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S E R M ON S
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FoUowino; SUB J E C T S,
VI z.
The Original State and Fall of Man.
The Temptation by the Ser- pent, and the Curie on him explained.
The Entrance and Prevalence of Sin and Death over Man- kind.
The Coming of Chrill to fuve Sinners credible, and wor- thy of Acceptation.
Salvation by Lhrift alone.
Communion with God and Chriil.
The Excellence of the Chri- ftian Principles.
On the Inftitution of the Lord*s Supper, and its Author.
The Nature of it.
Tranfubftantiation not a Doc- trine of Chrift.
The Death of Chrift a Sacri- iice for Sin.
The Lord's Supper a federal Tranfadion, and of perpe- tual Obligation.
The Wildom of early Piety,
BY THE LATE REVEREND
SAMUEL C H A xN D L E R,
D.D. and F.R. and A. S. S. Publiihedfrom the Author's IVIANUSCRIPT.
VOL. IV.
LONDON:
Printed by Samuel Chandler, for the Author's Widow ;
And fold by J. Buckland, in Pater-noller-Row ;
E. and C Dilly, in the Poultry;
and T. Cadell, in the Strand.
M.DCC.LXVIir,
i ni )
N/T^.^E^ N .T| S
M. i.fl/#Tp H E orignal State and Fall of b-.=-^<^^" X Ma"- Gen. ii. 17. In the day iimeateft thereof^ thou /halt Jurely die.
p. I — 21.
Serm. III. IV. The Temptation by the Serpent and the Curfc pronounced upon him. Gen. iii. 14, 15. And the Lord God faid unto the Serpent, becaufe thou haft done this, thou art cuffed aiove all cattle, i^c p. 43 — ^^•
Serm. V. Confequences of the Enmity between the Seed of the Woman and of the Serpent; Gen. iii. 15. And I will put enmity between thee and the woman, and between thy feed and her feed. It fhall bruife thy head, and thoupalt bruife his heel p. 92.
Serm. VI. VII. The Entrance and Prevalence of Sin and Death over Mankind. Rom. v. 1 2. IVherefore as by one man fin entered into the world, and death by fin •, and fo death paffedupon all men,for that allhave finned, p. 109—139. Serm. VIII. IX. The coming of Chrift to favc Sinners highly credible, and worthy of Ac- ceptation. I Tim. i. 15. Ihisis a faithful faying, and worthy of all acceptation -, that Jefus Chrift came into the world to faveftnners.
p. 163—189
Serm. X. Salvation by Chrift alone. Acls iv. 12.
Neither is there falvation in any ether, p. 2^6.
iv CONTENTS.
Serm. XI. XII. Communion with God and Chrift explain'/d. i John i. 3. "1 hat which we have feen and heard^ de flare we unto yuu, that ye alfo may have fellow jbrp with us •, and truly our fellowpip is with the father^ and with his So7i Jefus Chrift. p. 243 — 26/.
Serm. XIII. The Excellence of the chriilian Principles. John xv. 5. For without me ye can do 710 thing. p. 282.
Serm. XIV. Of the Inditiition of the Lord's Sup- per and the Author of it. i Cor. xi. 23. For 1 have received of the Lord^ that which alfo I have delivered unto you^ that the Lord Jefus^ &c, " p. 305.
Serm. XV. The Nature of the Lord's Supper explained. i Cor. xi. 23, 24. T^he Lord Jefus^ the fame night in which he was betrayed^ took bread \ and when he had given thanks he brake it. p. 7^'^^.
Serm. XVI. Tranfubftantiation nor a Dodrine of Chrili. I Cor. xi. 24. And faid^ take., eat^ this is my body which is broken for you. This do in remembrance of me. P- 354'
Serm. XVII. The Death of Chriil a Sacrifice for Sin. The fame Text, p. ^75-
Serm. XVIII. XIX. The Lord's Supper a fede- ral Tranfi6i:lon, as a Memorial of the New Covenant, i Cor. xi. 2^. After the fame manner alfo he took the cup., when he had fupped., faying : This cup is the New Teftament in my blood., this do ye., as oft as ye drink it., in remem- brance of m: P- 395 — 41^'
Sefm. XX. The Lord's Supper of perpetual Ob- ligation. I Cor. xi. 26. For as often as ye eat this bread and drink this cup., ye do fhiw the Lord's death till he come. p. 438,
Serm. XXI. The Wifdom of early Piety. Prov. viii. 17. I love them that love mc^ and they that feel me early flo all find me, p. 461.
Serm. i. The original State and Fall of Man, 17
without any difficulty in the explication of any other author whatlbever. But taking the words in the fenfe I have given them, the difficulty entirely vaniflies, and the threatening inftantly took place, the very day and mo- ment of the offence. In the day thou eatejl thereof^ in dying thou fialt die, certainly but gradually die, inftantly become liable to death, and be perpetually tending to it, without any poffibiJity of a final reprieve, or knowing when the fentence fliall be executed in its full v/eight and extent. Either way the ex- preffion is, I think, juftifiable, in the latter, literally true, and the event anfwerable exactly to the threatening.
But poffibly it may be thought of more weight, what is objected againft the equity and juftice of the tranfoction, that for fo flight an offence fuch a punilhment fhould be exe- cuted, and that for our firft parents eating, as it hath been faid, an apple or a fig, they fhould be condemned to inevitable death. And this leads me
3. To the third thing, to confider the equity and juftice of this connection, hetv^^een the eating the forbidden fruit, and the pu- nifliment of death that attended it. And I think this may be fairly and fully vindicated, whether we confider this connection as natural, arifmg out of the things themfelves, or as or- dained and eftabliQied immediately by God himfclf. If we confider,
I. The eating the forbidden fruit and the
puniffiment of death, as ariiing out of the
Vol, IV, C nati^ie
it ne original State and Fall of Man, Serm. t.
nature of things, and in the connection of caufe and efFed -, nothing more need to be faid in vindication of it, than for any other natural connection of this kind whatfoever. That God fliould create a variety of produc- tions in the vegetable world, is as reafonable and as much an argument of wifdom, as that he fhould do it in the animal ; and that this variety fhould be, not only in the external fhew and form, but in the properties and qualities of trees, and herbs, and plants, is a fuppofition that is confirmed by fad: and expe- rience, and it would be impertinent and ridi- culous to objed againft it, as inconfiftent with the divine wifdom, juftice, or goodnefs. The different natures and taftes of animals require as great a difference in the nature of their food, and what is fit for fome is wholly improper for others, and what would prove ;to fome poifonous and deadly, is to others wholefcme and nutritive provifion, that there Ihould be fuch a tree therefore as the tree of knowledge of good and evil, can be no more un- fit in the nature of the thing, than that there fliould be any other of the trees that adorned the Paradife of Eden, and as it was placed there for ornament, it can be no more ob- jeded againfl, than the placing there any other objeds to diverfify, and add a beauty and elegance to the place. All that it became the wifdom and goodnefs of the Creator to do, was to give full information to our firft pa- rents, of the nature of that tree's quality, and to caution them againft meddling with it, that
they
Serm. T, ^ he original State and Fall cf Man. 19
they might not deftroy themfelves through ignorance or the want of information. This caution, and a peremptory precept to abftain from it they had ; and if after this they were hardy enough to make the experiment of its virtues, they themfelves only were an- fwerable for the confequences j and it is with as little reafon complained of that death fliould be the confequence of eating this fruit, as it would be, that if any of us fhould eat what we know to be poifonous and deadly, we fhould die in confequence oi our obflinacy and folly. The prohibition therefore to abllain from this fruit was not an arbitrary, unrea- fonable injundion, but an inftance of necef- fary goodnefs, and what became the provi- dence and care of God, and his concern for the welfare and fafety of our iirfi: parents. But referring the further confideration of this to my next difcourfe, I Vv^ould conclude with fuggefting this important thought.
That there is a kind even of knowledj^e it- felf, that may be purchafed much too dear, and the gain of which will render usunfpeakably Joofers in the end- The proi]3eft of in- creafmg her knowledge feems to have been amongft the principal inducements that de- ceived our original mother into the great tranfgreffion. She inw the tree was not only good for food, and plcafant to the eyes, but a tree to be defired to o>ake one wife. And this fixed her in the dangerous refolution of gathering that fruit which feemed to promiie her fo glorious an advantage. But what was C 2 the
20 the original State and Fail of Man, Serin, i;
the kind of knowledge and wifdom (he gain- ed ? The knowledge of fin and guilt, and the dreadful puniihment attending them. Fatal knowledge this, and more to be dreaded even than death itfelf. The being wife to do evil is no kind of recommendation and advantage, and ignorance in the arts, and inexperience in the ruins of fin is our honour and happi- nefs, and 'tis the command of divine revela- tion : Be ye wife as to that which is good, and harmJefsy or Jimple, as to that which is evil, * Live and die as unacquainted with the me- thods of vice as poflibly you can. In thefe knowledge and experience are our reproach, and lead to and bring on death. But if we grow in grace, and in the knowledge of our Lord fefiis Chrifl, our improvements will be honourable, and the advantage everlafling.
Rom. xvi. 19.
SERMON
( 21 )
SERMON IL
The original State and Fall of Man.
Genesis ii. 17. In ibe day thou eateji thereof , thou fialt fwely die.
IN the preceding difcourfe I coniidered the bountiful allowance which God granted to Adam for food in Paradife, and alfo the nature and reafon of the exxeption and pro- hibition that attended it. I now proceed
To coniider the ivijdom and equity of God in barfing our firft parents the ufe of the tree of life, and fixing them under the penahy of death, to which they had expofed themfelves l?y] their difregard to his caution, and tranf- greffion of his command. And here con- iider :
That no creature Vv^hatfoever can have any right to life any longer, nor upon other terms, than the Creator pleafes, and therefore no reafon to complain that his life hath too fhort a period, or that he is not made for immor- tality in the prcfent world. Before Adam
C 3 waSa,
2 2 ^hs original State and Fall of Man. Serm. 2,
was, it was entirely in the hands of theCreatorj, whether ever he fhould be or not ; and when he was, upon what condition his life and hap- pinefs fliould be continued, and what ihould be the continuance of that duration. He might have been for a day, a month, or a year, had the divine wifdom io determined it, anci he might with equal reafon have complained, that he had not his exiftence ages before, aa that he was not made for an exiftence of many ages to come. The circumftances, in which cur firfl parents were formed, were extreamly honourable and happy, and they had it in their power to have continued in them, anci the terms on which they depended were fa reafonable and eafy, and what every cpnfide- ration fo urged them to a compliance v;ith, as that their rejecting them could not be ca- pable of any apology. And yet they broke the condition on which they held the grant of life, and therefore juftly forfeited the bleffing; and there can be no reafon to impeach the juftice of God in the refumption of the grant, and could nothing elfe be urged in vindication of this part of facred hiftory, this anfwer alone would be fufficient. That a creature, who could have no claim ever to be, before he was, can have no ri^ht to continue in be- mg, when once he is, longer than he who. gives him being fliall think fit to determine ; and therefore certainly much lefs right to the perpetuity of life, when he hath broken the original terms on which the continuance of it depended,
But
Serm. 2. ^i>e onginal State and Fall of Man. 23,
But befides this, the nature of Adam's crime, when confidered in its proper view, will appear to be very extraordinary, and his guilt attended with very peculiar and heinous aggravations, and on fome accounts was un- queftionably much greater than ever vv^as, or could be committed by any of his poflerity„ It is with an ill grace, that perfons fpeak oi this tranfgreflion as a flight and trivial one, and not worthy to be refented in that manner which the facred writings afcribeto God. But they are miftaken, and fpeak thus without duly confidering the nature and circumllances of the thing. There was the heighth of folly in it, and it was the effedt of the moft cri- minal inconiideration. They were cautioned againft touching the fruit, and were told evea by the Author of their being, that it would prove mortal to them ; and yet they ventured their all, they put their immortality to ha- zard, to gratify their curiofity, and pleafe their appetite. Should any of their pofterity adl in like manner, and after the moft peremp-. tory caution, that fuch an apple, fuch a fig, had poifonous qualities, (hould venture to. fwallow it, merely becaufe of its good look^ and tempting appearance, would not every one condemn him for his folly, or would any man in his fenfes, expert that God (hould givQ him an antidote, or interpofe to prevent thofe fatal confequences he needleflly and ralhly brought on himfelf t
What were the motives to this prefumptu-
ous conduct 1 In themfelves mean and irra.-
C 4 tioaal
34 "The original Slate and Fall of Man. Scrm. 2V t'lonal, and fuch as ought not to have had the leaft poffible influence over them. She faw that fruit was agreeable to look at, that it appeared good for food, and defirable, as it would add to her experience, and increafe her wifdom. But are the eye and the tafte to be the rules of adion to a reafonable being, and to lead him contrary to the didates of pru- dence, the dircdion of confciencc, the ienfe. of duty, and the voice of his higheft and bed happinefs ? Are thefe to be gratified with a momentary pleafure, with the certain for- feiture of innocence, life, and the whole wel- fare of our beings ? But the defire of know- ledge, is not that an excufe ? An excufe for "what ? What I for venturing on certain death ? And rejecting the admonition and caution of him that gave them being ? And w^hat was the W'ifdom that w^as to be the ccnfequence of this hazardous venture ? Why, the expe- rience of wmat was better never known, the experience of evil, the knowledge of what it was to be miferable, by the lofs of inno- cence, confcio.us guilt and fiiame, dread of God, and a certain condemnation to death ; and by all this an heightened i^wiid of the im- portance and value of that good, and thofe blelTings, Vv^hich v^xre now gone, and as to themielves irrecoverably, and for ever gone.
But were not our firfl parents ^t'mTW into the tranfgreffion, and was not this an exte- nuation of their fault, and fhould it not have been an alleviation of their punifliment ? They do feem to have been in fome meaiure de- ceived,
Serm. 2. ne original State and Fall of Man. 25
ceivedj and Eve in her own apology alledges, die ferpent beguiled me^ and I did eat. Eat of what kind was the deception ? How could it ever poffibly pafs on any one, who had the common ufe of reafon ? How was it managed, but by prefumption and a downright lie in the deceiver ? God faid, in the day yen eat thereof ye pallfiirely die. The ferpent fays, in order to deceive her : Te fmll not furely die. For God doth knoWy that in the day ye eat thereof y your eyes Jl: all be op€7iedy and ye Jhall be as gods^ knowiiig good and evil, 'Tis true, this was ambiguous and fallacious in every part of it ; but ftill it was a dired contradiction to what God had faid, and therefore carried a ftrong reafon for fufpedting the truth of it, in the very face of it. And this leads me farther to obferve,
That this tranfgrefiion was not only folly in its nature, but an high immorality of a moft enormous kind, and a fin immediately againft God, with the worft kind of aggravations at- tending it. It was an inflance of difregard to the mofl friendly caution and admonition that God had given them ; it was believing the ferpent rather than God -, it was a wilful, deliberate violation of the firft law of their creation, it was high ingratitude for the liberal allov/ance that was made them, it was a cri- minal contempt of life and happinefs ; it was giving a preference to the di (States of fenfc and appetite, pride and ambition, curiofity, impatience, and the love of novelty, con- trary to the command of God, the fugge-
ilions
26 ^he original State and Fall of Man. Serm. il
ftlons of reafon, and the evident voice of in- tereft and duty 3 the great caufe of the cor- ruption and ruin of mankind, in all ages and nations of the world. And what ftill heightens the guilt is, that it was real fuicide, or felf deflrucftion, ventured on with their eyes open, and in fpite of the moft friendly warning given them. For God told them, the fruit was deadly, and would certainly prove their deftrudion ; and yet they iV^^al- lowed their bane, and for one momentary gratification, brought upon themfelves certain death. And though it was protraded for fome coniiderable period, that was an argument of God's goodnefs to them, and no extenuation of their folly or fin. They involved them- felves in mifery, they brought upon them- felves certain death, and as for any thing they could do to prevent it, irrecoverable and eternal death ; for what ? 'Tis almoft incre- dible to fay it. To taile of the fruit of one lingle tree, that was forbidden them as de- flrudive, though the free ufe of innumerable others was allowed them. But there is one circumflance that effedually reconciles us to fuch an account, and renders it not fo won- derful and incredible ; and that is, that all their poilerity too generally follow their ex- ample, and are guilty of the fame aftonifliing folly, chargeable with the fame madnefs, and equally profufe and extravagant. Grant it, that the facred Hiflorian puts the lofs of Para- dife, of the favour of God, and the continu- ance of life, to the eating an apple, or a fig,
or
Serm. 2. The original State and Fall of Man. 27 or fome other fruit, whatever was the name of it. Are there none who facrifice health and fortune, their happinefs and life, them- feh'es and their famihes, all their prefent profpeds, and their future hopes ? Are there none in our day, who make this facrifice to the fame minute and contemptible idol ? Is not the fruit of the vine the ruin of multi- tudes ? Do they not deftroy themfelves by the intemperate ufe of it ? For pleafing as it is in its taite, it leads to deflrudion in the excef- five ufe of it ; the deftrudion of mind and body, and all the interefts of time and eter- nity. God now offers to us pardon, peace, and reconciliation with himfelf, reftoration to life, and the poiTeflion of eternal bleffednefs and heavenly glory. But how many refnfe this godlike offer ? And for what do they refute it ? Why, juft for the very fame thing that our firft parents did. The gratifying an appetite, and the pleafing an inclination, that every confideration of importance calls upon them either to extirpate, or bring under dif- cipline and government : Nay, for the tem- porary, momentary gratification of fome vile affecflion, that is diQionourable in its nature, and unworthy to be r;ratified and indulged. Why then fhould tiiib hiftory of our firfl parents fall, as to tije nature and caufes of it, be thought incredible, when the hiflory of every age and every nation adds credit to the account, and thoufands are continually adling over the fam.e folly, and chargeable with the ftme obflinacy and m.adnefs. God, by. the
didates
28 *^hs original State and Fall of Man. Scrm. 2;
dictates of nature and reafon, and by the voice of revelation, cautions and warns us againft being deceived by falfe accounts, and fair but fallacious reprefentations of adions, and the confequences of them, as he did our firft parents. They difregarded the friendly admonition. In fpite of it they ventured on the forbidden gratificadon, allured by the- pleafmg appearance of the objed, overcome by the power of inclination, and tempted by the fplendid promife of an increafe of wif- dom and knowledge. What do their pofte- rity lefs ? Or in what is their prefumption more excufable ? Through the like fair but deceitful appearances, overpowered by the like force of inclination, but without any view of advancing in knowledge, or growing in any refpeft wifer, they fet at nought the counfel of God, and will not regard the admonitions and cautions of his wifdom and goodnefs. They venture with their eyes open on the forbidden fruit, and becaufe 'tis pleafmg to the eye, and feems good for food, greedily fwallow it, and thus facrifice themfelves, and all the valuable interefls of time and eternity. So that we are continually repeating the fame fenfelefs folly, and to this day ading over the original tranfgreffion. And indeed the ruin of men is continually owing to the prevalence of fenfual appetite over confcience and reafon. This will ever miflead men, and God himfelf will not finally prevent the ruin cf thofe, who make inclination the meafure of their condud\ and v/ill kx no appetite and-
paflioa
Serm. 2. ^'he original State and Fall of Man. 29
paffion in oppofition to all other rules of ac- tion, and the commands and prohibitions of his wifdom and goodnefs. The firft rule we are to learn, and the firft leflbn we are to be proficients in, is the government of ourfelves. Without this, nothing can prevent our ruin. An ungoverned heart, and inclinations left to themfelves, will lead us off* from all the valuable ends of life, and render all the cau- tions and counfels of God inefFedlual to our welfare and fafety. Under their infinuations and flattering perfuafions, the meaneft objeft will pervert us, and the moft contemptible occafions will lead to, and finifh our dellruc- tion. But if we keep our pafiions within bound?, and regulate our gratifications by the direcfticns he hath given us, our way will be fafe, our pleafures will be innocent, and our Jiappinefs fecure. Keep therefore ycur hevrts "ivith all diligence, fcr out of them are the ijfues cf life ; and remember this is the great advantage of adhering to divine revelation : By them, O God, is thy fervant warned, and in keeping them there is a great reward. Let me add, what was a farther great aggravation of their folly and guilt,
That it involved all their pofterity, to the end of time, throughout all ages and nations, in the confequences of it, and fubjeded them to two of the greateft evils that could poiTibly befall them, fin and death. Children are a fort of natural fecurity, for the good behavi- our of parents, and a very powerful p-uard both to divine and human laws. The^great
vices
^0 ^he original State and Fall of Man. Serin, i.
vices of mankind, and the indulgence of ir- regular and criminal appetites, tend, not only to diforder and weaken the conftitution of thofe who gratify them, but to fpread diftem- per and pain into all their unhappy pofterity after them, and frequently children derive the feeds of mifery in their very frames, from the irregularities and crimes of thofe, to whom they owe their beings, and protrad: a wretched exiftence, or by an early decay, die before they run out half the natural term of life, as the thanklefs inheritance left them by the madnefs and follies of their cruel pa- rents ; and if they forfeit their honours, their fubftance, or their lives to the juffice of hu- man laws, the forfeiture extends to thofe that come after them, who neceffarily (hare in all the difadvantages and diflreffes attending it. And it is juftly reckoned, as one of the prin- cipal aggravations of parents crimes, that they involve their pofterity in their guilt, and make them fufferers in the punifhment they bring upon themfelves. In this view, the iin of our firft parents was attended with the greateft pofiible aggravation ; as the whole race of mankind, that was to defcend from them, by the ordinary laws of generation, could not derive from them, what they had loft, im- mortality of life, or the means of preferving it. God baniflied them, as the puniftiment of their difobedience, from the tree of life, the ufe of which was forever forbidden them, and denied to all their children after them. A frail and mortal conftitution was now to be
propagated
Serm. 2. ^ he original State and Fall of Man, 31
propagated throughout all generations of men, and their bodies became lubjecfl to all that wretched train of excruciating difeafes, under which we now labour, and that prepare us for, and finally end in death. And having loft their original innocence, opened them- felves to the influence of temptation, and weakened the power and influence of prin- ciple and confcience -, 'tis impoflible they fhould produce their offspring in better cir- cumftances than they were in themfelves, or derive to them more perfecft natures than they had left themfelves the poflefilon of. For by one mariy Jin entered into the worlds and death by fm^ for that all have finned, I would further obferve :
That notwithftanding the objedions that may be urged againft the credibility of this part of the Scripture biflory, from the extra- ordinary conduct of God, and the feeming difproportion between the offence, and the punifliment threatened to and inflided on it ; yet that there is in reality nothing extraordi- nary in it, nothing but what occurs in the common government of God, and what is al- lowed reafonable and fit, upon the principles of natural, as well as revealed religion. The facred hiftory informs us, that our firft pa- rents, by eating the forbidden fruit, /. e, by indulging their appetites, contrary to their knowledge and con virion of duty, and by fuffering themfelves to be led away by the force and influence of temptation, to tranf^ grefs the lav/ of God, by forfeiting their in- nocence,
32 ^he original State and Fall of Man. Serm. 2.
nocence, and fufFering inclination to fjibdue the dictates of confcience ; forfeited the fa- vour of God, and fubjed:ed themfelves to af- flicflion, mifery, and death. And as far as this arofe from the natural connedion of things, doth not the fame connedtion ftill hold ? Do not the fame criminal indulgences produce the fame efFedts ? Are not thefe pu- nifhments ever attendant on the vices of mankind, as the certain marks of God's dif- pleafure on account of them ? Are there not multitudes, who may be faid to eat diftem- pers, and drink in death ? Should it be com- plained, that 'tis hard thefe fmall irregulari- ties fliould meet with fo fevere a punifli- ment ; who can do any thing elfe, but fend them to God and nature, and tell them that this is the fixed conftitution of things, and that whether they like it or not, if ihey will partake of the forbidden fruit, they mud fliare the confequences of eating it, let them be as difagreeable as they will. And what- ever can be faid in vindication of this fettle - ment of natural caufes and effeds ; will equally juftify the original conftitution in Pa- radife, which vv'as indeed the fame, and a prelude of Vv'hat God intended ihould take place, in the general couife of his providence throughout all ages of the world.
