purchase; objects of pleasure must retire, and would be a burden to this good king. Why senses to be pleased with these objects not un- should thy servant be a burden to my lord the frequently retire first. Before this earthly king?" A man at this time of life too strikhouse falls by its own frailty, to use an expres-ingly exhibits human infirmities to give pleasion of the Wise Man, "the years arrive in sure in circles of company, where such morti 2. The infirmities of old age are a second reason of the refusal of Barzillai. “Why should thy servant be a burden to my lord the king?" Certainly an old man ought to be treated with the greatest respect and veneration. The Scripture gives us a precept, which humanity, to say nothing of religion, should induce us to obey: "Thou shalt rise up before the hoary head, and honour the face of the old man," Lev. xix. 32. What can claim our patient attention so much as a man stooping under the weight of age and infirmities? What duty can be more indispensable than that of rendering to the infirmities of old age such assistance as these old people once rendered to the helplessness of our infancy? Particularly, what can be more venerable than an old man, who has spent his youth in procuring those benefits to society which his old age now hardly suffers him to enjoy? What more just than to respect a soldier grown gray in his arms, whose venerable silver head has been preserved by miracle? Who more worthy of esteem than an ancient magistrate, whose life has been devoted to the felicity of the state? What more respectable than an old minister of the gospel, whose spirits have been exhausted in studying and preaching the truth? To people of this character the words of the Wise Man belong, "the hoary head is a crown of glory, being found in the way of righteousness," Prov. xvi. 31. |