If we confider this forfeiture of lii'e and happinef^, of communion with God, of the hopes of his favour, and the profped of immortality, as the efled: of the fovereign conftitution and pleafjre of God, dlfpleafed
with
( I )
SERMON, I.
The original State and Fall of Man.
Genesis ii. ij.
In the day then* eatcjl thereof ^ then fialt furely die.
THERE is nothing more certain than that the gofpel fcheme of the redemp- tion and recovery of finful man is founded on the fappofition of his fall and confequent ruin. If he be not a degenerate, guilty, and obnoxious creature, he would not need a Saviour, and the provifion made {oz his reiloration by the gofpel grace would be altogether unprofitable and fuperfluous. The end of Chrid's cgming into the w^oild v/as to (live men from their fms, or as he himfelf tells us, to feek and fave thofe that are lojl -^ and till men are really apprized of their dan- ger and wants, I do not think it poffibje for them rightly to eflimiite the gofpel grace, or Vol. IV, B tQ
'4 ^be original Slate and Fall of Man, Serrrt. l.
to embrace the fcheme of it, with that full affent, and warmth of affedtion, which fo inellimable a benefit deferves.
Undoubtedly, when God made man origi- nally, he formed him in fuch a ftate of per- fe(flion, as was fuitable to his condition, and fufficient to fecure and perpetuate his happi- nefs. Upon his firft creation, he could have no prejudices to pervert him, no falfe princi- ples to corrupt him, nor any bad habits to miflead him. In the whole of his conftitution, he was what God intended he fliould be, and therefore in that ftate of natural and moral reditude, which abundantly juftified thegood- nefs of God, in the exiftence that was given him, and furnifhed him with the moft pow- erful reafons, for celebrating the power and benevolence of God his creator.
Soon after his being formed, we are ac- quainted by the facred hiftory, that God placed him in a very agreeable and beautiful fitua- tion ; in a garden, or frui'cful inclofure, that abounded with every thing neceilary for his fupport, entertainment, and pleafure. And amongft the many other trees, with v/hich the happy fpot was diverfifyed and enriched, there were two of peculiar n:.tures and quali- ties j the one called, the free of life ; the other, the tree f knowledge of good mid evil > the di- ftind; properties of which trees, it became necedary for man to be acquainted with, be- caufe of the different confequences the eating the fruit of them would naturally be attended v/uh : and wh'ch could not be known but by
information
Serm. i . ^hi original State and Fall of Man, '§
information or experience ; it was not fit he ihould be left to the latter, for that might have proved too dear bought, and been at- tended with deftriidive effeds ; and there- fore we find, that revelation introduces God, as, foon after the creation of man, giving him a law of food ; or the ncceffb.ry and proper inflruiftions i elating to the nature of the fruits that the trees of Eden produced ; which of them he was to eat of as neceffary to his fupport, and what he was to abftain from, as improper and hurtful. The grant was liberal, and the information kind and friendly. 'The Lord Gcd commanded the jp.ajZy faying : Of' every tree in the gardeii thou mayejl freely^ it iliould have beeh rendered, cojitinn-^ ally eat, but of the tree of knoiscledge of good and evil, thou fh a It not eat of it -, for in the day thou eatefl thereof thou fJoalt furely die, \v\ fpeak- ing to which words I fhall briefly confider :
I. The bountiful allowance that God grant-- ed him for food.
II. The nature and reafon of the exception and prohibition that attended it.
III. The confequence or penalty that was to follow the tranfgreflidn of this law, which God his creator had given him.
I. I am to confider the bountiful allowance for food, that the goodnefs of God was pleafed to make to our fifjfl parents. The facred Hiflorian informs us, that before God had introduced the man he formed into Fdcn, he had caufed to grow out of the ground B % every ,
-4 ^he original State and Fall &f Man, Serm. i^
every tree that v/as pleafing to the fight, and good for food ; and that he commanded the man, of every tree in the gardejt thou mayejl freely eat. But as in fad thefe two circum- ilances do not always meet together, there being feveral trees, the fruit of which, though fair to appearance, is neverthelefs of a very pernicious and even poifonous quahty ^ Adam could not but need information, which of the numerous trees of Eden were fit for his ufe j as the fruit of fome of them, though ex- treamly inviting to the eye, might, if eaten by him, have produced very diftrefling and even fatal efi:e6ts* Accordingly he who made him, gave him the necefllary inflirudlion, and allowed him to make ufe of every tree in the garden, one only excepted, becaufe the feed- ing on the fruit of it, would lead him into a kind of experience and knowledge of what it mud have been his intereil ever to have been
ignorant of.
The expreflion of God*s caufing every tree^ that "was pleafing to thefght, and good for food, to grow out of the ground in the garden of Eden, evidently fliews, that God had adorned and bleifed it, with w^hatfoever could minifter to the pleafure, and was neceflary to the hap- pinefs of thofe v/hom he placed in it. There were numerous objetfls charming to the eye, and others, whofe fruits were agreeable to their tafte, and proper for their luflenance. Of all thefe, without a fingle exception, God gave him the freed ufe -, fo that he had a rich variety to feait on, God hereby ihewing
bis
Serm. i. ^he original State and Fall of Man. ^
his great liberality, and that he forbid mart notliing that could tend to his entertainment and fupport ; and effedually preventing any infinuation, and juft reafon of complaint, that the fcantinefs of his allowance tempted him to go beyond his grant, and venture upon any kind of provifion that was improper for, or forbidden bim. The fruit of one tree was indeed forbidden him, that of the tree of know-' ledge cf good and evil, and the exception of this, one v/culd have thought, fliould not have been grievous, as there were fo many others he was allowed to eat of, and as the very name of the tree fliewed that the pro- hibition of it was neceffary to his fafety, and therefore an ad: of goodnefs in God, and a proof of his care for his prefervation and wel- fare. But this leads me to the fecond general,
II. Which is to confider the nature and rea- fon of the exception and prohibition : But as to the tree of knowledge of good and evil^ thcufjalt not eat of it. The name of this tree feems ta indicate the nature and the quality of it. As to its appearance, it was like the reft of the trees, with v^hich Eden abounded. It pro- mifed fair, and feemed good for food, and pleafing to the eye, and probably was of an agreeable and delicious flavour. But ftill it w^as the tree of the knowledge of good and evil ; or a tree, the eating of the fruit of which, would certainly be attended with their kiiowing and experiencing what was evil, as v/ell as good. In the original flate in which they were created, and in the circumftances B 3 ia
6 ne original State and Fall of Man. Serm. t,"
In which God had placed them, all was good, and every thing miniftered to their happinefs. Every thing in that period proclaimed the di- vine benevolence, and goodnefs appeared as the reigning characfler throughout the whole creation. The firll: pair were granted every thing that could gratify all the reafonable defires of their natures ; they had no wants but what were liberally fupplied, and they could have no notion or conception of what diftrefs of mind, or pain of body w^as. If they were in their frame fubjedl to any na- tural decavs, as bodies formed of earth feem neceffarily fiibjedt to, they had a reftorative immediately in their power, in the fruits of the tree of life s and the prohibition to abftain from the fruit of the tree of the knowledge of good and evil was only intended to prevent their forfeiture of happinefs, and the lofs of life, on which their happinefs depended.
The characfler of this tree, that of the knowledge of good and evil, hath by very different interpreters been endeavoured to be accounted for. I fhall only obferve, that it cannot rationally be conceived, what Jofephus and fome of the Ancients imagined, that it was {o called, becaufe there was any thing in the fruit of it that could in its nature convey any kind of knowledge or wifdom, this being the efi'ecl of ftudy and enquiry, or of inftruc- tion or revelation, and not of eating and prinking, at lead any other way than by the C'.'pericnce it gives, and the eftetfts it pro^ duccih. In this fenfe^ eating indeed conveys a
great
Serm. I. ^he original State and Fall of Man\ f great deal of knowledge both of good and evil, inafmuch as the eating noxious and poi- fonous food, or proper and wholefome food- in an intemperate manner, will give a very fenfible knowledge of good, viz, of the worth and value of the eafe and health that is loll:, by the evil that it introduces, viz, the difor- ders, pains, and agonies that they occafion. And this I apprehend to be the true reafon of the name of this tree, that of the knowledge of good and evil. It could not in the nature of the thing convey to him any fenfe and poffeffion of any one defirable bleffing, that Cod had not liberally furniflied him with ; and therefore it could make him know good, only zs the value of it is enhanced by the experi- ence of the contrary evil, and he was made to underftand the real importance of it, by the forfeiture of it which he incurred, and by being fubjeded to all the contrary evils, his folly and difobedience to God occafioned him. And in this lenfe, his knowledge of good was greatly increafed-by his eating this forbidden fruit ; as his innocence, his immor- tality, his confidence in God, and habitation in Paradife, were all loft, and he became in the ftrongeft manner acquainted with, and convinced of, the ineltimable worth of all this good, by that aggravated evil that im- mediately took place of it, in his confcioufnefs of guilt, the confuiion he w^as reduced to, his fear of God and endeavour to avoid his prefence, his expuUion into an uncultivated worlds, and his fubjed:ion to diftemper^ pain, B 4 and
5 The original State and Fall of Man, Serm. r.
and death. And this feems to be the fenfe in which God himfelf expounds it ; for af- ter the tranfgreffion, and judgment pronounced on the offenders, and the curfe on the earth, and the fettled confequences arifing from that curfe, God is introduced as frying : Behold the ma?! is become as one of us, to know good and evil", viz. in conkquence of his having eaten the prohibited fiuit, forfeited the bleffings of his original condition, and fubje^ted him- felf to many evils, to which otherwife he had been an abfolute and perpetual ftranger. I would juft further obferve,
That the expreli^on of knowing good and evil, may, according to the fenfe in which it is underftood, be a very great bleffing and high commendation, or one of the greateft unhappinefTes that may befal us. When the woman of Tekoa faid to David : As an angel of Gcd^ fo is my lord the king, to difcern good end bad^y flie meant, to underiland and judge between right and wrong ; what is unfit, and what is itiiproper to be done. Thus to know good and evil is a priviiedge, ard is a cha- radler of real worth and excellency. And in this fpecious fenfe undoubtedly the ferpent in- tended to be underftood, when he infidioufly faid to the woman : Te p?all be as gods, k?2ow^ ing good and eiil ; w^here what threw^ the pleafing glofs en the words, knowing good and evil, was the fubtle addition : I^e Ji:all be as gods ; the woman probably notfufpefting that
* 2 Sim. xiv. 17.
there
Serm. i. ^he original State and Fall of Man. 9
there could any bad confequences atife from fuch a knowledge of good and evil, as made thofe who had it like the gods themfelves. But then there is another fenfe of knowing good and evil, that is not at all defirable, and that is, knowing evil experi- mentally, and good, by the evil that fucceeds it ; or knowing by experience both the one and the other, the value of the good we have by bringing on ourfelves the evil we have never yet had. And this is evidently the fenfe that God intended by the name of the forbidden tree ; the tree of knowledge of good and evil, /. e^ that tree, by eating the fruit of which, you who have thus far enjoyed only unmixed good, iTiall im.m.ediately experience the contrary evil, and hereby be rendered more deeply fenfible of the greatnefs and importance of the good you have lofl. But it will be naturally afl<.ed, what was there in the fruit of this tree, to produce fo very ex* traordinary an efifecft ?
The facred hillory hath not, it muft be owned, exprelTly told us this ; but I think there are intimations enough, that will lead us to form fome proper judgment concern- ing it.
Let us therefore in the firft place remark, that the tree cf life, and the tree of the hiow- ledge .^ good a?id evily feem to ft and in oppo- litiontoeach other, and to be of diredlly con- trary qualities. The tree of life was certainlv of an healing, reftorative nature, and would have prolonged hfe to the longell period of
duration.
lo 'The original State and Fall of Man. Scrm. r.
duration. This is evident from v/hat God is reprefented as fpeaking after the judgment pafled on the feveral offenders : And now leaji he put forth his hand, and take alfo of the tree of life^ and eat, and live for ever *. And it is confirmed by that allufion to it in the book of Revelations, where, in the defcription of the heavenly Jerufalem, 'tis faid : In the midjl of the jireet of it, and of either fide of the river that ran through it^ there was the tree cf life^ 'which bare twelve maniier of fruits, and yielded its fruit every month, and the leaves of the trees were for the healing of the nations j]. They (hall be medicinal and falutary. Now in oppofi- tion to this, ftands the tree of the know- ledge of good and evil ; which however pleafing to the fight, or grateful to the tafte, the fruit of it might be, yet was of a pernicious and deadly quality, and tended to introduce thofe diforders and diflempers into the body, which would eventually, and in their own nature lead to and ilTue in death. The bo- dies of men, as formed of duftj^ corruptible in itfelf, are undoubtedly, in their very con- flitution and make, fubjed: to diffolution % and therefore in Paradife our firft parents were to recruit themfelves by proper food, and the: fruit of the tree of life efpecially, being of a fenative, reviving quality, would have ef- fectually removed accidental diforders, or any natural decay of years. But the fruit of the forbidden tree was deadly in its nature, did
* Gen, iii. 22. |j Rev. xxii. z.
violence
Serm. i. ^he original State and Fall of Man. 1 1
violence to the conftitution, and hereby opened the inlet to all diftempers, and the excru- ciating pains of death itielf. So that the pro- hibition of the fruit of the tree was jadly made by the great creator and lord of man, not merely for the exercife of his fovereign authority and power, but as an inftance of his goodnefs to, and care of the new formed creature he had placed in Eden, and in or- der to prevent him, through w^ant of experi- ence from defboying himlelf. So that this exception of the fruit of the tree of know- ledge and good and evil may be confidered,
Either as a friendly caution of God, letting our firft parents know the quality of this fruit, which they themfeives could not pof- fibly conjedure or be certain of without this information, upon their firft introdu6tion injto the world, and being placed in Paradife. And this admonition was the more neceflary, becaufe of the beautiful appearance of the tree, and the tempting nature of its truit ; and which might therefore, by its pleafmg the eye, and the gratefulnefs of its fmell, foon have attradled our firft parents to gather and eat it. But God in very legible characters wrote on it. T^oiich ?20t, tafte not, handle not^ by warning them that evil would be the cer- tain confequencc of doing it, and inevitable mortality the final reward of it. 'Twas therefore in pre.u kindnefs that God warned them againft ir, and it argued him the friend lis well as author of their nature.
But
12 '^he original State and Fall of Man* Serm. i.
But then as this exception to the tree of knowledge was made by God himfelf, it was more than a mere caution -, it had the nature of an exprefs prohibiticn, and carried in it a pofitive injunction wholly to abftain from the fruit of it. God might have given it to man upon his creation, to let him know his fo- verei^n dominion over him, and his orip:inal right in all the bleffings vouchfafed him, and that it depended folely on his will, which of thofe fruits that he had created, man fhould be allowed the free and daily ufe of. But as the exercife of mere fovercignty takes no place in the divine adminiftration, and as the commands and prohibitions of God have al- ways reafon, truth, equity, and righteoufnefs, for their foundation, fo the reafon of this re- ilraint he gave with the prohibition itfelf, that there might be no pretence for break- ing through it, and that every temptation to it might be v/holly ufelefs and ineffecftual ; as one would imagine, that nothing could have been a temptation and an inducement to eat of what one is warned will be certain de- ftrudtion and death. And our firf!: parents underftood it as a real prohibition from God. For when the ferpent faid to the woman : Hath God faid ^ ye fiall not cat of every tree in the garden ? She replies : We may eat of the fruit of the trees of the garden, but of the fruit of the tree that is in the midfl of the garden^ God hath faid, yefhall not eat of it, neither fJ^all ye touch it^ leaf ye die. And God himfelf in- tended
Serm. i . J he original State and Fall of Man. i ^
tended that his prohibition (hould be confi- fidered, not as a caution only, but a command to abftain from it. For thus he fpeaks to Adam, when he paffes fentence on him : Thou haft obeyed the voice of thy wife^ and hajl eaten of the tree^ concerning "which I cojnmanded thee y faying^ ^houJJjalt not eat of it. So that there was a complication of folly, ingratitude, and difobedience, in the eating of this fruit, and they were juflly left to the confequences of their own tranfgreffion, and their fubjec- tion to the threatened penalty of death. This leads me,
III. To the third general, which is to con- fider the confequence foretold, or the nature of the penalty threatened to this tranfgreflion of God's original law. In the day thou eatejl thereof thou fait fur ely die. And here are three things to be enquired into.
1. The penalty, thoufialt die.
2. The time of its commencement. In the day thou eateft thereof,
3. The equity and juftice of this pe- nalty.
I. We are to confider the nature of the penalty. Thou fait die, as we render the ori- ginal words, which when tranilated literally, run thus : In dyijig thou f^ die ; a form pf fpeaking, which if not always, yet frequently, hath an emphatical meaning. Sometimes ic denotes the abfolute certainty of any thing, and hath in it the nature of a firong'affirma- tion i fometimes it fignifies v/hat is extraor- dinary
14 ^he original State and Fall of Man. Serm. ti
dinary in its kind, and what is immediately to our purpofe, the cojittnuation of the thing Jpoken of, and the gradual accomplifliment of it. Thus in the verfe before my text : Of every tree in the garden thou mayeft Jreely eati The original runs thus : Eating thou jloalt eat. The meaning unqueftionably is, thou {halt continually eat. They fliail be for thy con- ftant food ; and agreeable to this fcnfe, when In the very next words, God gives the pro- hibition of the one tree, it is fimply : Thou ftalt not eat of it, becaufe the once tafting of it was forbidden, and declared to be mor- tal. In like manner, what we render : Let his children be contiiiually vagabonds *, is in the original : In wandering let them ivander. And thus in my text : In the day thou eateji thereof in dying thou JImU die, inftantly become incura- bly mortal, and tending all thy days to de- flrudion and death. This is an explication that not only agrees to the grammatical fenfe of the words, but anfwers to the fad, and is the trueft defcription that poflibly can be of the prefent life of man. He is mortal in his nature, and every flage of life he is paffing through, he may be properly faid to be dying, as he is perpetually drawing nearer to death, and muft finally fubmit to the power of it. In dying he Jhall die, becaufe death comes on gradually but certainly, and every thins: tends to refolve him into his ori- ginal duft.
* Pfalm cix, lo,.
Death
Sertti. I. The orighml State and Fall cf Man, 15
Death is. in its nature oppofed to life, and implies the abfolute and entire ceffation of the prefent life, with all its fenfations and per- ceptions ; and if death was threatened as a penalty in confequence of fin, and the pre- fent life bleffed with all the comforts and pri- viledges of it, fuitablc to the rational nature of man, be a defirable priviledge ; the being deprived of life muft be a fubftantial punifh- ment, and an awful inftance of the divine difpleafure againft fin. And as the recovery to life is as far beyond the reach of the power of man, as the firfi: giving it him was, this threatening, Hhoiijloaltfurely die, was not only a condemnation to certain death, but as to any thing man could do to prevent it, to perpetual and eternal death, and the entire and final lofs of life and happinefs ; which they, who had been fo profufe of the being that was firfl: given them, as to barter it away for the fruit of a fingle tree, had no reafon to think, and little foundation to hope, they fhould be exempted from. And when God, in the fentence pronounced on man, peremp- torly declared : /;/ the fweat cf thy face Jhalt thou eat thy breads 'till thou 7^eturn to the earth from which thou waft taken 3 for duji thou art, and to dufl thou fJjalt return, Thofe words conld convey no other fentiment to him, nor give him any better profped:, than that what- ever was earthly in him, fliould abfolutely and for ever return to earth, and death, in whatfoever it confifted, (Tiould have perpe- tual dominion over him. And the diftrefs
arifing
1 6 I'he original State and Fall of Man. Serm. i.
arifing from hence mut be greater, as the continuance of his life after this, muft have been a perpetual uncertainty, as he knew not, from any thing that appears in the hiftory, for what feafon God might reprieve him, or how foon he might execute the threatened penalty in its full extent. He knew himfelf, from the day of his tranfgreffion, mortal, but could not of himfelf know, how long he fliould be exempted from the law of morta- lity. And from what I have faid on this head, I fhall have very little occalion to add much
2. On the fecond, which is to conlider the time when the threatened penalty v^^as to commence. In the day thou eateji thereof^ thou fl:alt^ as we render it, furely die. And there have not been wanting perfons, who have objeded to the truth of the hiftory^ becaufe this fentence of death v/as not exe- cuted on the day of the tranfgrefiion. But taking the vv^ords in the fenfe given by our tranflators, why may not the expreffion, thou Jhalt furely die, m^ean be condemned to death, become mortal, and fubied; to death ; be dead in law, have the firft beginnings and feeds of death mixt with thy conftitution ? The fruit thou eateft of fliall becoEiie inftantly dedrudive to thee, by the diforders it fliall introduce into thy nature, and thy immedi- ate exclufion from the tree of life, the fruit of which alone can preferve thee from death. As fuch an interpretation is not forced or far fetched, I am perfuaded it would be allowed
without
Serm. 2. T^e original State and Fall of Man, 33 with man for his tranfgreffion, and fubjedlirig him to thefe diladvantages, as the punifhmenc of it ; what is there more extraordinary in this, than in the great ftanding rule and maxim of the moral kingdom and government of God ? Adam was expelled from Paradife for grati- fying his appetite at the expence of his con- fcience and duty, and loft the favour of his Maker, by deftroying himfelf, and introducing fin and death to the deftruClion of all his po- flerity. And if they, who profefs themfelves the friends of natural religion, have any fet- tled diftind principles, they muft allow, that the living by appetite and inclination, in op- polition to principle and obligation, and the pradice of thofe great enormities, to which inclination unreftrained, will certainly prompt men, I fay, they mufl allow, that this is the one great comprehenfive forfeiture of the fa- vour and acceptance of God, and what ex- pofes them to all the heavieft remarks of the divine difpleafure. 'Tis not the fruit of any particular tree, or the gratification of a natu- ral appetite, that God prohibits as fuch, oris difpleafed with and determined to puniiL, in itfelf confidered ; but fuch fruit as in its ef- fects is pernicious and mortal to ourfelves and others, and fuch an indulgence of inclination, as is irregular in its nature, a violation of our certain duty to God, inconfiftent with the re- gard we owe to our own dignity and fafety, and with that benevolence and charity, v,^ ought continually to cultivate towards others. And w^henever the '^ratification of an appetite Vol. IV. " D is
34 5"-^^ original State and Fall oj Man, Serm. 2*
13 liable to, and attended with thefe confe- qaences, whether it be by an apple or a fig, or by any thing elfe however inconfiderable, it cannot but be criminal in its nature, and of- f en five to God, fi nee the moral evil arifes, not from the objedt with which I gratify my incli- nation, but the temper of mind with which I do it, and the bad efi-edts that arife from my doing it. Once more,
What may feem at firft view,one very fevere and grievous part of the punifhment of our firll: parents tranfgreirion, their being prohi- bited the tree of life, and thereby irrecoverably given up to the condemnation of death, was, if the matter be rightly confidered, an a6t 'of real compaffion and goodnefs in God, to- wards his now fallen and unhappy creature. The innocence of man was now loft, reafon had no longer the pre-eminence in and govern- ment of him, he was novv become fenfual, and had given his paffions and appetites the lead, and became liable to all thofe irregu- larities of condudl, and criminal excefles, to which afFedlion and inclination, grown in- temperate, and impatient of reftraint, do powerfully follicit and prompt men. And being in this ftate of diforder and real cor- ruption himfelf, 'twas impoflible he could con- vey a more perfeft nature than his own, and altogether free from natural and moral ble- mi(hes, which he himfelf had contraded. In fuch circumftances, what muft have been the certain confequences, of their having had the means of perpetuating their lives r Muft it
not
Serrh. 2 , ^he original Si ate and Vail of Man. 35
hot have been perpetuating their fin, and all thofe horrid dilbrdcrs that would have at- tended it ? We find from the facred hiftory, that as foon as men began to multiply on the face of the earth, their wickednefs became greats end every imagination of the thoughts of their hearts were only evil continually ; the whole earth was filled with violence, and all flefli had fo corrupted their way, as that God declared to Noah : Thee have Ifeen righteous before me in this generation * ; Thou art the only righteous man nov/ living on the earth. And undoubt- edly their longevity, or living fo long as fevea or eight hundred years, greatly increafed the corruption of their morals, and gave occaficn to innumerable violences that were then pracfliied. For when men had fo large a term of life before them, they grew more fearlefs and prefumptuous ; their pailions grev/ more obftinate and impetuous ; their examples more infedious and influential, and their crimes more numerous and aggravated. But had im- mortality been in their power, they could have had no poffible reftraints upon them. Ambition, pride, lufl, revenge, ^\wjy and malice, and the like internal paffions, pof- feffing and actuating the breads of mankind, muft have turned this world into a fcene of the mofi: abfolute confufion and mifery, and banhhed every thing of peace, order, and happinefs from amcngft mankind ; which would have been fubjeding them to the moit
* Qtxi, vii. I.
D 2 grievous
g6 ^he original State and Fall of Man. .Serm. 2
grievous punifliment, perpetuating the crimes of mankind, preventing almoft every poffibi- lity of their recovering to a better ftate, and turning this fair creation of God into a fcenc of corruption and guilt, and an habitation of incorrigible brutes, or incarnate fiends. And therefore God's permitting the conqueft of death, when once our unhappy firft pa- rents had introduced it, was an inftance of real pity and goodnefs to themfelvcs, and all their pofterity, as it puts a period to the tranf- greffions of the worft of men, the violences of oppreffors, the miferies of the diftrefled ; is a check upon cur afFedions and paffions, is apt to produce confideration and refledion, and therefore tends greatly to ftrengthen iht intereft, and encourage the praftice of true religion and goodnefs. I fliall only add
In the laft place, that the hiftory of the fall, in the nature and confcquences of it, would be attended with greater difficulties, and much more liable to objeftion, had not the fcheme of man's recovery immediately taken place upon his tranfgrefllon, and had there not been an evident intimation of mercy, as early as his mifery, and the punishment that was pronounced on him. It might have feemed harfh and fevere, at the firft view, that for a fingle offence, the eating the fruit of a particular tree, fo fevere a punifhment, and fo extenfive in its confequences fhould be fuf- fered to take place, without mitigation and abatement ; a complaint indeed that would iiave been, when examined, more plaufible
and
Serrn. 2. The original State and Fall of Man. 2>7
and fpecious, than jufl: or reafonable. How- ever, to prevent even the unreafonable cavils of mankind, and to juftify the proceedure of God, before the whole rational creation, the fcheme of man's recovery was laid antecedent to his tranfgreffion and mifery, and in the very fen tence itfelf, pronounced on one of of the tranfgreflbrs, there was given an inti- mation of a feed, that (hould crufh the head of that very ferpent, by whom flie had been deceived. So that God, though he did not prevent the natural effeds of the original dif- obedienceof man, but to ihew his difpleafure againft it, confirmed them by his own kn- tence ; yet did not fuffer the great feducer to glory, that he had irrecoverably ruined this part of the creation of God, and run away with the victory and triumph he imagined, he had compleated, and rendered forever fe- eure. He himfelf was judged in his own per-. fon, and in the form h^ had chofen to ma- nage his temptation, and heard to his confu- fion, that he himfelf was referved for final, deftrudlion, by the feed of that very woman,, whom he had beguiled to her own undoing, the ruin of her hufband, and the fpreading fin and death amongft their own pofterity. So that though they fell by their inconfideration and folly, the means of their reftoration were provided by infinite wifdom and goodnefs ; though the ferpent triumphed over them by his fubtlety, yet they had the comfort to be alTured, that they, in the perfon of one that D 3 was^
3S ^he original State and Fall of Man, Serm. 2.
was to proceed fiom them, ihoald finally be his deilrudion; tho'jgh their tranfgrefilon was heinous, God adiniited them to^ and gave them the benefit of repentance ; though God permitted the fentence of death to take place, yet he determined that life, and immortality ihould ftill be the priviledge of the children, of men, of as many of them as were ca- pable of the invaluable bleffing ; and though tliey were expelled from an earthly paradife,^ God opened the entrance into the heavenly one, and in the greatnefs of his compaflfion refoived, that the feed of the woman fhould triumph in his turn, fnatch the vicftory out of the tempter's hnnd, and have the honour by his mediation of being the Author of eter- nal falvation to all that ihould obey him. By this means, the end of God's creating man, which was the happinefs of his nature, and that he might be an illuftrious infliance of his Creator's goodnefs, was abundantly fecured, the ruin of a whole world generoufly pre- vented by a new creation, and a fure founda- tion laid for the eternal celebration of his, praifes, not only as the Creator, but the Re- deemer of man, the God of grace, and the reconciled God and Father, of all that would embrace the falvation that was offered and provided for them.
We m.ay from hence learn the greatnefs cf the wifdom and gcodnefs of God, in thus, over-ruling the perfidy of the tempter, and the fin and folly of pur fird parents, fo as to
bring
Serm. 2. ^he original State and Fall of Man, ^
bring out of them the moft fubftantial good> by the deflrudion of his power, and their recovery to their forfeited life and happinefs. What could the proud feducer think, upon the completion of the mortal fin, by Adam's compliance with the follicitations of his wife, but that he had now fruftrated the purpofe of God in their creation, and involved them in a ruin certain and irreparable as his own. But herein the deceiver was deceived, and the fhare he had in the fall of our firft pa- rents, tended to fink him deeper into infamy and ruin, and to illuftrate more abundantly the rich compafiion and grace of God, in the method appointed to prevent the abfo- lute deftrudion that was intended them.
We may farther learn the nature cf deaths ^Tis not in itfelf a bleffing to mankind, though now made fo by the difcoveries and. promifes of the gofpel grace. It is in its na- ture an evil, and in its original was a curfe,. a fubflantial ounifhment from God, and a token of his difpltafure. It was the mifliapeiij offspring of a deformed parent, the child of fin, and the effed: of tranfgrefiion. And. v/hilft we remain under the fentence and power of it, the curfe fo far remains unre-- moved, and the original penalty continues in its full force ; and if we were to remain for- ever fubjecl to the dominion of it, we fhould be all of us forever loft, and our happinefs gone beyond redemption, and we might well be fubjed to perpetual bondage, through the D 4 diftreffing
40 ^he original State and Fall of Man. Serm. 2.
diftrefllng fear of it ^'\ And the manner and circumftances, in which death hath tri- umphed over mankind ever fince its entrance by fin, is the fulled demonflration that it is a real penalty, and an argument of the dif- pleafure of the great fovereign of the world > not by an eafy pleafmg gradual decay, but by fuch grievous preparatives of diftemper, pain, and mifery, as do the utmoft violence to the frame, and render death the moft complicated and formidable of all natural and penal evils.
We are alfo farther informed by this fub-t jc6l of the exceeding great evil of Jin^ and that how pleafing foever the gratifications of it may be, the effecfts of it are the mod dread- ful that can be imagined, and which of all others prudence and felf-prefervation lead us with the utmoft diligence and care to guard againft. The fruit of the forbidden tree was pleafing to the eye, and feemed good for food, and hereby quickened the appetite, ex- cited the defire, and thus gradually drew on and compleated the tranfgrefiion. But the effedls of it were diftemper and death, the lofs of Paradife and the final deftrudlion of it, the forfeiture of God's favour, the dread of his prefence, and the fear of bis difpleafure. And when it univerfally prevailed amongft the de- fcendants of our firft parents, it drew on them a general ruin, and the total defolation
* \ Cor, xy. 18.
• of
Serm. 2.' ^he original State and Fall of Man, 41
of the world they had filled with violence and wickednefs. And if we trace up all the various kinds of mifery and diftrefs that have infefted mankind ever fince to their proper originalj this is the true and only fource of them. For as it is a contradiction to the purity of God, and all the ends of his moral government, it is the necelTary objedt of his hatred, and will ever be followed vv'ith his curfe. It is abfolutely inconfiftent with hu- man happinefs, and fubverts the very foun- dation of it. The end of it is certain and eternal condemnation and death. And finally,
What reafon have we to be thankful for the revelatio?2 of the gofpel grace, by which we are recovered from the death of fin, re- ftored to the divine image, in knowledge, righteoufnefs, and true holinefs, have received the promife of a refurredion to life and im- mortality, and are aflured of final and eternal happinefs in a better world, wherein dwells righteoufnefs, and which is bleffed and ho- noured with the immediate prefence of God, and the uninteirupted enjoyment of him as cur portion and exceeding great reward. The great defign of the gofpel revelation is ex- treamly benevolent, and entirely calculated for our happinefs ; to refcue us from all the caufes of our mifery, to implant and ilrengthen in us the worthieft affecftions and difpofitions, to reconcile us to God in temper and cha- racter, to arm us againfl: the terrors of death,
and
42 ^he original State and Fall of Man, Serm. i,
and infpire us with the pleafing hope of eter- nal life and bleffednefs. Let us but he, what this is calculated to make us, and vv^ill make us if we believe and obey it ; and the pre- fent life will be fecure of peace and com- fort, and the future ftate as happy as heart can wi(h, and the communication of eternal good from the great fource of life and hap- pinefe can render it.
SERMON
( 43 )
SERMON III.
The Temptation by the Serpent, and the Ciirfe on him explained.
Genesis iii. 14, 15,
And the Lord God /aid unto the Serpent ^ becaufe thou haji done thisy thou art ciij'-jed above all cattle^ and above every beaji of the field ; upon thy belly fialt thou go, and dufi Jtcdt thou eat all the days of thy life. And I will put enmity between thee and the woman, a?7d between thy feed and her feed. It fhall bruife thy head, and tbcufialt bruife his heeL
THERE is undoubtedly ibme difficulty in this part of the facred Hiftory, and probably all that I can lay to you on the fub^ je(fl will not fully clear it up ; for all the interpreters and commentators, and thofe are not few, which I have feen, have not been able entirely to fatisfy me. It hath fur- niihed unbelievers with arguments againft the credibility and truth of the hidory, and they have not fcrupled to aflert, that there are many
things
'44 ^he temptation hy the Serpent , Serm. g.'
things in the ftory, as we have it related to us> that are unworthy of God, fuch as his curfing the whole race or breed of ferpents, when but one of them had a hand in the tempta- tion, and that probably not a real but a per- fonated one ; or at leafk one who adted not of himfelf, but as he was poflefled and ac- tuated by a fupeiior being, who made ufe of him as an involuntary inftrument, and to effed: what he, the ferpent, had no knowledge of, nor indeed on this fcheme any real pro- per part in it. I will not take upon me to anfwer all the objedions which they may bring 3 nor is it neceffary to the credibility of the hiftory ; for if nothing be credible, but what is liable to no objedtion, a great part of hiftory, efpecially ancient hiftory, will deferve as little to be believed, as that of which my text is a part. And as I think I am able to clear it from the charge of abfurdity, and from containing any thing unworthy of God in it, the giving you a view of it as it lies in my mind, will I hops make the hi- ftory appear more eafy and plain to you ; and, there are two circumftances, that will en- gage your attention to it ; the one, though the leaft of them, that it was one of the rrioft ancient pieces of hiftory in the world ; the other, that it hath an immediate connec-> tion with, and was indeed the firft intima- tion which God was pleafed to give of our redemption by the birth and mediation of our Lord Jefus Chrift, the proper feed of the womaUi and who was deftined from evei laft-
ing.
Serm. 3. and the Curfe on him explained, 4^
ing to bruife his head by whom fhe was tempted and fell.
What hath clogged this part of thehiflory, with many infuperable difficulties, in my opi- nion, is ; that ihQferpent here fpoken of, is univerfally underftood literally, of that animal which we call a ferpent. Thus th^ferpent was morefuhtle than any beaji of the field, i. e, fay they, the whole fpecies of ferpents in ge- neral 3 and this fpecies^ or kind, which the tempter made ufe of as his inftrument, in particular was peculiarly wily and infidious. And fo when God faid to the ferpent, then Mrt curfed above all cattle, upon thy belly fialt thou go, and dujl Jhalt thou eat all the days of thy Ufe ', they explain it of the ferpentine kind in general, or of that Ipecies which the tempter made ufe of, and make the curfe to confift in degrading the ferpent from the condition in which God firfS: created him, w^hich they fuppofe was in an ereft manner, with a very bright and flaming appearance, and with wings that enabled him to fly, be- caufe Ifaiah vncniiom fery fying ferpents^, and becaufe hifl:ory makes mention of certain winged ferpents, which flione very brightly, and had fomewhat of the appearance of fire ; and from this original ftate and form they imagine this kind of ferpents degraded, by being changed into a foul groveling and creep- ing beafl: ; and that by his eafi?2g dufhfigm- fied, licking up the dufl of the ground
• Ifaiah xiv. 29.
with
4 6 The Temptation hy the Serpent^ Serm. 3*
with its food, and not its living upon duft, becaufe it is certain, that none of the ferpen- tine kind do live upon duft as its proper nourifliment. A great deal on this fubjedt may be i^^n in Bifhop Patrick'^ commentary on this place.
You will eafily fee by this account, that here are abundance of fuppofitions made, in this relation, which will not eafily gain cre- dit with fpeculative and fceptical minds, and indeed of which there are no kind of inti- mations in the hiftory itfelf ; as particularly that the ferpentine kind in general, or this particular kind of ferpent, was more fubtle and cunning than all the other hearts of the fields ; which it will be hard to prove from hirtory, or obfervation -, that a literal ferpent was ufed as the devil's inftrument in tempting the woman, and that the devil endowed it with a power of fpeaking, the polTibility of which may be very reafonably doubted ; and that the very original nature, form, and dif-* tlnguifhing appearance of the ferpent was altered, which though pofiible to God, there is no intimation of in the hirtory, and of which fuppofition there is no need, becaufe the whole rtory may be much betler accounted for another way 3 and finally, that the ani-* mal called a ferpent was thus degraded and puniflied for being an involuntary inrtrument in another's hand, and condemned to eat or lick the diirt with its food as a puniOi- ment, though it is no more than what all other creatures do oftentimes, who take their
meat
Serm. 3- and the Cur fe on him explained, 47 meat and eat it from the ground. I will not go about to refute thefe fuppofitions, fince the bare mention of them is fufficient to convince every one, that they are at leaft very precari- ous. But for the better clearing this part of the hiftory, let it be obferved,
I. That it is one fer pent ^ whatever it was, that is fpoken of throughout this whole account, and not any kind or f pedes of Jerpents. It begins : T^he ferpent was morefubtle. What ferpent ? Not the ferpentine kind in general, not any particular fpecies of ferpents. No, But that individual ferpent that fpoke to the woman and tempted her. He was rnore fubth than all the beajls of the field. Other wife the hiftory would contradiift itfelf, and affert that the ferpent was mere fubtle than himfelf, be- caufe ferpents are as real beafts as any other kind that can be mentioned. For it is not, the ferpent v^as more fubtle than the refl of the beafts of the field, but than any beaft of the field, and confequently than himfelf, if by ferpent we are to underftand any of the ferpentine kind hterally ; and therefore forae render the words : That ferpent was more fubtle, meaning that fpecies of ferpent, which doth not avoid the jaft mentioned abfurdity. But I would render the words : Now there was a ferpent more fubtle than any beafi 'of the field y even that ferpent, who was really the tempter, and by his falfe reprefentations be- guiled the woman of her innocence and hap- pinefs. It vv^as this fame ferpent that was af- terwards
48 "The temptation by the Serpent^ Serm. ^,
tervvards brought before God to receive his fentence. For when God faid to the woman, what is this that thou hajl done ? {he faid : The ferpent^ or, That Jerpent beguiled me. And ac- cordingly God faid to theferpent^ becaufe thou haft done this^ thou art curfed above all beaftsy on thy belly ftoalt thou go^ and I will put enmity be^ tween thee and the woman^ it Jhall bruife thy heady and thou ftoalt bruife its heel. You fee the whole affair relates to one (ingle ferpent ; and xhtfelffame that feduced the woman, was fentenced and puniflied, was to bruife the heel of the woman's feed, and doomed to be finally crufhed by that feed ^ and he only, without any relation to or intimation of the ferpentine kind in general, or any par- ticular fpecies thereof. And I think this An- gle obfervation, that the whole tranfadtion certainly relates to one fingle individual fer- pent, to which the whole of the fentence can never agree, and that 'tis expreflly af- ferted, that this ferpent was more fubtle than all the beafts of the fields doth evidently intimate to us :
2. That xht ferpent here fpoken of was not one of the beajls of the fields but a ferpent of a fuperior order, with higher faculties, and a much greater meafure of intelligence, than all the beafts of the field put together ; for thus much the original words do really fignify, the literal tranflation of which is, There was a ferpent fubtle more than every be aft cf the ft eld -, than all the individuals, and various kinds of
them
iBferrrt. 3; and the Curfe on Km explained. 49
them put together ; and therefore furely one, who was not of their number and rank, but greatly excelled them in knowledge and cun- ning. And now who (hould this ferpent be, but that moft fubde of all beings, the evil fpirit himfelf, who is both the tempter and feducer of mankind ^ the enemy of God^ and tht fatcifiy the original capital implacable ad-^ verfary of man. But why is he called a ferpent ?
Some itrtagined he entered bitOy and animated the body of a ferpe?2t. But I think there are many objections to this, as that he fhould be able to endow it with the faculty of fpeech ; and what is more difficult, how the woman fliould hear without being terrified ; a ferpent fpeak and reafon, and afk her about God's prohibition, and fuffer a beaft to perfuade heir to violate the commands of God. There is fbmewhat very ftrange, and at firfl appear- ance incredible in thefe fuppofitions. And therefore others have fuppofcd.
That there was no real ferpent at all in the cafe, but that the tempter threw himfelf into ^ferpentine appearancey or put on the fliape of one of thofe feipents that had been fa- miliar to the eyes of our firft parents^ and which, fay they^ at this time had a very grace- ful appearance, and might be as familiar to to our firft parents as any other of the brute creation. But here occur ftill the fame dif- ficulties, as in the former fuppofiticn, if the worlian took him for a real ferpent, of a fer- pent's fpeaking with an human voice, and the
Vol* IV. E woman
5^ ^he "Htmptation by the Serpent^ $erm. g*
woman converfing with him as a ferpent fo fpeaking without aftoniihment, and per- mitting a brute to influence her to do what God had forbidden her.
I therefore think, there was neither the animal called a ferpent, nor the borrowed form or fiiape of any fuch animal as a ferpent ; but that it was the tempter himfelfin his angelick forniy who converfed with her in perfon, who appeared as an angel of lights whom fhe took for a feraph, a celeftial fpirit, converfed with under that charadler, reafoned with freely on the fubjedt of the divine grant and prohibi- tion, and by whom (lie was at laft deceived out of her obedience to God, by a falfe re- prefentation of the nature of the law which God had given her, and which fhe appre- hended that he, as a v/ifer being, might have a more perfedl knowledge and underftanding of than herfelf. The devil himfelfwas the real ferpent^ and the only ferpent that appeared, and who appeared in his own proper form, ^iz, that of di feraph y qi fiery flyingjerpent ^ or as one of thofe angelick fpirits, called feraphs^ and who in their original lliape were fome-^ what like to that fpecies of ferpents, whom nature endowed with wings, and whofe brightnefs refembles the fhining of lire.
Briefly to explain this, let it be confidered, that the word we render the ferpent in my text, is a general term that comprehends all the various fpecies of ferpents * j as well the fiery
* Num. xxi, 6.
winged.
Serm. 3. and the Curfe on him explained. gf
winged^ as the crawling kind, and that the fame term feraph, which denotes a flying fiery .ferpent, is ufed alfo to fignify feraph, one of the higheft orders of created intelligences ; and from a root, which fignifies to burn, or roll, and vibrate like flame ; and as there is a natural refemblance between the coiling or folding of a ferpent, and the fpires and rolling of flame j probably the appearance and mo- tion of the angel feraph had a likencfs to each of them> and took its name from this fimili- tude to both. The feraphimy as denoting angels of God's prefence, v/e have mentioned, Ifaiah vi. 2 — 6. And the feraph as a flying ferpent is fpoken of, Ifaiah xiv. 29. and we have the ferpent feraph expreffly mentioned by Mofes -f*, where what we render flery fer-- pents, is in the Hebrew the ferpent feraph. Hence,
The tempter of mankind is fliled fheferpeftf^ becaufe Mi^flmpe -.[^Aformvjz^ XQ2i\\y ferpeniine > the angel and the bead being alike f-^raphs^ and the feraph angel is as properly called a ferpent, as the ferpent beail is called a feraph, from the one form and appearance common to them both. Undoubtedly he appeared as little as he could like a fallen fpirit, but ra- ther took the air and geflure and habit of one of thofe friendly feraphs, that probably Evi had frequently feen ; iince as St. Paulohitivzs„ alluding undoubtedly to this very hiftory §, that Satan can transform limfef into an angel of
t Deut. viii. 15. § ? Gor, xi, 14,
E 2 Vgffy
j2 ^he Temptation ly the Serpent y Serm. 3,
light 9 and whom the Apoftle calls expreilly the ferpent^ and aflerts that he beguiled Eve through his fubtlety *. And the facred writer farther ftiles him the ferpenty as a term of ignominy and difgrace, becaufe in the decep- tion of Eve^ he adted with the wily fubtlety of a ferpent, and by laying in wait to deceive her, ferpent like, wounded her to death, and thereby divefted himfeif of the charadler of a feraph angel, and put on that of a biting and deadly ferpent. And, finally, he may be further ftiled a ferpent, in reference to his punifhment, becaufe he was, as we {hall fee, degraded farther from his feraphick angelick form and condition, and put more upon a level with the hateful and crawling ferpent. And this leads us to confider more parti- cularly the punifliment inflifted upon this ferpent, as defcribed in the words of my text. And here obferve,
I . That this ferpent appears to have been aBiially prefent at this great and important tranfad:ion. The woman charges the ferpent with beguiling her 3 upon which the Lord /aid unto the ferpent^ becauje thou haft done this, thou art curjed. Surely God did not fpeak this to an ahjent perfon ; no, nor to one of the beajli of the field y for the one could not hear the fentence as abfent, nor the other underftand any thing of the reafon and nature of it as a beaft ; and the pronouncing the fentence in both cafes feems to want that propriety
• Vcrfe 3.
which
Serm. 3. and the Curfe on htm explained, 53
which one would expeft in an affair of fuch confequence. Befides, the ferpent was the principal delinqucnty who offended through adlual malice, and *tis not reafonable to think that when the two leffer criminals were thus tried and fentenced in perfon, the great cri- minal fliould be fuffered to efcape the appear-* ance before the common judge, and pafs without the fhame and terror of a trial. And indeed the words are exprefs : God /aid to the ferpent. He was therefore prefent, and heard what God faid to him, "Six, the very ferpent that tempted her ; for God faith, because thou hafi done thisy thou art curfed ; and therefore^ not the ferpent of the field, was curfed, who did not, and could not beguile the woman ; and- who by thofe who introduce him into this affair, is owned not to be the feducer, but the mere organ and inflrument, by which the feraph ferpent beguiled her. And therefore k muft be the angel feraph ferpent that appeared before God, who was the proper tempter, therefore only deferving condemnation and: punifhment.
2. Let us obferve farther, the crime with- which the ferpent is charged- When God' ailced the man : Haft thou eaten of the tree^^ whereof I commanded thee, that thou fotd deft not eat^ he owns the fa(fl, but to extenuate his fault throws the blame of it upon Eve : T^he woma?i whom thou gavcfi me to he with me, fi:e gave me of the tree, and I did eat -, hereby ob- Kquely cafting the fault upon God himfelf. "JMe woman thou gavefi me^ infinuating that if
E 3 . God
'04- ^^^ Temptation hy the Serfenty Serm- go God had not given the woman to him, he fhould not have broken through the prohi- bition. And when God interrogates the w^o-- man, what is ibis that thou haft doney flie in Hke manner to excufe herfelf throws the guilt Vipon the ferpent : Theferpe-nfy cafling her eye probably on, or pointing to him, as he flood, with her before God, '^hat ferpent beguiled me ^ ctruLl did eat* And the ch arge was true. For- this ferpent afked her : What hath Godjaid^ ycftjall not eat of every tree in the garden ? The woman replies : We may eat of the fruits of the trees in the garden^ but of the fruit of the tree. which is in the midfi of the garden^ God hath, /kid ye fhall not eat of it^ nor f: all ye touch it ^^ kaji ye die. The ferpent replies : Te fl:all not: Qertainly die. For God k?iows, that in the day. ye eat thereof, your eyes floall be opened y and ye- fhall be as the gods knowing good and evil. There was a great deal of fubtlety in this comment upon the divine prohibition. £w, it is plain, xmderftood the threatening to mean immedi ate death. Tejhallnot touch it leaf ye die^ i. e. immediately as the confequence of eating The ferpent affures her fhe fhould not inftantly dicy but that the immediate effedl fhould be, the increafe of knowledge, the becoming like the Elohi?ny or gods, who. know both good and evil. This he gathered from the nature of the tree, the fruit of which was forbiddea to our firll parents. It was the t7:ee of know-, ledge cf good, and evil, the eating the fruit of which would be attended with a more affect- ing knowledge pf the worth of the good thev
loft-
Serm. 3. and the Curfe on htm explained. 55
loft by the dear bought experience of the con- trary evil. And therefore he craftily argues, from this eftc(fl which the eating the fruit of the tree would produce, that the threatening could not mean inftant death j for if that were the cafe, it could not produce the know- ledge of good and evil. And by artfully taking away the fear of the punifhment, and. reprefenting the knowledge of good and evil as the priviledge of the gods, he wickedly deceived her into the tranfgrefTion 5 per- fuading her that ihe had miftaken the nature of the prohibition, and imagined danger where there really was none, or where a real benefit would accrue to her inftead of it. All this, is eafy and natural if we fuppofe Eve was converfing with an angel, and knew that fhe was converfing with one ; though fhe did^ not know fhe was converfing with an evil one, or with fatan transformed, into a fera-. phick angel of light. But,
3. Upon this charge God pronounces fhe ferpent curfed, and curfed above all cattle, and^ above every beaft of the field :, God faid unto the ferpent y thou art curjed, or be thou curfed i directing the fentence immediately to the fe- raphick or ferpentine angel before him, arid confining the curfe to him only.. Thoic art' curfed^ without any intimation that the curfe reached to all the various fpecies, or any par- ticular fpecies of ferpents 5 and with reafon, becaufe one ferpent only was immediately concerned in the fedudion. To be curfed m. Scripture language, is to bQ devoted to certain E 4 ^unijhmmt
'56 ^^be^emptation hy the Serpent^ Serm. 3.,
fmijhment and mifery, and when God pro- nounces the ferpent curfed, it v/as laying hinn under fuch a dreadful punifcment, as rendered him more vile and contemptible than the beafts of the field. Thou art curfed above all cattle, and above every be aft of thefieU} -, fo tha^ the very meaneft fpecies of the brutes (liall be in ^ more happy a^^d delirable condition than thine. But how^ doth it appear that ferpents in generalj or any particular kind of them, are more curfed than all other beafts pf the. fields ? It cannot be on account of their (hape, which is exadly fuited to their nature, and is adjuAed to anfvver all thofe purpofes for which God created it, and they would ceafe to be the creatures they are, if they were of a different ftiape or properties. If they trail on the ground, all other creatures walk upon it J and have befides this their head^ prone^ t^nd turned towards the ground ; whereas, ferpents are capable pf erefting their heads, out of their coil or fpires^ and looking above them, fo as none of the hearts of the field; can do. Befides, why 2\\ this folemni.ty and form in pronouncing a fentence and a curfe on a brutal ferpent . who could know nothing of the meaning of it, nor be in the leafl af« fecSed by it, noi; any ways humbkd by the new fhape by which the curfe is fuppofed to reduce him, becaufe as a brute wholly in- confcious as to any alteration, or difad vantage proceeding from it. But nothing could be a higher mortification to a ferpentine or fera- fhick angel, than to be thus folemnly curfed ' ' ' '^ ■ of
Serm. 3. and the Curfe on him explainsd, S7
pf God, and to find himfelf in an inftant de- bafed from his angelick dignity and priviledge, and reduced, as the punifhment of his trea-^ chery, to a more vile and wretched condi^ tion than the moft conteniptible brute that perifhes. And this is particularly reprs- fented,
4. By the next part of the fentence which God pronounces on him : Upon thy belly fialt thou go. This, fays Bifhop Fatricky fhews, that the ferpent >vas a more noble creature be- fore this fad, and changed after it from a flying feraph into a foul creeping ferpent, crawling upon the earth. But there is little reafon to admit of this transformation ; for fiery flying ferpents, called in Hebrew feraphs, were long in being after this curfe. For we read of them in the wildernefs *, and many ages after they are mentioned by Ifaiah -f-, and even Herodotus^ Cicero, Jofephia J, and other writers §, aflure us, that thefe fiery flying, or feraphjck ferpents, were to be found in Libyay Egypt, and Arabia, So that the very fadt itfelf is juftly to be doubted of, fince this fpecies of ferpents appears never to have been extinguiflied, /. e, never to have been degraded from its original form and Iplendour. Trailing upon the belly is efien- tial to the ferpept, whether with wings or without them, when they move on the ground ; the length of their bodies render- ing this kind of rolling motion necelTary to
* Numb. xxi. 6. f Ifai. xiv. 29,— xxx. 6. % Jofep'" 4at p^402, ^ ?. SeeBochart, v, 3. p. 423.
their
^^ *The Temptation hy the Serpent^ Serm* ^J
their progrcfs, and it is performed with a iurprizing volubility and fwiftnefs ; and the original beall: called a ferpent, muft have been quite deftroyed, and a new one created in the room of it, if ferpents never went upon their bellies till God pronounced this curfe on them; a fuppoiition that 1 imagine no thought- ful perfon will eafily come into. And befides, other creatures creep on their bellies befides ferpents *, and fo this could not be a curfe peculiar to him* But if we apply this part of the punifhment to the feraphick angel m perfon, who was properly the feducer, it will a,ppear to be pronounced with great dignity ^nd propriety. For as there was fome natural refemblance between the form of the two feraphs, the angel and the bead, God reduced the feraph angel into a viler condition than the feraph bead. Thou art curfed beyond every beaji of the field j and therefore more curfed than the ferpent himfelf, who was one of thofe beads. On thy belly ftjalt thou go. As the punifhment was pronounced on the tempter in his ferpentine form, it is exprefled in terms, taken from the ferpent's nature and condition, as he was originally created. The ferpent trailed on his belly. Thou haft, in a ferpentine ihape, deceived the woman, and thou ihalt from henceforward be reduced, like a ferpent,. to go upon thy belly, be degraded from what remained of thy original dignity, lofe all the
* Levit, xi. 47.
prerag^ativea
3erm. 3. and the Curje on him explained. 59
prerogatives of thy nature and form, and be reduced to a groveling, contemptible, and vile condition. This is the meaning of going on the belly ^ brought down to Jhame and injamy^ When God gave the Ifraelites diredion as to their food, he tells them, Whatever goes on the helly Jhall he an abomination to you ^ \ and there is fomewhat in the eye of reafon extreamly mean and fordid in this crawling, groveling condition ; an^d therefore it feems to have been a proverbial reprefentation of the lo weft degree of affliftion and humiliation ; and in this view is ufed by the Pfalmift : Wherefore^ fays he, complaining to God of the diftrefles of his people, hidefl thou thy face ^ and jorgettejl qur ajjiiBion and our opprejjion '? For our foul is bowed down to the dufi^ and our belly cleaves to the earth J. It is impoffible to be reduced lower than the earth, and to lay flat on the ground, with our faces to the earth, is the moft wretched degree of abafement that can poffibly befall us. And this fenfe is farther confirmed, by the next part of the fentence,
5 . And dujl fialt thou eat all the days of thy life.- *Tis very juftly obferved by Bifliop Patrick^ that this doth not fignify, that the ferpent {hould not feed on nothing but duft 1 but that creeping on the ground it cannot but lick up much duft, together with its food. And naturalifts obferve, that the ferpent is a qarnivorous beaft, and many forts of living creatures have been found in the ftomachs of
t Levit. xi. 42. % Pralm xliv. 24, 25.
vipers
;^ ^he Temptation hy the Serpent^ Serm. ^^
vipers and fnakes, after they have been de- ftroyed. What I would remark from hence is, that this part of the fentence did not be- long to the ferpent properly fo called 3 for they do not live on duft ; nor is the licking up duft with their food peculiar to ferpents ; all beafls, as feeding off the ground, being liable to this inconvenience. And therefore this part of the curfe mufl belong immedi- ately to the ferpentine, or feraphick angel, and is an amplification of the former part of his curfe. And it is like the former, a pro- verbial form of fpeech, to reprefent the loweft Hate of depreffion and afflidlion, and of fer- vile fubjedion and bondage. Thus the being howed down to the dujl *, is being overwhelmed with affliction and difgrace. And in like man- ner the bowing down and licking the duft -^^ re- prefents the moft entire abafement and wretched fubmiffion 3 'tis faid of the ene- mies of God's people, they [ImII lick dujl like a ferpent J, i.e. they fiiall hz thrown proflrate to the ground, and reduced to circumftances of the greateft infamy and want. And to mention no more, the prophet Ifaiahy in al-, Jufion to this original curfe on the ferpent, or- what I rather think, pointing out the time of its proper and full accompiidiment, tells us, that under the gofpel difpenfation, when the wolf and the lamb frjould feed together^ and the Hon fiould eat Jlraw like the bullock §, men of
* Pfalm xliv. 25. \ Ixxii. 9. % Mic. vii. 17..
\ Ifai. Ixv. 25.
the.
Serm. 3. arJthe Curfe on htm explained. 61
the moft favage and untradlable difpofitions fhould be converted into meeknefs and hu- manity, yet that dujl jkould be theferpejifs meat \ the ferpent's nature Ihould not be altered, nor his cuife reverfed, nor the difgrace of his punifhment removed. He fhould ftill eat the duft, be cloathed with confufion and fhame, be difpofleffed of his dominion and power, be triumphed over, and as it were trampled in the duft by the people of God, and be reduced to the ignominious and execrable con- dition of the vileft and moft hateful beafts, who crawl on the earth, and lick up the duft of it.
This I think is the natural, plain, and li- teral account of this remarkable palTage of ancient hiftory, which frees it from many difficulties, with which, all the interpretations of it that I have feen, feem to be attended. Bifliop Patrick himfclf obferves, that Eve * was not fo fimple, as to think that beafts could fpeak, much lefs that they knew more of God's mind than herfelf, and that he doth not at all think it credible, that (he could have been otherwife deceived, but by fome creature, which appeared fo glorioully, that fhe took it for an heavenly minifter, who, as fhe thought, came to her to explain the di- vine command ; and that therefore the devil poffeffed, as the inftrument of his deception, the body of a winged ferpent, that Ihcne
* Gen. iii. i.
very
62 ^he Temptation hy the Serpent, Serm. ji
very brightly like to fire -f-, and fo refembled a feraph angel. But I own it appears to me wholly incredible, that any brute bead fhould be fo exceedingly bright and glorious, as that Eve could miftake it for an migel of light ; and as the introducing fuch a ferpent is wholly unneceifary, if we fuppofe the tempter him- felf appeared to her as an angel of light, or in the form of a heavenly feraph, to which the feraph ferpent bore feme refemblance in his fiery, luminous appearance, and that this infidious angel is called, from this refem- blance, a ferpent, by way of infamy and ab- horrence ; I think we may wholly exclude the machinery or agency of the beaft from this tranfadion, as it will rid us of the difficulties, and as from the whole account one fingle ferpent appears certainly to be con- cerned, to have been the feducer, to have appeared before the Judge, and received his fentence and condemnation from him ; and as the fentence itfelf will appear harfh and unaccountable if pronounced on a brute fer- pent, but with great propriety and dignity if pronounced upon an angelical one. We may obferve f om this part of the hiftory :
I. How naturally men are apt to throw the blame of their crimes on others, to extenuate
His head
Crefted aloft, and carbuncle his ^yz^y With biirnifti'd neck of verdant gold, ere6l Amidli his circling fpires.
Milton, lib. ix. v. 500.
their
Serm. 3. and the Curfe on him explained, 6g
their own guilt, and if poffible to fcreeri themfelves from punifliment. 'Twas thus, we have feen, with our firft parents. Adam, I had almofl faid, ungeneroufly, endeavours to exonerate himielf, by acculing his wife, as his tempter and feducer to the great tranf- greffion. She^ with greater decency, and more reafon and juftice, imputes her crime to the fedudlion of the ferpent. The more ingenuous method in both would have been frankly to have confefled their guilt, and with the deepeft contrition to have implored mercy and forgivenefs from their Judge. But how pleaiing and fweet foever fin may be in the commiffion of it 3 yet it is bitter in the re- collection y and when the convidion of it is ftrong, and the fears of puniihment overtake men, they are for extenuating their own fault, and laying, if they can, the blame of it upon others ^ and if they can find no one elfe, ^throwing it even upon the devil himfelf. If men would look home, and confider the ftate of their paflions, they would find a more immediate caufe of all their crimes, and know where, morejuftly, to impute the folly and guilt of them. And therefore,
2. This hifiory farther informs us, that no tempt atio7i to any kind of fin, is a jii/l ape-- logy for committing it, or will fave offen- ders from deferved condemnation. Adam was tempted by Eve, and foe deceived and feduced by the follicitaticns of the evil y^r- pe?2t. But this was no juft apology for tiieir tranfgreffion, becaufe they might and ought
to
^4 ^"i'^ Temptation by the Serpent ^ SermJ ^|
to have withftood and repelled the tempta- tion. Without fome temptation to it there would be no fin, and therefore if the plea of temptation he good in any one inftance^ it muft be fo in every one, and fo all kind of finners will be able to tranfgrefs with im- punity. The great root of bitternefs, and the fruitful fource of fin is in men themfelves^ and it is through the perfuafions of an evil heart, that they bring forth evil fruit. They are drawn away of their own lujl^ and inticed^ An when Itiji hath conceived it brings forth Jini and in its turn, Jin when cornpleated brings forth death *. If men were but duly careful to fupprefs and govern their own paflions and affedions, the temptations of the devil would be wholly without influence and effec3> and all his foUicitations to fin be treated with the negled: and contempt they deferve. But he tempts us, and whenever he prevails with us to offend God, prevails with us by our own habits and difpofitions, and by them only. And therefore the being tempted by the devil is never allowed in Scripture to be an excufe for fin, but the obeying his fug- geftions is reckoned as a peculiar heinous ag- gravation of their guilt. When Peter faid to Ananias, why hath fatan filed thy heart to lie to the Holy Ghoji, 'tis plain he did not intend to apologize for the fin of Ananias, but to convince him of the great heinoufnefs of it. And indeed, as bad men by their criminal
* James L 14, 15.
affedlons
Serm. 3. and th^ Curfe on him explained, 65
afFe(ftions put themfelves into the deviVs power, tempt Him to become their tempter, and give his temptations all their dangerous and fatal influence, 'tis evident they alone are anfwerable for their ovv^n guilt, and that the temptations they alledge do not in the leaft mitigate the hcinoufnefs of it. We may however
3. Farther obferve, that though the plea of being tempted will not exempt men from the punifhment due to their fins, yet that the tempters of others (hall finally meet an aggra- vated condeniJiation. Our firfl: parents did not efcape the effedts of the divine difpleafure \ but the burthen of the vengeance fell upon the great feducer. And as there is not a more complicated, and vile and devilifli em- ployment than that of tempting others to fin, the puniChment of the original tempter and devil muft await them ; and 'tis impof- fible they can efcape the righteous and ag- gravated judgment of God ; becaufe they have the accumulated guilt of their own and other mens fins to anfwer for, and en- hance the weight of their final condemna- tion. And,
Laftly, I would obferve, the extreme foHy and hazard of allowing ourfelves to enter into any kind of reafonings to explain away the force of any certain and exprefs prohibition or command of God -, for vi' hen ever we do, 'tis great odds, but the confequence will be tranf- grefiion and guilt. Bve well knew> for fhe Vol. IV, F oivned
€6 Tbg temptation hy the Serpent^ Serm. 3:.'
owned it to the ferpent, that the prohibition was exprefs : Te Jhall not eat ity leajl ye die > and the moment fhe parlied with him about the penalty, and fufFered him to explain away the force of it, fhe was undone. For when that reftraint was once gone, fhe became the property of imagination, and eafily fol- lowed where her own palTion and pride, and the fubtlety of the tempter drew her. The awes of God upon the mind are the great prefervatives of vntn from fin, and where thofe are weakened and lofl, they arc in proportion liable to the influence of every kind of feduftion. And if the command or prohibition be evidently from God, all that kind of reafoning that tends to weaken our conviftion and fenfe of either, is attempting to weaken thofe awes of God, in maintaining which our fafety con lifts. And as inclination and paflion will ever fall in with objecftions againft the reftraints of religion, and render us liable to deception and error, the allow- ing ourfelves to argue the lawfulnefs of what God hath forbidden, or againft the obligation and neceflity of what we know he hath commanded, Is fo far weakening the grounds of our own fecurity, and paving the way for our fedu^ftion and ruin. For as it was in the beginning, fo it hath con- tinued throughout all ages, that he who fufFers himfelf to be tempted is in great meafure already perfuaded, and to argue againfl the reftraints of religion, is in part
adually
Serni. ^. and the CUrfe on him explained. 6y
adually to renounce them. Om fafefy there* fore confifts in rejifiing the firjl ajfaults of temptation, and inftantly checking every rifine difpofition of mind to comply with it. Thus refifted, the tempter will flee from our via:ory over him is fecure.
Thus us, and
:t 2
SERMON
6S ^he Sentence on the Scrtn. 4.
SERMON IV.
The Sentence on the Serpent farther explained.
Genesis iii. 15.
jind I will pu^ enmity between thee and the woman y and between thy feed and her feed. It fhall bruife thy head, and thoufialt bruife his heel.
Have larg'ely explained to you the former part of the fentence and curfe of God upon the ferpenty for his tempting and fe- ducing Eve into the original tranfgreffion ; confifting in his farther degradation from his original dignity and happinefs, his being re- duced to a meaner condition and rank, than the beads of the field, and debafed to the ignominious and execrable flate of the vileft and maoil hateful of all brutes, who crawl on the earth, and lick up the dull of it. This part of it which I have now to read to you, prefents us with a different view of things, and with the final confequences that (hould attend this great inilance of perfidioufnefs and
treachery
Serm. 4.' Serpent f^irther explained, 6^
treachery, in the fedudlion of our original and common mother into the firll tranf-^ greffion. And it evidently implies in it fome- what that fhould at laft prove the intire de- ftrudion of the ferpent, and even by her. m.eans v^hom the ferpent had by his fubtlety, deftroyed ; fo that by a juft retaliation of pro- vidence, the woman fhjould finally, in her feed, triumph over hira, by whom (he had, herfelf been overcome, and fee that feed,, though with a bruifed heel, crufli her de- ceiver's head, and utterly dellroy his power and kingdom. / wi/l put enmity between thee^, and the woman ^ and between thy feed and her- feed. It JImU bruife thy head, and thou Jl^alt hruife his heel.. And it confifts of theie two diftincft parts.
I. That there (hould be a perpetual enmity between \}c\q ferpent and the woman^ and' between bis and her feed. And
II. That the woman s feed JJjould bruife the ferpent s h^ad, an.d ih^ ferpent fhould bruife
his heel\
I. That there fliould be a perpetual en?mty between the ferpent and the woman, and the refpe^ive feed cf both, I will put enmity bet%vee?i thee and the woman, and between thy feed and her fed.
I. God faith to the ferpent, becaufe thou haft - done this, viz. deceived the woman, I will put enmity between thee and her -, limiting this future difcord to the two perfons more immediately concerned, the tempting ferpent, and the de-^^ F 3 ceived
^O The Sentence on the Serm. 4r
ceived woman. And the words, becaufe thou haft done thisy evidently (hew, that the tempter *was prefenty that God in this part of the fen-r tence meant him perfonally, and him only, and that though he, under the guife of friend- fhip, and with a pretended view to advance her to an higher priviledge and dignity of condition, had drawn her into the tranf- greffion j yet that the confequence Ihould be a perpetual hatred between each other. Friendfliips founded in iniquity often end in the moft violent animofity, and the moil in-r curable averlions and antipathies. It was fo in this firft tranfgreffion. The deception was fo treacherous and bafe, under fuch a fpecious pretence of kindnefs, and attended with fuch fatal confequences, as that Eve could never think of fo accurfed a fraud without dctefta-- tion, and the moft abfolute abhorrence of the author of her ruin. And fhe could not but be at the fame time fure, that as fhe found by experience, that envy and hatred were the real caufes why the tempter feduced her, and not friendlbip, as he pretended, io he vi^ould never ceafe his maHce, but continue to fliew it wherever he had power and opportunity. And a very affedting inftance he gave her of the malice with which he purfued her, in tempt-- ing her firft born to the murther of his bro- ther. The ferpent therefore here fentenced could not be the beaft of the field, who was in no fenfe the tempter, but the inftrument of the tempter only, even in the opinion of thofe who fuppofe the animal ferpent was em- ployed.
Senn. 4, Serpent farther er.piatned. 7c
ployed. Much lefs could the whole race of* lerpents be intended, becaufe the curfe is per- fonal, and pronounced for doing what was the adt of one only, and not of thofe, who were to proceed from him. But what puts this beyond all poflibility of doubt and difpute is farther,
2. That God declares this enmity (hould not only be perpetual between the deceiver perfonally, and the woman he deceived, but between their feed refpeftively *. / will put mmity between thee^ and the woman^ and be^ tween thy feed and her feed. The feed of the ferpent, upon the common fcheme, that aa animal ferpent was employed in this tranfadion> muft mean all the ferpents that fhould fpring from this original one. But there is no pro- bability that this could be ever intended, fince if there was any ferpent, we know no- thing of what it was, nor of any particular enmity between that and mankind, nor when, nor how this prophecy was accompliflied. Nor indeed doth it feem true in fadl, that there is any greater antipathy or enmity be- tween men or women and the feveral kinds of ferpents throughout all ages and genera- tions than there is between them and any other venomous and frightful animals ; fer- pents generally flying from men, and men from them through fear of each other, as is the cafe between them and other beafts, that are of a wild and lavage nature. But as there.
* \'lcj. 70 in Cor,
F 4 was '
72 The Sentence on the Serm. 4,'
was not any beaft, as I apprehend, concerned, but only an angelick ferpent, or feraph in his proper form, the great dragon, that old fer-. fenty called the Devil and Sataity as St. John exprefles it -f*, fo the jecd or progeny here fpoken of, muft be fiich as an angel ox feraph is capable of having; a progeny in fome re- fpeft formed by his power, influence and temptation, a progeny by imitation and re-« femblance of nature, difpofitions and prac- tices ; which as thus faihioned and moulded by his fedudlions and perfuaiions, and bear- ing his image, and, finally, as receiving their portion and inheritance from and with him^ are with great propriety ftiled his feed or ofF-^ fpring. Such are all the unprincipled, profane, and incurably wicked part of mankind, a brood of ferpents, like as our bleffed Lord ftiled the yews^ in allufion to this paflage of fcripture ;}; : Te ferpents, ye generation of vipers , becaufe by harbouring falfliood, malice, envy, and murtherous intentions in their minds, they difcovered they were under a ferpentine in-r fluence, and a diabolical difpofition. For thus he tells them on another occafion : || Te are of your father the devil y and the lujh of your father ye will do. He was a murtherer from the be- ginning, and abode not in the truthy becaufe there IS no truth in him. When he fpeakeib a lie, he fpeaketh of his civn, for he is a liar, and the father of it. And the fcriptures fpeak in a more general manner of all wicked men, as
t Rev. xii. 9: \ Ma«. xxiii. 33. |j John viii. 44.
the
S^erm. 4. Serpent farther explained. 7 j
the children of the Devil §. He who commit fefh fm is of the Devily for the Devil fnried from the beginning. Whoever is born of God doth not corn^ mit fm. In this the children of God are tnanifej}^ and the children of the Devil y this is the great dillindiuii between the family of God and that of the devil, the latter live in the habi- tual commiffion of (in, but the former ab- hor, and are careful to abftain fi'om it. The feed of the ft r pent, therefore, are the fame as the children oj the Devil \ ;• and thefe comprehend all the workers of iniquity, who will not be perfuaded to repent, reform, and turn themfeives unto God. But I apprehend alfo, \k\2Xmore is here intended, and probably the feed of the ferpent principally means, thoje evil Ipirits, who w^ere partners in his apoftacy, and fmned and fell with him, in his tranf- grelfion \ hence ftiled in conjuncftion. The devil and his a?igels^ as though they were pro- perly his offspring, and which indeed they certainly ar?, as fallen and rebellious angels, becaufe they were adtually made fuch by his perfuafion and example.
To this ferpentine feed or progeny ftands oppofed the feed of the woman -, an expreffion this without a parallel in fcripture, and which indeed would be highly improper and abfurd, was there not a great event in Chriflianity to vindicate and jufl'f/ it ; even the birth of him, v^ho was ftridlly the Woman ^ Son, or as the Scripture expreifes it *, wade of a woman, ^nd who had no father but God. The feed
^ I Jchn iii. 3,9, 10. f Aclsxiii. 10. • Galat. iv. 4.
or
74 5^^^ Sentence on the Serm. 4.
or pcfterity is always reckoned from the man, and never from the woman §, and therefore the Jewifh interpreters look upon this ex- preilion of the feed of the ivoman^ as very won- derful and inexplicable. And it is fo without the Chriftian dodrine to unfold it, which /hews us, who we are to underftand by it, and the reafon of the appellation. The feed of the woman is properly the Mefjiah^ who was conceived of the Holy Ghojl, and born of the Virgin Mary -, \h2xfeedin whom all nations were to be blejfed, and who is expreffly faid by the Apoftle to be Chrift •j-. Chriji therefore is primarily here to be underftood, who was fo peculiarly the feed or offspring of the woman, as no other man ever was ; but under him maybe included alfo, all fincere and faithful Chrijlians^ who are the members of his body^ which is the church, and over which he is properly Heady and of whom he fpeaks under the charadler of his children : Saying, behold I and the children^ which God hath given me J. So that the perfons here immediately oppofed are the ferpent with his feed, and the woman's feed, which is Chrift ; and under him fecon- darily, all his genuine and faithful followers, who may be called his children, becaufe new born under the powerful influence of his word and fpirit, and formed into an imitation of his fpirit and example. Now the penalty threatened in this part of the fentence is :
That there fhould be a perpetual enmity between the ferpent's feed, and the woman's.
^ Maimon Mor. Ncvoc.p. 281. f Gal, iii. 16. J Heb. ii. 13.
It
Serm. 4. Serpent farther eixplained, 75
It commenced between Eve and him, as we have feen ; but it was to become hereditary, inveterate and perpetual, and to defccnd throughout ail ages of their refpedive fa- milies.
I. If we oonfider the ferpent and his feed, as denoting the devil and his angels^ and the woman and her feed, as denoting Eve^ and Chriji, who was properly her Son, the nature of this enmity, the caufes of it, and the reajons of its perpetual continuance, will appear to our ful- led conviftion and fatisfadion. Tht fe^'pentine devil was a rebel againft God, an apoflate from his allegiance to his Creator and Lord, the head of the rebellion againft the Sovereign of the univerfe, a proud and haughty fpirit, a lyar, and a deceiver, a tempter and an accufer, a deftroyer and zmurtherer from the begimnng, and involved large numbers of his fellov/ angels in his apoftacy, guilt, and condemnation, and who as fallen, are infpired with the fame falfe, malevolent, and cruel difpofition ; and who in imitation of their father, who perfidioufly tempted to fin, and deftroyed our firft parents, go about like roaring lions, i, e, with the fury and rage of lions, fe eking whom they may de-^ vour ', by drawing them into fm and guilt, from an hoftile fpirit of hatred to God, in op- pofition to the great and good ends of his moral providence and government ; and with a revengeful implacable purpofe,, if poffibly they can, to involve them in their own ruin and damnation. The enmity therefore of thefe evil fpirits, and the proper feed of the
old
JO The Sentence on th Serm. 4.
old ferpent to mankind, is as ancient as our iirft parents, arifes out of envy, is fixed by incurable wickednefs, and is fettled down into difpofition, habit and nature > and as the caufes of the original hatred to mankind ftill remain, that hatred will never ceafe, but con- tinue to exert irfelf, throughout all periods of their duration, to the end of time. But it was to dlfcover itfelf in a pecuHar manner to the woman ^ feed y to him who v/2i^ peculiarly fo, and who the ferpent knew, from the original fen- tence againft him, was finally to cru(h his head. The hatred therefore to this illuftrious con- queror, and prediction of whofe vidlory was the mofl: flinging part of the ferpent's fentence, ran through the whole ferpentine brood, and who difcovered this hatred to him, during the whole feafon of his appearance on earth. By them inftigated,i?(?r(3^ attempted to deftroyhim in his infancy. Previous to his miniftry they affaulted him with various temptations-, with temptations to fatisfy their curiofity, and give them a proof by miracle that he was the Son of God, and by fuch a miracle as fliould argue diftruft in the care and provifion of his heavenly Father ^ to felf murther, by carting himfelf down from the pinnacle of the temple, at their bidding, with a prefumptuous dependance on a promife, on the performance of which, had he followed their advice, he could have no manner of reafon to have depended ; and even with an unparallelled impudence, to fall down, and pay homage and adoration to the devil himfelf. Excited by their temptations
the
Serirt. 4. Serpent farther explained. 77
the Jews reviled and blafphemed him, and fought to murther him, and at laft clamoured and nailed him to the Crofs ; never ceafing to purfue him with an unrelenting malice and madnefs, till they had fealed themfelves down to deftrudtion, by crucifying him, who would have faved them. This was the enmity ma- nifefled by the ferpent and his feed towards the feed of the woman.
But this enmity and irreconcileable hoftility was to be mutual^ and the woman's feed was to be a perpetual enemy to the ferpent and his offspring 5 but it was an enmity that was to be founded on nobler principles, fupported by the moft excellent caufes, and produdlive of the moft worthy and glorious efFefts. It was to be an enmity founded on the higheft reverence and love of God, in the moft per- fect benevolence towards men, intended to introduce, and render extenfive as the world the kingdom of God, and to reconcile finners to him, and render them fecure of his eternal fri'endfliip and favour. For this pur pofe the Son of God was manifefted, that he might dejlroy the works of the devil *, /. e. recover men from thofe corruptions and finful pradtices, which they do under his inftigation, which argue enmity to God, and feparate finners from his favour. The Kingdom of Chrift is fet up in diredl oppofition to the Kingdom of apoftate fpirits, to break the power, and prevent the fuccefs and fpread of it, and to fruftrate the
• 1 John iii. 8.
mifchievou?.
yS ^he Sentence on iht Serm. 4.
mifchievous, malicious, and deftruftive efFedls of their power and government. Their do- minion is fupported by ignorance ; Chrift's Kingdom is intended to communicate the cleareft and moft falutary light. They pre-^ vail by difaftedtion to and apoftacy from God j Chrift governs to reconcile men to God in dif- pofition and pradlice, and to bring them into a ftate of fettled peace and friendfliip with him. All on whom they prevail immediately become flaves, and are held in bondage to dis- honourable lufts, and in vafTalage to haughty, cruel and mifchievous fpirits \ ChriiVs fubjedts, inftantly by becoming fuch, receive their free- dom, and are made partakers of the glorious liberty of the jons of God. Whom they enflave they corrupt with the vileft difpofitions, and lead on to the practice of the moft offenfive and criminal impurities ; where Chrift pre- vails, he fandifies throughout, makes them partakers of a divine nature, and caufes them to abound in thofe amiable fruits of holinefs and goodnefs, that argue them poffefied of a nature truly heavenly. And to add no more, the fubjedts they rule over are prepared for ruin, and devoted to eternal perdition and mifery j but thofe of Chrift are all difpofed for happinefs, and he rules them only to fe- cure their final pofleffion of it. So that thefc two interefts are neceffarily irreconcilcable, each tends to the deftrudtion of the other ; the ferpent and his brood muft maintain an eter- nal enmity to the woman's feed as his capital advenary, as his government cannot profper but
on
Serm. 4' Serpent farther explained, 79
on the decline of theirs, and as they know that it fhall fooner or later end in the total diflblution and deftrudlion of it. For he muji reign till all his enemies are put under him, he over-rules all their counfels and projects, he fruftrates their perpetual endeavours to extir- pate truth and righteoufnefs out of the world ; and as he eternally abhors their impious op- pofition to his heavenly Father, and their perfidy and, cruelty to the children of men, he continues to purfue them with a juft in- dignation, and will finally make them bear the weight of his heavieft indignation and vengeance. But further,
2. If by the feed of the ferpent we under- ftand evil men, ading under his influence, and yielding to his temptations, and by the woman's feed Chriji, iiicluding all bis difciples, united to hitn as their head, and living by faith in him, we fliall find xk\z fame fettled op- pqfition, the fame mutual interfering of in- terefts, the fame enmity prevailing between them. Their principles are different from, and quite the reverfe of each other ; they are governed by quite contrary difpofitions and affedlions, they are led by oppofite views and interefts, they purfue objedls irreconcileable with each other, the prevalence of either in- tereft is an injury to, and tends to the de- ftruiftion of the other, and the methods they take in fupport of their different caufes, are as different as the caufes themfelves, and wholly incompatible with one another. And this mutual oppofition and enmity mud laft, whilfl
thefe
So "The Sentence on the Serm. 4.
thefe two different feeds remain in the worlds The progeny of the ferpent, finners under a ferpentine inftigation, inftead of principles of truth and righteoufnefs, are under the delu- iion of error and prejudice, or deeply im-* met fed in ignorance, or governed by the follies and vices, and corruptions of thofe they con- verfe with ; the children of God by faith in Chrift are made light in the Lord, are guided by the knowledge and belief of heavenly truth, and ad: from the cleared view, and fulleft certainty, as to duty, obligation and intereft. They cherifh difpofitions mean and diflionourable in their nature, that fpread de-* filement and corruption through their minds, that are hateful in the eftimation of God, that indifpofe them for happinefs, and that are the certain feeds and fources of eternal dlftrefs and mifery ; thefe cultivate and improve, and labour to bring to perfection fuch affedions and habits, as are ornamental to human na* ture, pare and fpotlefs, which may be in- dulged without guilt and fliame, which God beholds with approbation and pleafure, which are indefeftible fources of felf pofleffion and joy, prepare the mind for final happinefs, and for the eternal pofleffion of it. The one have no views beyond time, no interefls but fuch as are fenfaal and worldly, moftly limited and confined to the gratification of their paffion?, making fravijion for the flefy to fulfl the luf.s thereof without any nobler elevation to things of a fuperior nature, or governing dcfire to ftcure the pofleffion of bleffings fubfiantiyl
and
Serm, 4. Serpent farther explained, 81
and evei lading ; the other look beyond the narrow limits of the prefent tranfitory life, fcorn to make the gratifying their luils any end of their exiflence, much lefs their prin- cipal or only one, generoufly go out of them- felves, through a delire of advancing the honour of God, the Kingdom of Chrill:, the caufe of religion^ and the prefent and future good of all wiihin tlie reach of their bene- volence, enter into the views of eternity it- felf, and prudenly endeavour to lay a good foundation againjt the time that is to come^ and pre- pare themfclves for the pofTeffion of the hea- venly and incorruptible inheritance.
And agreeable to thefe diiTerent difpontions and viev;s, how widely different are the fmits that refpeiflively appear in their habitual be- haviour. The former, whom our Saviour chara<5leri fes as a generation of vipers, are un-- der the government of that wijdotn ivhich is earthly, Jhifual ; they are of their father the aevil^ and his works they do, and thefe "works are mani- fejl. The black lift, as given us by an in- fpired Apoftle *, is filled up with adultery^ fornication^ imcleannefs^ laJcivioiLjheJs, idolatry^ witchcraft y hatred, variance, eniidations, wrath, frife, feditions, herefies, e?ivyings, miirthers, drunkennefs, revelling, and juch like, names of pollution, infamy, deteftation, and horror, that fliew the utmoft perverfion of human nature, and are the fure charad:eri(licks of the ferpent's feed i whilft the latter difcover
* Gal. V. 19.
Vol. IV, G that
"§2 !^he Sentence on the Se'rm. 4;
that good and holy fpirit that poffefles them, by the facred and amiable f?^uits of love, joy, peace, long-fufferi?ig, gentlenefs, goodiiefs, fidelity, meeknefs and temperance ^ and would willingly never, no not in a tingle inftance, be go- t^erned by any other wifdom, but that which is from above y which is pure ^ peaceable, gentle , arid eafy to be intreated, full of good fruits, with- out partiality and without hypocrify -f- 5 and hereby fliew, whofe creation they are, to what family they belong, to what country they are tending, and from whofe friendly hand they 'expecft their final and eternal portion. What an oppofition, Chriftians, of charaders and interefls is here ! Can thefe two different families have any cordial connections and friendfhips ? Here, if any where, may well be applied thefe words af the Apoftle J : ¥/h at fellow fldip hath righteoufnefs with unrighte-' ciifnefsy what communion hath light with darknefs, ■what concord hath Chrifi with Belial, what part hath he who believes with an infidel, or what agreernent hath the temple of God with idols .? How can two walk together except they are ngreed ? The lufcs and pailions, the corrup- tions and vices of bad men are neceflarily and immutably the abhorrence of God, and all the children of God. It is impoflible they fhould ever be reconciled to, or take pleafure in them, whilft they belong £0, and bear the refembUmce of Chrifi. It is what their fpi- rits and lives are a direft oppofition to, what
i* James iii, 15. % 2 Cor. vi. 14 — 16.
they
Serm* 4. Serpent farther explained^ S^
they reproach and fliew the malignity of by their examples, and what they moft lerioufly caution and warn others againft, as far as ever their authority and influence can reach : And though they have no ill will and en- mity to their perfons, and would think it their pleafure and honour to be the inftru- ments of undeceiving and recovering them to a better ftate, yet they have an incurable abhorrence of their crimes, and think it their duty, by all prudent meafures, to difcounte- nance them, and prevent the contagion from becoming univerfal. Hence 'tis no wonder, that the lerpent's feed, ever implacable ene- mies to truth and righteoufnefs, (hould che- rifh an inveterate enmity to the promifed feed, both in the head and members, Chrift and his faithful people ; for their intereil: and caufe can never profper but upon the deftruc- tion of his ; and the kingdom of apoftate fpirits amongft men mart fmk and fall, wherever the kingdom of Chrift gains any ground, and becomes eftabliilied. And there- fore as the old ferpent brought the promifed feed to his crofs, and purfiied him with an unrelenting malice to the death, the feed that ferves him are to expert no kinder treatment from him, wherever his fuggeftions and in- fluence can reach.
Flence upon the introdudion of Chiift's kingdom into the world, earth and hell were moved to oppofe it, and united their endea- Tours to opprefs and wholly crufn it in its firft beginning and progrefs. And when the G 2 meafures
^4 5r^^ Sentence on thE •Serm.4i
meafures of the mofl: cruel and unmerciful perfecutions were found ineftccftual to prevent the fuccefs and fpread of the kingdom of righteoufnefs, truth and peace, the ferpent and his feed had recourfe to their original method of fraud, deception, perfidy, and im- poflure, the flower hut lurer method of ac- comph(l:iing theirt accurkd defigns ; and no being able by force and violence to extirpate the religion they hated, infidioufly corrupted ■and adulterated tt^ by introducing monftrous abfurdities as articles of faith, the moft irra- tional fuperftitions and impious idolatries for genuine worfliip, and all the pageantry and pomp of childiih ceremonies and external rites in the room of real godlinefs and viitue* And when the providence of God difpofed times and circumlfanccs and the minds of men tofet the world irce from thefe delufions, how great was the Vvrath and fury of this deftroying ferpent ! What exquidte methods of cruelty did he invent, by majfacres, crufados^ ajfajjinations.fire ^ndfword, and that all com- prehenfive engine of iniquity and torture, the i72quifition, that mafter piece of hell, for hy- pocrify, fubtkty, and barbarity, to fupport his falling authority, and prevent the kingdoms of the earth from becoming the kingdoms of God and of his Chrijll And though we in thefe kingdoms are mercifully, through God's good providence, freed from the experience of thefe horrois, and know nothing of them but by defciiptions, defcriptions that make us fliud- dcr whilft w^e hear or read them 3 yet how^
coverdy
Serm. 4. Serpent farther explained, S^
covertly and infidioufly doth this generation of vipers work, in corrupting the principles and morals of many in the midft of us, and drawing over converts to their impieties and abfurdities ; at the fame time that others, many of them perhaps without immediately defigning it, are fupporting the caufe of this deceiving ferpent, by unkinging men's minds from the belief of all principles^ reprefenting' thofe of Chriftianity as precarious, abfurd, and falfe, and thus dirpoiing them to em- brace whatever the craft and fubtlety of others- fhall dii5tate to them, or which will be equally fatal to them, preparing them to commit all manner of iniquity with "greedinefs. Thus conftant hath been the enmity of the ferpent's feed to that of the woman, fuch the me- thods bv which that enmitv hath been de- clared. And though the enmity of the wo- man's feed to the intei'eft of the great fe- ducer of mankind, hath been as fixed and conftant, and they have been engaged under the conduct of their principal in a perpetual oppofition to it, yet bow- different are the 7ne^ ihods by which they are to carry on their oppofition ! By remunciizg the hidden things of difdonefy, not walking in crafiinefs^ not handling the word' of God deceitfully but by manifefation- cf the truths and commending themfehes to every mans confcience in the figln of God. Not by the carnal weapons of this w^orld, nor by the terrors of the fword, nor by the compulfive methods* of human violence, but by living i'noiFenfive and blamelefs, by appearing them-
G 3 felves.
S6 I' he Sentence on the Serm. ^^
felves the minlilers and children of God, by much patience, offliBionSy dijirejfes, by pureneJSy by knowledge^ by long-fiiffer'mg^ by kindnefs, by the holy fpirity by love unfeigned^ by the word of truth, by the power of God, and the armour of right eouffiefs on the right hand and on the left ;, and by other methods of the like nature,, worthy of the noble intereft they are en- gaged to fcpport, and fuch as (hall finally caufe it to profper and prevail.
I fhall only obferve once more, that God declares he "would caufe this enmity to take place, and perpetually to fubfift. / will put eiiniity between thee and the woman, between thy. feed a?2d her feed. It mull be remarked here, that the enmity of the ferpent to tlie woman, was already fixed in his breaft, before this part of the fentence was pronounced ; for with the moft determined malice to deftroy her, he af-. faulted her with his infidious temptations. He feduced her with a murtherous intention,, probably hoping, either that God would im- mediately execute the fentence of death againft our firfi parents, or that if 'tw^as deferred for a fealbn, they iliould finally fall under it without redemption, and die without any poflerity -, whereby the original blefllng of Godi, to increafeand multiply, would have been fruftrated, which would have gratified his- pride and revenge ; or have had a poilerity as cur fed as himfelf, which would have been grateful to his malice and cruelty. So that it was not God who put enmity into his heart to our fii ft parents. He only permitted it to
continue
Serm; 4.' Serpent farther eicpiained} S7
continue, and as he knew the fame enmity that he had fhewn to her, would continue to her feed, when in the fullnefs of time God fhould give it her, he by promifing and fending it, did indeed give occafion to the continuance of that enmity, and fo far might befaid to put it into his breaft, without being in the leail acceffary to the producing it, or in any meafure the caufe of the con- tinuance, fin and guilt of it. That was all from himfelf and the utter perverlion of his nature, agreeable to which God per- mitted him to ac5t, and determined to over- rule it at laft to his own deilru<fl:ion. In like, manner as to the feed of the ferpent, evil an-- gels^ and bad 7nen, it is npt God that infpires them with their malice and, hatred, and ho- ftile enmity to himfelf, his government and laws ; to true religion, the prad:ice of righte-. oufnefs, and the peace and welfare of his people. No. The afp is poifonous, and the ferpent will fling by natare, the fcorpion will produce a fcorpion like himfelf, and the ge- neration of vipers bite like the vipers they come from. This enmity is originally and, wholly from the??ifches, and the very charac- teriflick of the ftock they proceed from, and God hath no other hand in it, than by giving them in the coarfe of his providence fuch oc- cafions and opportunities, as they will lay hold of to ad: agreeable to the natr.ral dilates of it ; juft as the traveller, by being en the road, gives the robber the opportunity, and perhaps puts it into his head, to plunder and deftroy G 4 him..
85 The Sentence on the Serm. 4I,
him. So that this unnataral enmity is their iin, the hlame is their own, and they cannot without impiety father it upon God, who though he permits the continuance of it in the world, holds it in the utmofl detedation, and will over-rule all the effects of it, finally-, to bring about the mod general and lading good.
But then with regard to the feed of the wo-. man^ the hand and agency of God is more hn-. mediate and direct^ in the ennnty they con- ceive, and the oppodtion they nidke to the ferpent and his feed. The promifed feed was the fpecial appointment of the wildom and mercy of God, originally promifed and adlually raifed up, in oppodtion to the ufurpa- tion of apodate fpirlts, to controul their power, to check the progiefs of their triumphs, to redeem the captives out of their handsj,^ as many of them as would accept deliver- ance, and to cany on the conted with them',, 'till thry ihould be finally fubdued, and an eternal end put to tlicir ufurpations and cruel dominion over mankind. And as to all the faithful diiciples of Chrid, who enlid un- der his banners, ferve him in this facred war- fare, and engage in the oppodtion under his conduc!^ and protection, they are the feed t'nat God fe cures to hiuifclf, they ilia] I ferve him, they are made wllUng to do it in the day- of his power, and Jlrong in the Lord; and ijioathed with his armour, they are enabled dedfadiy to refid, maintain their ground, and finally to triumph over all thefe rebel and
apodate
Serm. 4. Serpent farther explained, ^9
apoftate powers of darknefs. The principles^ by which they are animated to continue (led- faft in the conflid:, are of God's infpiring ; the motives that hearten and encourage them are of his providing, the renewal of their ftrength is by the kind aid and influence they derive from him, all their fuccefies in this oppofition they owe to his prefence v^ith them, and the rcnew^ed afliftance of his good fijirit, as their find rccumpence (hall proceed from his never-failing bounty and infinite goodnefs. So that the originally fpiriting up, and the continuing through all ages this fa- cred enmity and oppofition to the ferpent and his feed, is the peculiar work of God's frovidetjce and grace^ owing to his infinite mercy, and fatherly care to preveiit the en- tire ruin of m^nkind^ when revoked from God by the perfidy and fraud of the cruel feducer, and was a part of the fentence pro- nounced on this ferpentine angel peculiarly cutting and ungrateful to him ; not only as it fruftrated his main purpofe to deflroy the whole race of mankind in their fir ft progeni- tors, but as he found, that one (hould come from this very woman, whom he had w^ick- edly deceived, who fhould feverely revenge on him. her injuries, and awaken fo firm and du- rable an enmity to him, as (hould finally in- volve him in eternal perdition. I (hall now Gonclud". w^ith oblerving,
That there \^ one grand dm fion, that com-* prehends the Vv^hole race of mankind, with- out any diftinClion of or regard to the dif- ferent
go J he Sentence on the Serm. 4;;
ferent external charaders, ranks, conditions, and circumftances, that here feparate us from one another : We are either of the feed of the ferpent, or belong to the promifed feed, /. e, Chrift ; we are either engaged in the caufe of the grand apoftacy from God, the author and head of which is the fubtle and deftroy- ing angel, or in the intereft and fcheme of man's redemption, the author and finifher of which is the Son of God ; and in confequence of this, the wifdom and difpofitions that pof- fefs us, are either earthly, fenfual, and de- vilifli, or heavenly, rational, and divine. Sin is of a truly diaboHcai extradl. It is impoffi- ble that God fhould be the author and en- courager of it, becaufe he neceflarily abhors, and will fiually puniili it. Heaven is too pure a region to endure it, and it no fooner there appeared, but it threw out the horrid monfter with indignation, and forever barred its gates againfi: its future entrance ; and ftrange, though true, he who firfl gave being to and harboured it, is changed from a feraph into a ferpent, and the amiable angel of light transformed into a devil. He therefore is the parent of fin, it is a production in his own image and likenefs, it leads to him every one that hearkens to his follicitations, and will finally involve them in his ruin. But is this any re- commendation of fin, that the devil is the author of it, that if thou finneft it is by his inftigation, and that he tempts thee to com- mit it, only that he may have the cruel pleafure certainly to defi;roy thee. And wilt
thou
Serm, 4. Serpent farther explained, 91
thou thus gratify the adverfary of God, and thy own capital enemy, by fuffering thyfelf to be led by him into final and irretrievable ruin ? Wilt thou continue amongft that ge^ neration of vipers^ whom their own incurable wickednefs ripens for deiftrudlion, when Chrift is willing to open thine eyesy to turn thee from darknefs unto light y and from the power of fat an unto God, that thou mayeji receive forgivefiefs of thy fins, and an inheritance amongji them thai are fandlified by faith in him ? Rather as Mofe^ faid to the congregation, when Korah and his companions flood before the Lord, depart, I pray you^ from the tents of thefe wicked meuy and touch nothi?ig of theirs, left ye be confumed in oil their fi?2S. The houfe of God is open for our reception, and he invites us as a father ta accept the honours and priviledges of his fa- mily. If we belong to the promifed feed, all we can wifh or v/ant is fecure. All things. are ours : Whether the worlds life or death, or things prefent^ or things to come. All are ours^ fo^ we are Chrijl's^ md Chriji is God's.
SERMON
92 Conjequenceii of the Enmity between the Serm-. 5.I
SERMON V.
The Confcquences of the Enmity between the: Seed of the Womaa and the Serpent.,
Genesis iii. 15.
And I will put enmity between thee and the woman y and between thy feed and her feed. It JJoall bruife thy heady and thoufjalt bruife his heeL
IN two preceding dlfcourfes I have en- deavoured to prove, that the tempter of Eve was not in form^ or reality a brutal fer pent ^ but a feraph ferpent, even that old ferpent the Devil and Satan ; I have alfo explained the fentence pad upon him, and the enmity that was to take place and fubfift between the woman and her feedy and the ferpent and his feed.. I now proceed,
II. To the fecond thing, to (hew the final' confequence of this contejl, and where the vie-- tory fliall fall. T^he woman s feed f jail bruife thy head, and thou fmlt brufe his heeL You fee it is (?;7^ and t\\Q fame ferpent fpoken of here as
in
Serm. 5. Seed of the tVoman and the Serpent, 93
in the beginning of the hiftory ; he who was more cunning than the hearts of the iield, and by his fubtlety feduced the woman, that fliould have his own head bruifed, and that fhould bruife the heel of the woman's feed. It is evident that this part of the fen- tence is couched in terms that relate to the nature and qualities of the ferpent of the field, but which have neverthelefs a plain and eafy meaning, and of which the fenfe is obvious and fignificant. It is very well known, that the principal ve?2cm and poifon, ^nd therefore the great power of the ferpent to wound and dedroy, lies in the head ; and the author of the excellent book of Ecdejiafiiciis obferves ^^, That there is no head above the head of the fer- ferity /. e. more mifchievous and deflrudive than a ferpent's head. The crufhing this im- mediately deftroys him, and it is fcarce poffi- ble to deftroy him, without crufliing his head, and trampling it under feet. Hence the treading on, or trampling under feet, the {tr- pentine kind, or fecuritv from the moil: fatal dangers, is repreiented as the privilege of thole who trail: in God, and are under the protedion of his power. ThouJJ:alt tread upcn the lion and the adder , the ycimg lien and the dra- gon thou jhalt trample under feet -^y difarm them of all their power, and render them utterly incapable of hurtino and deftroying thee. So that the crufing the ferpent's head evidently
* -\xv. 15. f VisXm xci. 13.
means
94 Co7ifequences of the Enrhity between the Serm. 5.
means the intire 'vidtcry over him. The wholly depriving him of the means of infect- ing, wounding and deftroying others, and the utter abolition and perpetual deftrucftion of his dominion and power. But then this vic- tory v^as not to be obtained by the conqueror without danger and hurt. Thou /halt bruife his heel. The biting of the heel is reprefented as the property of the ferpent. Dan fiall be ajerpent by the way^ an adder in the path, that hiteth the horfes heels -f* ; the fame is taken no- tice of by profane waiters ; the ferpent or adder naturally turning up to bite and wound thofe, who unwarily tread on it. But the heel is 720 rjifal part, nor a wound in it ne- ceflarily fatal. It is not the feat of power, and life and adivity, dominion and authority may ftill remain, even when the heel fmarts by a coniiderable injury or wound. So that xh^bruifmg the heel c^iU. denote only fome lejfer hurt, that the woman's feed fhould experience, in his contefl; with the ferpent, without any final deftrudion of him, or abolition of his power. i\nd from this perfonal oppofition between this fingle ferpent, and the woman's feed, I think this ferpent can never be a beaft of the field, between whom and the feed of the woman there never was, nor could be any perfonal conflidl ; that ferpent who be- trayed Eve^ if a bead of the field, being many ages dead before the woman's feed v/as bora
* Gen. xlix. 17.
into
Scrm. 5. Seed of the Woman and the Serpent, 95
into the world. And though men do now and then bruife the heads of ferpents, yet this is fo rare and inconfiderable a thing, as cannot be an accompliftiment of the prophecy in the text, in which the intire deftrudioa of the ferpent, fo that he fhall never more re- fume or exercife his power, is evidently foretold and aflerted. So that 'tis thtferaphick angelick ferpent that muft be here intended, who as he was permitted to feduce the womian, God intimated fhould be farther permitted to crufli the heel of her feed ; not indeed for the fake of gratifying his malice, but to turn every part of his fcheme to his own confuiicn, and render the promifed feed's vidory over him more glorious and compleat.
It is evident therefore, that this prophecy, of bridjing the ferpent' s head, implies the abo- lition of the power, and the utter deftrudion of the influence, authority and government of the angelick ferpent ; that evil fpirit who revolted from God, and dre\v v/ith him num- berlefs fpirits into his crime and condemna- tion ; and who by feducing our firft parents into fin, thought probably to have added this world to his empire, and to have reigned as the fole lord and fovereign over it. But in the curfe God pronounces on him, he entirely deftroys the ground of fuch a prefumptuous imagination ; by alTuring him, that how much fo ever he might triumph in his pre- fent fuccefs over the woman he had de- ceived \ the woman in her turn fhould triumph
over
gS Co nfcfiuences of the Enmity between the Serm. 5^
over him, and produce a Son, whofe vidtory over him fliould be final and complcat, and be attended with a total and everiafting de- llrudlion of his ufurped powder and dominion over man.
As this prophecy feems to intimate a kind of pc7-fonal confiiB between the ferpent and the woman's feed, the hiftory 'of our Saviour's life points out the accomplidiment ; who when driven into the ijoildernefs was fubjed: to the te?nptaticns of this old ferpent iov forty days J but who maintained his integrity, came off unhurt in the conflict:, and fent away the infidious tempter afhamed and difappointed. But this did not fatisfy his malice ; for being repulfed in this attempt, he excited the ma- lice of the feii's towards him, and infligated them cruelly to perfecute, and finally to de- ftroy him, by nailing him to the crofs. But here alfo his policy failed him ; for this pro- mifed feed rofe triumphantly from the dead, and thus trampled upon the power of this his implacable enemy.
The abolition of his power over mankind, was the glorious fruit of this perfonal conqueft of Satan by the Meifiah, for in virtue of Chrift's refurreBion^ and advancement to the right hand of glory, and the effiijion of hisfpirit on his Apodles, his doctrine and religion had an amazing, rapid, univerfal progrefs, amongft Jews and Gentiles, whereby the nations were faved from the worjhip of idols and devils, and brought to the acknowledgment
and
Serm. 5- Seed of the JVcman end the Serpent. 97 and worJJ:ip of the only true God §. Upon which account, when the ciifciples retuuied with joy to their Mader, and laid Lord, even the devils are fubjcB to la through thy iiame^ he [aid to them : 1 beheld Satan as lightning jail from Heat)en. Beheld I give unto you power to tread 071 ferpents and fcorpions, and ever all the power of the enemy, i, e. I forefee his power iTiall be aboliftied, and himfelf thrown from Heaven, his uiurped dominion and authority- over ciankind, as unexpectedly and faddenly, as {WsxtV-j and irreliflibly as the lightning falls from Heaven. And fo fpccdy v/as Chrift's victory over this ferpcnt, who had fet himielf up as the Gcd of this world, that in a jew years after the death and rcfurrection of Chrift, his rehgion v/as fpread throughout almoil all nations of the earth, infomuch that the Pagan priefcs complained that there were almoft ncne to offer the ufual facrifices, and that the altars and temples of the Q'kA% \\Q,i'tforldken. And on this account t!iey excited the Roman emperors to the fevered methods of perfccution, to put a flop to the victories of the Redeemer, and to re- ftore the ancient religion and idolatry to its origi- nal reputation and influence. At length the vic- tory became more intire^ and after a long con- tell and ftruggle, to ufe the words of in fpi ra- tion and prophecy ||, H'he dragon and his angels found no longer any place in Heaven 3 but that oldferpenty called the Devil and Satan^ who had
§ Luke X. 18, 19. II Rev. xii. 8, 9.
Vol. JV. H dccchrd
gS Confeiuences of th2 Enmity hetz^een the Serrric 5
deceived the whole world, was entirely cajl out with his angels, i, ^ the whole Roman Empire threw off the idolatries of Paganifm, and embraced publickly the Chriftian dodrine and religion. Befides this,
As the great intention of Chriflianity is to tu?''n men from darknefs to light y from fin to rightcoufnefs, 2.nifrom the power of fat an unto God ; and as this great and good w^ork is C07iiiniially carrying on by the word of Chrift, and the influences of his fpirit -, fo this an- cient j^rc/fejv of bruiiing the ferpent's head, is perpetually fulfilling by the gradual fuccefs of truth and righteoufnefs, the converfion of iinners, and the addition to the church of God of fitch as fall he finally faved. For every one, who is recovered from the power of fin, is rcfcued from the power and fnares of the devil 'y and he who by faith and hope fecures the victory over the temptations of life, and maintains his xledfaftnefs in Chriftian piety and virtue, defrauds the tempter of his prey, triumphs over his malice and fubtlety, gives a wound to his authority, and tramples on this great deceiver and dedroyer. And as this fpiritual victory is owing to the communica- tion of grace and fl:rength from Chrift, as we heconie conquerors through Chrifi that loved uSy lie triumphs over this infidious ferpent, in and by us ; and as we become the fubjedts of his kingdom, wx becom^e alfo the monu- ments of his vidory over the great enemy of God and man 5 and the God of peace, by
thus
Serm. 5. Seed of the Woman and the Serpent, 99
thus brui/i7ig [at an under our feety is gradu- ally acccmplifhing this original predidion, that the feed of the woman JJjoidd cruJJ: thefer^ pe?ifs hdad.
And finally, as this ferpent> this adverfary of man triumphs over the world by fin and death, and his head will not be entirely crujhed^ nor his authority and dominion will not be fully aboliflied, "'till Jin and death JJjall be fijially and fir ever extirpated _ from mankind ; fo at the confummation of the v^orld, when the number of God's eled: lliall be compleated, and the fcheme of the divine providence and grace fhal! receive its fall accomplifnment, by the refurredion of thejuft, and the gathering together all the heirs of falvation, and the fons of glory ; then fliall the promijed feed frilly triumph over tliis vanquiilied enemy, and fo bruife this ferpenfs head, as that his empire fliall never more be revived, but his authority and government come to a perpetual end. The author to the Hebrews tells us *, that forafmuch as the children are partakers cf fefi and blood, fo Chrift hlmfelf alfo took part cf the fame, that through death, or by dying for the fins of men, he might defiroy him, who had the power of death, even the devil. And as he mif reign, 'till all his enemies are put under his feet, and the laf enemy that foall be dejlroyed is death -, when death and the grave fall hereafter deliver up the dead that are in them^ death amd the
• Heb. ii. 14.
H 2 grav^.
loo Confequences of the Enmity between the Serm. 5,
grave fiall be ihcn ccft i?ito the lake of fire "f-, i. e. utterly and forever be aboliflied, as though they were abfolutely confumed in a burning lake. And when by this refur- red:ion, "what is corruptible in \x% jhall put on incorruption^ and ii)hat is mortal in usjhall be cloathed %vith i?n?nortaUty i then fiall be brought to pafs, then ihall be fully accompliihed that which is written : O deaths where is thy fiing ! O grave, where is thy viclory ! Then fhall the Redeemer come \n the fuil triumphs of a con- queror, to be glorified in his faint Sy and admired by them that believe ; when the ferpent and his Jeed, Oi feduced angels and men, iliall be bound in chains of everlafling darknefs, and receive the punifhments refpedively due to their crimes, iji an eternal defirnBicn Jrcm the pre - jejice of the Lord, and the glory of his power ; Vv/hen laQ followers of the lamb^ as the confe- quence of their fidelity and vid:ory, fliall by the perfection of their natures, in an entire confcrmity. to God, and being changed into the glorious image of Chrift, be fully pre- pared for the happinefs defi^ned them, and by being vefced with immortality, ihall enjoy that happinefs, without the fears or poflibi- lity of lofing it. Thus iliall the fatal con- fequences of the fiifl temptation and fall be prevented, as to all the recovei-ed and faved part of mankind, the w^oman's feed fnatch the viclory out of the ferpent's hand, and his
I Rev. XX. 13, 14.
head
Serm . 5. Seed of the Woman and the Serpent, i o i
head be fo entirely crufl:ied, as that he fhall never more be capable of feducing and ruin- ing the creatures of God, and the only fruit of the vidories he hath obtained be, his con- demnation to a more aggravated punishment and defliudion.
But then it muft be farther obferved, that though the promifed feed is propheiied of, as giving a deadly wound to the ferpcnt, by crufhing his head, y^t it is as plainly and cer- tainly predicted, that \k\t ferpent fcculd be permitted to bruije bis heel. This, as op- pofed to the crufhing the head, evidently points out a red, but fiot a fatal and mortal wound ; an injury in fom.e inferior, but not in any capital and vital part ; not an abolition of power, or lofs and deflrudtion of authority and dominion, of which the head is the em- blem, and which is the feat of thought, re- flecflion, wifdom, and all thofe rational exer- cifes, on which the right management of power and authority depends ; fo that how- ever grievous the bite of this ferpent might be, the venom in Rilled (hould not be deadly ; the wounded heel ihould admit of a cure, and notwithftanding the wound, and the fmart at- tending it, fl:iould be fufhciently able to crufh the biter's head. So that what is evidently denoted by this part of the prophecy, deli- vered in terms peculiarly applicable to the natural ferpent, is : That ihis feed of the wo- man, in his attempt to crufli the ferpent, and deftroy his power, (hould himfelf be ^rievoify wounded, and feel the efforts of his H 3 oppofition^^
102 Confequences of the Enmity between the Serm. 5.
oppolition, maliccj and cruelty ; though not fo wounded as to be utterly deftroyed. And of this, the whole hiflory of our Saviour's life is an abundant proof. When an infant Herod was inftigated to dcftroy him. When in the wHdernefs he ivas tempted by the devil to deftroy himfelt, by cafling hinifelf down from the battlements of the temple. When he entered on his nnnijiry, the Scribes and Pha- rifeeSy the Saddiices^ Piiejh mid Rulers of the people were excited to dejircy him, 7 hey op- pofed his dodrines, they blafphemed his mi- racles, they wounded his reputation and charader by the moft infamous reproaches and charges, they purfued him with an un- relenting hatred and malice, they fuborned againtt him falfe witnefles, they judged and condemned him as worthy of death, they de- livered him over as a malefador to the Ro^ mans, and finally, clamoured him to an igno-- mi niGiis and painful death. And when he was betrayed and actually feized, he told his ap- prehenders : T^h'is is y cur hour, and the power of darknefs * \ the hour, in which God per-- mits you to work according to your owr^ wicked purpofes, and in which the power of darknefs is allowed to have his will and de- fires over me. And by thefe oppofitions and perfecutions, and his being given up to the death of the crofs, his heel, all that was mortal in him, was wounded and bruifed. But the wound was not ftriftly mortal, it laid
* Lyke xxii. 53,
his
Serm. 5. Seed cf the JVcman and the Serpent, 103
his body afleep, by the venom of it, but for a fliort feafon, when the hand and power of the Ahnighty healed him, and to the confiifion of his adverfary raijed him to an im-^ 77iGrtd life. And though the deflroyer un- doubtedly rejoiced at his imagined vidory, when he had brought him under the power of death, and hoped to have retained him as his prifoner with the red of mankind, yet his triumphs were ill-grounded, and but of a (hort continuance, and the very wound he gave him was what crufhed his own head, and fecured to the promifed feed an eternal and compleat vidory over him. For by death he dejiroyed him who had the power of deaths even the devil y and delivered the?}!^ who through fear of death, had been all their life time fubjebi to bondage ;by raifinghimfelf from the dead, and railing thofe who fhould believe in him to the hopes of, a bleifed refurreclion to life and immcitalitv.
I fliall conclude the fubjed, by reprefenting to you in a few wo ds the propriety, ftnejSy and equity of this fentence, and how kindjy adapted it was to relieve our firfl: parents un- der the confcioufnefs of. their guilt, -and their fear of piuiifliment, and howjiift the reta- h'ation was upon the ferpent himfelf, by whom they were feduccd to the lofs of their innocence, and the forfeiture of their happinefs.
He by exciting the woman's //V^-i^, and flat- tering her w^ith fuch an increafe of know- H 4 ledge,
104 Confe(iiiences of th2 Enmity between the Serm. 5.
ledge, as fliould render her like the gods, deceived her into a violation of tlie lav/ of God ; and for this is punifhed by being far- ther degraded fro:n his original form and con* dition^, and reduced into a iiate more fervile, abje^ft, and vile than the beafl: of the field 3 a circun^ftance that inufl: be of all others the .molt ungrateful to this proud and revenge- ful fpint, who durft rebel again ft his Maker, and alined to lival him in majefty
and aominion.
Again, the aim of this fed ucer feems to have h^cn entirely to h ve gained over the v/oman, and all that were to proceed from I'ler, to his own iiztcreft, to have entered inro a thorough and lauing apoftacy from God, and v/;llingiy to have fubmitted thenifelves to his authority and government. Y^mX. God herein difappoints him, and inftead of fufFering his malice, pride, and ambition to be gratified, lets him knov.% that even fhe, whom he had be- ^^At^\ ffjoidd kate him as her mortal adverfary, rtmounce all friendmip with him, and that this emnily to him and all his fiimily ihould hz perpetuated in her feed ^ and lad forever through- out all fuccelTive generadons of it.
As there v/as ibmev/hat of an ambiguity in the lentePiCe : In the day thou eaie/i thereof thou fiah furely die, which might either be under- uood either of their dyirig immediately^ or be- coming mortal^ and dying at a certain period at'terwards ^ if the tempter hoped by feducing them irom God to bring them \xrAtx immediate
deftruitiona
Serm. 5. Seed of the Woman and the Serpent. 105
deftrudion, and fo cut off as it were the v/hole human race in their firft progenitors ; in this God rendered his fpite and envy im- potent, and fruitrated fo cruel an expectation, by letting him know, xhzi they JbouU live ; and that the woman he had beguiled by his fubtlety, (liould be bleffed with one, who fliould be pecuUarly her feed, and who fliould prove a common blcffing to all her poflerity.
If he thought, that by prevailing with our firfl: parents to fin, he fliould farther, if they were permitted to have any pofteri.y, fo cor- rupt and ruin them, as he had done their pa- rents, bring them into fubjecflion to himfejf, and to fpread guilt and rum throughout thisivhok creation of Gody and difappoint the benevolent intentions of the Creator in their formation ; in this view alfo God was pleafed to mortify him, by telling him, that even the pcjicrity of her, whom he had feduccd, fliould declare open oppofitlon and enmity to him, fiiould utterly renounce his intereft, and by ccnfequence be- come the fervants of God, the objedis of his favour, and hearty friends to the caufe of re- ligion and righteoufnefs.
If he imagined, that by perfuading our firfl parents to fin, he ihould at lead: involve them m cert ai7i and eternal death y as the threatening to the tranfgrefiion was exprefs and pofitive : In the day thou eat eft thereof thou JI: alt Jure ly die ; and that their pofi:erity fiiould be in- volved with them in the fame deftrudion of
death i
io6 Confequences of the Enmity between the Serm. 5.
death ; as it feemed obvious that mortal pa- rents could not produce an immortal pofte- rity ; herein alfo his fentence fhevved him the folly and falihood of his expedation, as it in- formed him, that the power by which he had deftroyed them (liould fooner or later be de- ftroyed, and that both fm and deaths by which he triumphed over them, fliould be finally and for ever abolified. And ladly,
To check his pride y and prevent his triumph in the too eafy victory he gained over the wo- man, and by her over her hufband, and that he might not think his empire fliould be uni- verfal, and his dominion over the world ever- lafting, his fentence informs him, not only of the woman's and her feed's perpetual enmity to him and his feed, but the woman flzould triumph in her turn over him, and that one, who flaould be pecidiarly her fi^n, fliould, in fpite of all the ferpent's oppoiition, and the wound he might give him in his conflicft with him, obtain a final and compleat victory over him, entirely crufihis heady ftrip him of all dominion and authority, deflroy his power to tempt and hurt, and put an eternal end to his ufurpations over the kingdom and fubjecfts of God ; hereby not only fliewing him, how fruitlefs his perfidy and fubtlety and malice fhould prove, but that it Ciould at Jail: iffje in his own aggravated deftrudtion and mifery.
We may here juftly admire the ahiindant grace and mercy of God to linful man, in that every part of the ferpent's curfe and fentence,
though
Serm. 5. Seed of the Woman and the Serpent. 107
though dreadful to him, fpeaks comfort to them, and fuggefts to them the flrongeft mo- tives to repentance, to return to God and hope in his mercy. All that is faid of the enmity between the woman and the ferpcnt, and their refpedtive feeds, and of i\-)t cruih- ing of the ferpent's head by one, that was to be peculiarly her fon, immediately pre- vented their fears of inftant death, flicv ed them they (liould be blefied with a poflerity, and that finally, the tempter and ieducer himfelf fliould be utterly deftroyed. though he had now triumphed in the advantage and vidlory he had io lately gained over them. And la%,
Whdt I would willingly leave imprefied upon every one of your minds, is : That however pie afmg in themlelve^:, and f]y tiering to our pr'flioiis, any tempi alions to fin may be, yet there is a ferpenfs JUng concealed in thefjiy and if we are caught and fed uced by them, we may receive an irrecoveiable and mortal w^ound. They fhould be confidered, as what they are, the fugj^eftions of a de- ceitful and deflrudive fpirit, thai infidioufjy waits every opportunity to leduce and ruin us j and becaufe he durfl: not appear in his proper perfon, for that would be caution and guard enough againft the influence of his temp'ation, he deceives us by ourfelves, calls in our pafiions to his aid, and his great art is, to make them fublervient to his defign of deilroying us. But we may eafily dif- cern his agency, if we will confider. For
there
io$ .^onfequences of the Enmity^ &c; Serm^ 5.
there can be no ftronger proof whence the temptation comes, than its being a tempta- tion to^ violate any one of the commands of God. Be watchful therefore that you never admit them. Guard your minds againft them by the principles and habits of religion. Strengthen your refolutions of never com- plying with them, by ferious and fervent prayer to God, and whatever temptations you may be expofed to, he will find a way for your efcape^ and enable you to bear them.
SERMON
( 109 )
SERMON VI.
The Entrance and Prevalence of Sin and Death over Mankind.
Romans v. 12.
Wherefore^ as by one man Jin entered i?2to the world y and death by Jin ; and fo death pajfed upon all men^ for that all have famed,
I Have confidered the nature of the trapf- grejjion of oar firfl parents, and the threa- tening annexed to it, which was the punifh- ment of death. Thefe words, which I have now read, give us an account of the pro^ grefs of theic two forn^iidable evils, and their propagation from the firfl man amongft all his defcendarus. As by one man Jin entered into the ivorldy and death by fan, fo death hath pajfed upon all men ^ J or that all have Jinned, Both fm and death came from one root, and are con- veyed by it to all the branches that have been ever produced from it. The fame man that introduced death amongft mankind, intro- duced
no ne Entrance and Prevalence Serm. 6
duced fin, of which death is the wages 5 the fentence of death included his whole race without exception, becaufe he derived to them the imperiedions of his own nature, the feeds and principles of fin, in ccnfequence of which all have acftually finned. The Apoftle had been, in the former part of this chapter, fhewing the Roman converts the Hilutary ef- fed:s of the death of Chrift, how that when men were enemies to God^ they were reconciled to him by the death cf his Son * ; and afi^ures them, that much more when reconciled, acfbu- ally forgiven their fins, and reftored to his fa- vour, they Jljoidd be favcd by his life ; and tells them, that upon this account, they had rea- fon to rejoice in God, to think of him with pleafure and triumph, as they had received Jefus Chrift, inafmuch as by him they had received the atonement , or as in the original, the reconciliation, Chrift having reconciled us to God by his blood. The words of my text ftand in clofe connedion with thefe. We have received the reconciliation by Jefus Chrift, for this reafon, as by one 77\anfji cn^ tered into the world, and death by fm, and fo death hath pajjed upon all 77ien, for that all have finned. The one man here mentioned is Adam, he compleating the tranfgreffion, when he hearkened to the voice of his wife, and eat, by her perfuafion, of the forbidden tree ; and the entrance of fin and death into the world means, the propagation of fin and death
• Ver. 10, II.
amongft
Serm. 6. of Sin and Death over Mankind. 1 1 1 amongft mankind ; fin being no otherwife in the world, than as ruling in their hearts, and abounding in their lives ; and death is faid to enter by fin, as it was the penalty that God annexed to the commifilon of it, and actually inflided upon all mankind, for that all have Jimied \ God including all the pofl:erity of Adam, in the fentence of death, pronounced on himfelf, becaufe he forefaw all of them would fin and become worthy of death. In fpeaking to thefe words I fhall confider them,
I. As afferting the iiniijcr^alfpread a7id pre- vale72ce of Jin.
II. The triumfk of death over all mankind. And
IIL 'Y\\t great origin of both.
I. Let us confider the coffcqiwices of our firfl: parents fall, with refped to the entrance of fin, and the imive?fal infcBicn of mankind. That fin is fo entered into the world, that all are prone to fin, and all kavefnyiedy is a fadl, I believe that no man will deny ; or that the experience he hath of himfelf, of all around him, and of the whole world, as far as the information of hiftory and teftimony will go, will leave him the leafl reafon to call in qutftion. That there is alfo fome-- ivhat wro?2g in the moral frame and difpofitions of mankind, that the ftate of their paflions and affedions is very irregular and difordered, that their is too ft: ong a tendency to animal andfenfual gratifications; and that the didates
of
112 The Entrance and Prevalence Serine 6.
of truth, of reafon, and of confcience, have not that authority and influence over man- kind, that they ought to have ; in a \vord, that they arc in a ftate of real corruption and degeneracy, to what caufes fosver they are to be afcribed, is a truth which I inaagine can never be with any fliew of reafon con- tefted ; for that every man who lives would be a confutation of all fuch kind of rea- fonings.
I do not indeed fuppofe that our firft parents in Paradife v/ere without their paffions, affec- tions, inclinations and fenfual appetites. They are efiential to human nature, and the hi (lory of their fall is too melancholy a proof that they had them. Nor do I place the corrup- tion of human nature in the natural inftinds, movements, tendencies, or likings of thefe faffions and affedions ; becaufe the paffions would be of no ufe, and indeed would have no exiftcnce in our frame without them ; and as they are the neceilary efteds of matter and motion, of our bodily contexture, and of the fiovz of our blood and fpirits, and in their exercife and operations are fubjed to the go- vernment of our higher pov^^ers, and move only in fubferviency to the good of our frame, and the general welfare of our n::- tures ; they are in this view of them fo far from being wrong, and arguing any thing of a moral perverfion and depravity of nature, that they are really ornamental to it, and greatly conducive to the prefervation and com- tort of it.
The
Serm. 6. of Sin and Death over Mankind, 113 The natural paffions and afFedions are in- Jerted mio our frame, by kirn who made us, for very wife and necejfary purpofes, and are indeed the great fprings that animate the whole machine, fet it in motion and keep it conti- nually going. The work of reafon and prin- ciple is, to guide their tendencies, that they may not have a falfe and wrong dire<ftion, and lead us to improper objects and purfuits ; to regulate the mealure and degree of their ac- tivity, that they may not become in temperate- ly warm, where they fhould be temperate and cool ; nor fluggilh and indolent, where they fliould be lively and vigorous ; to recall and reduce them, whenever they wander to improper and forbidden objeds, and to con- troul and check them, whenever they exceed the bounds that God and nature have pre- fcribed them : And it is fo far from being the intention of true religion, to extirpate and wholly eradicate them out of our frame, as that in many inftances it animates and in- fpires them, by propoGng objedls the moft important in themfelves, and the bed cal- culated to awaken, ftrengthen, and fix them. And indeed the thing itfelf, the utter extinc- tion of our paffions, is a thing impcfllble, and if we could do it, would be far from being eligible ; as it would deprive us of many valuable pleafures, in many inflances prove greatly prejudicial to our fafety, would render us infenfiblc and unaiflive, llrip the confiderations and motives of true religion of great part of their efficacy and power, and Vol. IV. I in
1 !4 ^^^ Entrance and ?riih)aUnce Serm. 6.
in great meafure render our very reafonable faculties, ufelefs and unprofitable.
The guard which nature hath implanted in us againfl danger, and the evils of life that furround us, \s fear and apprehenfion, and without fome degree of it there can fcarce be any prudence, and without this no fecurity and fafety. The great cement and tye of all focial life is affeSilon and love^ efleem and value ^ the defire to pleafe, and fecure the good opi- nion and approbation of others ; and without thefe difpofitions, focieties muft difband, or all the advantages and bleffings of them be entirely loft. Mutual confidence and truft is effential to maintain friendihip and peace, and to carry on all the commercial afi^airs of human life j and ftrip human nature of thofe, every man would be regarded by every man as an enemy, and avoided as having a defign upon his property and welfare. Ambition, I mean the defire of excelling, and hopey u e. the defire after fome diftant good, are pow- erful motives to continued induftry, to pa- tience and labour, to deny ourfelves fome lefler gratifications, to the right improvement of our time, to the cultivation of our faculties, to the acquiring good and worthy difpofi- tions, and to the moft: laudable and difficult purfuits ; infomuch, that whenever perfons are conftitutionally infenfible to thefe gene- rous motions of human nature, or have fub- dued them by the prevalence of other paflions ; they fink down into the loweft kind of life,
and
Serm. 6. of Sin and Death over Mankind, 115
and fcarce difcover any fpark of true worth and greatnefs in their minds. As there are objeds in their own nature unlovely, which deferve our difpleafure, and towards which we Ihould on all proper occafions difcover it, anger itfelf is a ufejul paffion, as by patting on the forbidding afped, it gives warning of our difpleafure, tends to keep the ofi^enfive objedl at a diftance, and thus may prove be- neficial to ourfelves and others. In a word, whatever are the afiedlions and pafiions ejfen^ tial to our frame, they rnufl: be confidered as good and ujef III in themj elves, and infer ted into us for purpofes becoming the wifdom and goodnefs of the Creator, and conducive to the welfare of thofe, in whom he implanted them ; and fuppofing them all to be in a ftate of proper difcipline and order, and under a right diredion and government, they argue the reditude and perfedion of our condition, and that we are the creatures which God in- tended we fhould be.
But then this fyftem is otit of order ^ the va- rious parts of which it con lifts broken and unconneded, and inftead of moving on in harmony, and all mutually confpiring to carry on the one common intention of its forma- tion, they are, like contrary elements, conti- nually jarring, and in a ftate of contrariety and oppofition to each other, fo that the great end of its conftitution is loft, or in great meafure perverted and negleded, the fyflem as thus altered and difturbed is properly cor-- 1 2 ruptedy
ii'6 ^he Entrance and Prevalence Serm. 6, rupted, and in a ftate of unnatural and moral depravity.
When men are deftitute of any of thofe dlfpofitions and affedtions, which are the moft excellent in themfelves, which arife out of their connections and relations, and which fhould have the principal influence in and authority over them, their ftate is then greatly imperfect, they are degenerated from what human nature originally was, and ever fhould be, and from what it muft be, if ever it be- comes the objedt of the divine approbation and regard. If therefore there be no reverence for deity, no benevolence or love to mankind, no religious or focia) affedions, no difpofitions to promote our own perfonal honour and wel- fare, or if they are overpowered by the pre- valence of other paffions and attachments, fo that they have no hold of us, and are too weak and impotent to produce their proper effecfts, in fuch a ftate of things who will deny, that there is a defed: of that moral ex- cellency and worth, that fhould be the cha- racfteriftick of men as reafonable and moral
agents.
Again, v/hen the afFedions and paffions have afalfe and mijiaken direBion^ and are placed upon unworthy and undeferving objeds, on which they fhould never terminate, and the firfl tendencies towards which fhould be im- mediately fupprefled, human nature is thus -far evidently difordered and perverted, and as thus circumflanced can never be the immedi- ate
Serm. 6, of Sin and Death over Mankind, iij
ate workmanihip of God. If we love what hath an intriafick turpitude in it, and delight in what fhoald be the object of our averfion, and choofe what we ought to refufe, and raife expedations from what can never anfwer them, and place our confidence and happinefs in things that muft finally deceive us, or are the certain fources of ruin and mifery, this is unalterably wrong in the very nature of things, is a plain indication of a dijlempered mind, and demonflrates the neceffity of a powerful 7^emedy for its cure. Efpecially
If thefe paffions and aifedtions are not only mifpiaced, but if they are intemperate and warm, obflinate and impatient of reftraint ; and are heighthened into flrong, fettled and. prevailing habits, and have got the power in and afcendency over us, fo that they are be- come as a kind of law to us, we find ourfelves unable to relifl: them, and are led away cap- tive by them at their pleafure ; when inftead of being angry with propriety and dignity, we are foon provoked and fiery, tenacious of refentment, difficultly perfuaded, and hardly reconciled j when we love not only what is unworthy our affection, but with that ardency and ftrength of paflion, as never to fuffbr ourfelves to be recalled from the improper ob*- jedl, and k as to be unable to quit our hold of it, though the moft importajit intercils and confiderations of our natures call upon and oblige us to do it -, when we not only fear, what hath nothing in it, or compara- tively little in it to excite apprehenfion, or d.e- I 3 ferve
ii8 ne Entrance and Prevalence Serm. 6.
ferve our avoidance, but are fo fuhjcd: to the impreliions of it, and fo entirely carried away by its force and prevalence, as to adl contrary to our beft convidions, the didates of our confciences, and the evident diredion of our true intereft and happinefs.
And this corruption is yet ftill greater, when by the habitual prevalence of thele dif- ordcred paffions, and their being ftrengthcned and fettled dow^n into bad habits, our rational powers are injured and "weakened^ our under- flandings are impaired and darkened, cur per- ceptions rendered flow and dull, our judg- ments perverted and corrupted, our wills per- verfe and obftinate, our taiie and rehfh and moral fenfe become vicious and depraved ; in a word, when the powers and faculties of rea- fon are loaded and oppreffed, have loft their authority and vigour, have no ftrength to ex- ert themfelves in oppcfition to fenfe and appe- tite, but are themfelves oppreffed by and en- flaved to them \ how miferable and almofl total is the depravation and ruin of fuch a being, how Is the glory departed from him, how is he degenerate from bis original re6iitude and purity^ and how unlike that man, whom God in the beginning created after his image, and v^/hen he formed him pronounced him good ?
The cafe is ftill more worthy of pity, and the ruin more defperate and intire, when befides the natural paffions perverted and dif- ordered, men have contra5led imnatural appe-- tites 2indi criminal aff'cdlionSy ftrong aver lions to
things
Serm. 6, of Sin and Death over Mankind. 119.
things excellent and good, and an entire difa- bility and incapacity for thole exercifes and adions, for which the reafonable powers are principally given us, which are efTential to ra- tional life, and neceffary to diftinguifh it from, and exalt it above the life of brutes, which arife out of our relations and connedlions with other beings, which alone can bear calm and comfortable refledion, and can be accounted for with firmnefs of mind, and without con- fufion, fear and felf-condemnation j when anger degenerates into rage, difpleafure into hatred, averlion into malice, refentment into revenge, felf-love into envy, felf-prefervation into cruelty, fear into cowardice, love into a vagrant and brutal appetite, and the mind is thus filled with brutal and diabolical paflions, and thefe and other like unhallowed, impure, and unlovely affedions i when men naufeate the proper food of their minds, have contracted a fettled diflike of truth and righteoufnefs, are filled with enmity to the Feditude and govern- ment of God, are reftlefs and uneafy under the reftraints of his laws, have an incurable difaf- fedion to converfe with him. contemn and defpife the principles and obligations of reli- gion and virtue, are become infenfible to and regardlefs of the mod important wants of their nature, are grown indifferent to their proper happinefs, and, in a word, are with- out any inclination and power to adt agree- able to the voice of duty, and follow the dic- tates and ciljs of their mod unqiieftionable aud higheft intereft and happinefs : A rea- 1 4 fonable
I20 ^he Entrance and Prevalence Serm. 6,
fonable being, in fuch a condition, is funk into real dertrudtion, and bath the liro geft fymptoms, that he labours under the moft complicated diforders, and that the moral di- ftempers of his mind are beyond the- reach of all ordinary methods to effed: his cure I fhall only add upon this fubjed, what is the certain indication of this unhappy and difor=^ dered ftate, and that is :
The appearance of all thefe internal maIa-» dies, in their properyr^//Vj and effe^Is, the ha- bitual vices of men's lives, and the irregula-. rities and crimes v^ith which they are charge-i- able throughout the whole of their behaviour^ Our blefied Lord hath told us, what con- ftant experience confirms *, that a corrupt tree will bring forth evil fruity and that out of the hearty proceed evil thoughts, murders^ adulteries y • fornication^ thefts, falfe witnejfes, bhfphemies, and other actions that defile men%, A corrupt, difordered ftate of mind will produce an an- fvverable pradice, and men's purfults and gra^ tifications will be of the fame kind and colour with the internal affedlions that govern and prevail over them -, and there is need of no arguments to prove, that men are wholly {^xv-^ fual in their difpofitions, when they are fo in their adions, and that their very confciences are defiled, when their lives are fcained with the impurity of wilful and prefumptuous fins. When, as the Apoftle exprefies it, they are fold under fin, when they have no underftand-
• Matt. vii. 17. X XV. 19,
ing
Serm. 6. of Sin and Death over Mankind. 12 r
ing or power to do good, when they are hrciigbt into captivity to the law of Jin, when they \\2.VQ, pleajure in unrighteoufnefsy when they live only for the gratification of their appetites, and indulge them at the expence of their duty and intereft ; when no motives, confiderations, or arguments, drawn from the moft impor- tan: and perfuafive objeds can recover and reclaim them, but in oppofition to the au- thority of God, the love of Chriu, the dic- tates of their own confciences, and all the mojft unqueftionable principles and obligations, they obftinately perfift in their criminal and deftrudlive courfes -, fuch perfons have the ftrongeft: characters of corruption engraven on them, and will be allowed by .ill to be in the moft degenerate and ruinous condition, and to have the glory of the reafonable nature wholly departed from them.
And are not thefe marks of corruption, fome or other of them, in greater or JeJJer de- ^rees, too vifible throughout the v.^hole race of mankind ? Who that looks :nto the prefent ftate of the world can hefitate for a fingle moment, whether men are not in a degene- rate and fallen Itate ? Who can imagine that God formed man originally with thofe falfe and fickly appetites that now fo fre- quently prevail in them, with thofe flrong fenfual pailions th >t now influence them, with thofe bad habits that every day en- flave them, with thofe averfions to things of a religious and moral nature, that have
been
122 The Entrance and Prevalence Serm. 6^
been the (hame and reproach in all ages of fo great apart of mankind, and with that abfo- lute hidifference to, and entire impotence and inability for the nobleft and worthieft adlions and purfuits of human Hfe, that fo frequently difcover themfelves amongft the children of men.
I am far from faying or thinking, that this moral corruption and diforder is Ufiiver^ /ally alike y and always equal 2imox\g&. all. Na- tural conftitution greatly differs in different perfons, and the inclination runs peculiarly ftrong in fome, to one kind of gratifications, in others to another ^ and in particular perfons the natural difpofition and make may be pecu- liarly favourable to religion and virtue, Edu- cation^ and not nature, makes a very confi- derable difference in others. The Jlations of men's life, the callings they engage in, and the acquaintances they contract, may be great checks to fome men's paflions, and lead them to an habitual government of them. Provi- dence to others may be peculiarly kind, and the grace of Gody and the pri?2ciples of Chrif- tianity^ may take early hold of fome perfons hearts, and form them into fuch flrength- ened difpoiitions of goodnefs, as that the de- pravity of nature may be in fome good meafure cured, before it hath had time and opportu- nity to exert itfelf ; and that may be falfely attributed to nature, which is the effect of divine, or providential cultivation and im- provement ; and nature might have difco- vered other kind of tendencies, had fiie been
left
Serm. 6. of Sin and Death over Mankind. i 23 left to herfelf without any fuperior diredion or reftraint. The paffions and appetites are, in themfelves, equally prone in all men to all ki.nd of gratifications, and we can none of us anfvver for ourfelves to what extreams they might have led us, had there not been fome favourable circumftances that happily pre- vented it.
But, however, though this corruption of nature fhould not be equally deep and entire in all men, yet are there any who are entirely
free iionx the contagion, and ail the effects of this original leaven ? The [acred writings fcem to reprefent all men, as in a (late of defedion and fin, and to fpeak of it as an extreamly un- likely thing, never to be exptd:ed, that it Ihould be other wife. What is man, that he
JJjcidd be clean^ faith Rliphax, and he that is born cf a woman that he JJ:ozdd be righteous '^ ? And he goes upon this principle, that none can bring a clean thing cut of an unclean ^ \ a fin- ful corrupted parent can never produce an oiTspring uninfedled with his own diforder. And therefore the wife man, in that qucftion, who can fay, I have made my heart cleans I ain
pure from myfn ;]; ? plainly fuppofes, that this language would become the mouth of no man, and that no one could affert the thing of him- felf with truth. And it feemb to be the plain dodltine of our blelTed Lord himfelf, v/hen he told Nicodemus^ that which is born of the
feJJj isflefhy and that therefore except a man be
• Job XV. 14. t xlv. 4. X Prov. xx. 9.
born
124 ^^^ Entrance and Prevalente Serm. 6.
born agaiuy he cannot fee the kingdom of God ||. The experience we have of ail mankind feems aUb to be a confirmation of the fame truth, that there is fome moral imperfe(5lion in the nature of all men, the feeds of fin that they bring into the world with them, that fpring up with years, and that all the culti- vation and care in the world will not wholly eradicate and defl:roy. In the beft foil there are weeds, and oftentimes produced in the greateft abundance ; and in the very beft and kindlieft difpofitions, in the worthieft and moft ex- cellent of men, there is fome alloy to lower their worth, fome prevailing imperfedion, that feems to arife from a natural conftitution, that fliews them to be men, and fhould ever keep pride from their hearts.
But I have often thouf^ht, that there is no. need to recur to external arguments for the proof of what every man may have a nearer, and a more authentick and convincing proof of at home. If every thing was entirely right in us, and our whole frame in that re- gular order it fhould be, and one would, as the producftion of God imagine it originally was ; all our fenfual affedions would be regu^ lar and orderly, obedient to reafon, con- fclence and principle, fubfervient in their ope- rations to the moral and divine life, eafily reclaimed if ftraying to improper objects,, and peculiarly gratified when directed to the higheft and nobleft. Reafon and confcience
y John iii. 5, '3.
would
Serm. 6. of Sin and Death over Mankind. 125
would ever exert their authority, and keep their place, the mind would naturally afpire to its original, converfe with God, and all the genuine exercifes of piety would be ever grateful, and the moft pleafing of all employ- ments J and, in a word, religion and virtue, as the genuine invariable duties of all rational beings, would be as familiar, eaiy, and de- lightful to us, as any other fervices we could be employed in. It was fo with Chrift, in whofe nature there was nothing of the original contagion, and I think that it would be fo in us, if we were as free from this infedion. as he was j and I hope in God thus it will be, in that world of righteoufnefs, where, how much foever it impairs and injures us now, it {hall be entirely and forever extirpated out of our natures. But how contrary to all this is our condition now ? How difficult do we find it to preferve the due order of our natures, and how frequently is it loll ? How foon are our palfioiiS moved without our leave ? How often do they carry us av/ay far beyond what we wifli and defire and endeavour they jQiould •do ? How frequently are our beft convidions and refolutions ineffedual ? How numerous the adual errors of our lives ? What a <lifmclination do we often find to all thofe ex- alted duties of devotion and piety, which .fhould be our delight in the prelent life, and which muft be part of our eternal employ- ment, if ever we attain to the bleiTednefs of the life and world to come ? Let us but care- fully obferve our daily tempers, and narrowly
infped:
1^6 'The Entrance and Prevalence Serm. 6.
infpeft the adions of our lives ; and I am per- fuaded we (hall all know too much of our- felves, to imagine that our natures are in their proper ftate of integrity and perfedion, and enough to lower the thoughts of our own importance and dignity, and caufe us to cry out, every one, from the full convicftion, that we are here in a too degenerate ftate : Create in me^ O Lorc/y a clean hearty and renew a right fpirit within me !
Having thus largely reprefented the en- trance of (in into the world, and its prevalence over mankind, I advance
II. To confider the prevalence and triumph of death over all mankind, aflerted by the Apoflle in thefe words of my text : Death entered into the world by Jin ^ and hathpajfed upon all men ; or paflcd to all men, gone through the whole race j the two inftances of Enoch and Elijah not being of any account in com- parifon of the reft of mankind, to be efteemed as an exception, and their tranflation, without feeing death, not being owing to any natural power in them to efcape it, but to the lingular providence and favour of God, that they might be lively moi^uments of a future world and ftate, in thofe very degenerate times in v»hich both of them lived. Thefe excepted, as death entered into the world by fin, fo it hath pajj'ed upon all men. Here are two things to be obferved.
I. Death hath e?i!ered into the world, and pajfed on all men> This is a fad that none will diipute, which every day, and of which
every
S^erm. 6, of Sin and Death over Mankind. 127
every perfon that lives, verifies the truth, and which they w^ho the lead think of it, and are wholly negligent in preparing for it, know will fooner or later come to themfelves, and put an end to all their thoughts, Ichemes and purfuits in the prefent world ; for what 7nan is he that lives y a?id Jhall not fee deaths or who fiall deliver his foul from the hand of the grave * ? ^he days of our years are threefcore years and ten "f- ; and this may be reckoned the common meafure and period of human life ; and if by reafon of ^QCwYmv Jlre?jgth they JJjould befourfcore years y yet is their fir ength labour and for row ; for it isfoon cut of] and we fly away. The ingredients of which our bodies are formed are frail and perifhing, and in their nature liable to feparate and decay 5 nothing better than the duft of the earth, and into which they are again re- folved by death. ThQ fupport of life, whilft it continues, is by earthly materials, and which can have no virtue or efiicacy in them to per- petuate life, or prevent the gradual decay, or final ceffation of it. We are born under a law of mortality, of which 'tis impofiible we can ever obtain the repeal, or fet it afide by any kind of price that we can offer J, None i:an by any means redeem his brother or himfelf, or give to God a ranfonifor either ^ that they f:ould live for ever^ a?2d not fee corruption ; for the redemption of their foul is precious y and it cecfeth for ever. The purchafe is much too dear to be made by man, nor have we any thing to
• Ffalm Ixxxix. 48. f xc. 10. % xlix. 7, 8, 9.
128 ^he Entrance and Prevalence Serm. 6
give, that can be of any confideration with him, in whom alone is the difpofal of it. The firll parents of mankind fome thoufand years ago returned to their original duft, and their pofterity, in every fucceffive generation fince, have inherited their mortality, and fhared their fate 'y and the prefent one, with all that are to come after us, fhall go the fame way, and finally fall in the fame warfare ; till the very confummation of time, and the fecond appearance of our Lord Jefus Chrift 5 when faithful ChrijlianSy who are then alive ^ and fur- vive to the coming of Chrift, Jldall 720t die^ but JJjall be changed in a moment^ in the twinkling of an eye §, and jhcdl be caught up by the clouds of Heaven to meet the Lord ||, in the celeftial regions, in order to their beingj^r ever with the Lord. 'Till this happy period ihall come, the defolations of death fhall never ceafe ; every generation fliall pafs away to make room for the fucceeding, 'till the fcheme of providence and grace (liall be fully compleated, and the number of God's elecft fhall be xxi-' tirely made up, and the world itfelf fhall be abfolutely coniumed by the flames of ageneral confla,2;ration. 'Twas the view of this uni- verfal fuhjeclion of mankind to death, and the fhortnefs and uncertainty of human life, and thofe numerous afHictions and evils that prevailed every where in it, that made the Pfalmift expoftulate * : Remember how fiort my time is : Wherefore haji thou made all men in
§ I Cor. XV. 51. |( 1 Thef. iv. 17. * Pfalm ixxxix. 49.
vmi f
Serm. 6k cf Sin and Death ever Mankind, 129 ^ain ? Or, rather, why hafl thou made all men vanity, made them of fo ihort lived and precarious an exiftencc, as that their life ieems a mere emptinefs and vanity ? 'Tis fo foon gone, as that it is comparatively no more durable than a Ihadow, nothing more iiib- llantial than a dream or vapour. He plainly favv, that this was an indication of the divine difpleafure towards man, and therefore he complains -f- : Thcu tiirnejl man to deflrpMioUy thou carriejl them aii^ay as ^ivith a flood , they are as afleep, in the morning they are like grafs "which grows up, in the morjiing it flour iflxs and grow eth tip, in the evening it is cut down and witheretb^ for we are conjumed by thy anger ^ and by thy wrath we are troubled. Thou hafl fet cur ini- quities before thee, our fecrct fns in the light of thy countenance, for all cur days are pafled away in thy wrath, and we fpend cur years as a tale that is told ; as foon gone, and of but little importance. And indeed the fubjcd;ion of all mankind, and the manner in which it ge- nerally falls to their lot to die, carries in it fuch ftrong indications of a divine difpleafure, as that it looks like a puniilimcr.t, and can fcarce be efteemed otherwife by any one that ferioufly coniiders it, and gives the highefc degree of probability and certainty to what the Apoille obfcrves farther,
2. That death entered into -the world by f,n, and paffed unto all, for that all havefii^ncd. Had there been no fm, there would have been no
t PfaJm xc. 3—9.
Vol. IV. K^ deaths
130 The Entrance and Prevalence Serm. S*.
death ; death is die fruit and proper wages of it y came in with fm into the world, reigns by means of it, and reigns as univerfally as that fpreads its power and infedion. This feems to be a difcovery of revelcitiojj, mankind bavin? univerfally looked on death as a natural event, that happens to them by the fame ori- ginal law of nature, as to other terreftrial animals y or even to vegetables them.felves, ivhich hve and flouridi for fuch a feafon, and then decay, wither, die, and dilTolve into the dud out of which they were taken. As for iiian^ bis days are as grafsy as a fewer of the feld^ fo ke fourifes, for the wind paftth ever ity and it is go?:e, and the place there f fall know it no morc%, i\nd v/as this in reality the cafe, I apprehend it would be an extreamly difficult thing to account for the reafons and manner of it. The bruie part of the creation feem to have no forefght of it, no kind of appre* henfion or fear concerning if, but enjoy that kind of life, which nature hath allotted them, without difturbance or anxiety, and either die fuddenly and quick by the hands, and for the ufe of man, or drop into the duft by a gradual and eafy decay. But ma-n hath death in pcrpciual forefght, and one of the fiv{i thin;.;s he knows is, that he mufc die. In the midft of all his plenty this uncomfortable ima^e damps his enioyment, and when this fpedie prefents itfelf to his mind, how doth it often £ii him^ with horror and confulion !
X Pfalm ciii. 15, 16.
There
Serm. 6. of Sin and Death ever Mankind, 13 r
There is but one circumftance, that can ever induce him to vviili for it, and that is heavy and incurable afflidtion. And even then, the ap- prehenfion of that fomething vvorie, that may be hereafter, inflantly checks the wii'h, and makes life, with all its preffares, appear the more defirable. So that the fear of death fre- quently damps the relifli of life, and they can- not rightly enjoy the little fpan that is allotted them, through the uncomfortable appreheniion that it will foon be at an end. And how doth the end of life generally come on ? Not in the manner that betokens a friendly diiTohition, or a kind difmiffion from the labours of life, but by pains and agonies, and thofe violent convul- sions of the tortured frame, that render men objecls of great compafTiOn, and are fure indi- cations of real difpleafure, in the great Author of nature tovv'ards finfu! man, who hath fub- jeded him to fuch a lot, ordained his period of life io fhort, and the end of it fo truly wretched and pitiable. Sure I am, there muft have been a wife and good reafon for fuch an appointment, and as fare I am it could not be, becaufe the former of man e-nvied Ivni life, or becaufe the father of mercies orudp-ed him happinefs during the continuance of it. If the thing were duly considered upon the princi- ples of reafon, one would be led to fufped, that this could not be the cnV//^^/conftitution, that there is fome deviation from the plan of nature, that man is not the creature he fliould be, nor life that happy pofleffion it would be,
k 2 if
132 'The Entrance and Prevalence Serm. 6,
if man had not degenerated from his priftine Hate ; and that the privation of hfe, after fo extreamly a hmited time of pofTefling it, and fo imperred an happinefs enjoyed in it, and the lofs of it by fuch a corp.plication of dif- orders and pains, muft be coniidered as a real penalty intiicled by the jufi: governor of the world, to teftify his anger againft the inha- bitants of it, for the numerous tranfgreffions with which they have defiled it. And thofe fuggeilions of reafon are abundantly connrmed by divine revelation. For this evidently in-
forms us :
That man \w his criginal ftate was intended for immortaltty, and liad the means of fe- curing it \ that his firft fituation and circum- ilances v^ere extreamly happy, that he was ignorant of all evil, and expreffly cautioned againfl the only thing that could teach him experimentally this undeiirable part of know- ledge \ that he had no afflidion or pain to imbitter his life, no apprehenfion or fear of death to pall the enjoyment of what he pof- feffed, a liberal plenty of the gifts of nature, every thing neceffary to fupply his wants, and minifter to his reafonable pleafures, and no- thing forbidden him that nature produced, but what would prove fatal in the eating it, and deprive him of that life and happv ftate that he had juft received from the bounty of his Creator. This is juft fuch a fituation as one would imagine the infinite benevolence of God would place a rcafonabie creature in,
whom
Serm. 6. of Sin and Death over Mankind, 12;^ whom his own power and wifdom had pro- duced, and who could not be produced with any original defign and view, exclufive of the real happinefs and welfare of his nature. In thefe happy circumflances,
God gracioufly and exprefily 'warned hioi of his danger, told him v/hat would be the certain confequences of an undue indulgence of his appetite, and that if he difobeyed the law of his creation, the effecl would and fI:iou!d be certain death, and that he fhould be given up to the natural frailty of his conditution, without any means to prevent or fecure him again ft it. For as God formed man out of the duft of the earth, the principles of his body are feparable and corruptible in their natux-e, and his life, even in innocency, could not he maintained without a daily fupply of proper provifions, nor the decays to which it was fubjecft by age and accident, be prevented, but by fome very powerful reftoratives. The fruits of the garden, allowed him for his con- ftant food, were undoubtedly peculiarly nu- tritious and generous, nature being then in her full vigour, and the earth unimpaired either by the curje of God, or the diminution of her ftrength by frequent and long culti^ vation ; and were therefore capable of pro- longing life to a much larger term, than the fruits of the earth, in its prefent ftate, are capable of doing. Bn befides this, there was one part of his food above all others me- dicinal and falutary, called the tree cf I'fe^ K 3 bccaufo
134 ^^^ Entrance and Prevalence Serm. 6,
becaufe of its reftcrative nature, the conftant life of its fruit having a vi tue in it to prevent all diforders in the frame, either as to their caufes or effcd:s, and to repair any accidental or natural decays to which it might be iubjed:, a fappofition no more incredible, than that there fliouid be 7ioiv iuch 'virtues in any plants or minerals, as to remove dijorderSy recover to health, invigorate the fpiiits, and raife men up from the borders of death -, or that the Creator of all things (hould be an abler and wifer phyfician than a mortal man, and capable of continuing the life of which he was the author. So that though the life of our n? ft parents did not arife out of the nature of the miterials of which their bodies were formed, thefe being eflentially weak and frail, yet it might have been fecured by the eflicacious remedies the God of nature had ordained for thefe purpofes, and would have been fecured, had they not forfeited the means of continuing it, and ventured on that criminal gratification of their appetites, which he who made them, told them would certainly prove their bane and deftrudion.
Farther than this revelation informs us, that they ventured, contrary to the warning and prohibition given them, to eat of the fruit which they had been affiired would make them experimentally acquainted with evil, and fubjedl them to all thofe diforders that would bring on the intire diflblution of their frame ; and that being convidled by their own
confeffion.
Scrm. ^. of Sin and Death over Mankind, 135
confeffion, of their folly and guilt, they were Jcnienced to deaths and irrevocably fubjc6led to the power of it ; that in conlequence of this, they were bantjloed from that happy fpot where the bounty of the Creator had placed them ; and from that tree of life ^ which alone produced thofe falutary leaves and fruits, by w^hich the inroads of death could be prevent- ed, and the final ftroke of it effedliually warded off. So that henceforward, the natural order of things, and the immediate appointment of God concurring, man was in great mea- fure left to his original ix'xAx^ and corruptibi- lity, to the difibluble principles of which his body was compofed, and to thofe gradual decays, increafmg weakneffes, and various diftcmpers, diforders and pains, which intro- duce death, and make it frequently extreamly bitter and afflidive. And in this view of death, confidered as a penalty, inflided by the God of nature, becaufe of tranfgreliion, the reafon of its entrance, and of all the worll circumftances that attend it, are eafy to be accounted for. For that will be an ex- treamly proper difpofition of things in a flate of great degeneracy and corruption, that would appear highly unaccountable In a ftate of in- nocence and integrity, and the permillion of natural and penal evil may be an evidently wife ftep, when confidered as 'he deferved and adual punifhment of moral evil ; which it would be difficult to account for, as an ori- ginal firfl conftitution of things, before there K 4 was
1^6 The Entrance and Prevalence Serm. 6.
was moral evil to deferve, or guilt to incur it. And what confirms this account of re- velation is :
That nature flill continues to operate in obedience to this original fettlement of God, and that we fee in the fixed coiirfe of caufes and effeds, that the ^w ages of fm is death. Our firft parents, according tothefcripture account, loft their lives by an imprudent and criminal indulgence of their appetites ; difordered their frame, and introduced into it all the feeds of diftemper and death ^ and were left, by the difpleafure and fentence of God, to the eiteds of their own folly, and excluded by his will from the very poffibility of a cure. And is not this the general conftitution and order, maintained by God and nature to^this day? \ Are not all criminal ijidulgences pernicious m their effedts ? Do not irregular gratifications fpoil the temperament of the body, intro- duce a flow poifon into the blood, that corrupt and vitiate it, and produce either acute or chronical diforders, that fliorten the term of life, eat out the comfort of it, accelerate the feafon of death, and make men feel they are dying, by the torture they experience in the preparatives for it ? Nay fometimes, do they not, by gratifying their appetites, contrary to their realon and duty, fo poifon and inflame their blood, as to render the preventive ef- fects of medicine of no manner of avail, and to bring on a fudden and inevitable diflblu- tion. And as this fettlement of natural
caufes
Serm. 6. of Sin and Death over Mankind. 137
caufes and efFecSs is the fettlement of the God of nature, the fcripture doctrine muft be true, that he ivho fins againjl ^idjdom wrongeth his ownJhuU (i^d all they that hate her love death *.
I fliall only add, that the univerfal /r^S'/V^ of mankind, in all forts oi ijoell ordered gcxern- ments throughout the world, juftify the vvif- dom and equity of God, in iixing this con- nedion between iin and death ; inafmuch as when the crimes of men become intolerable, and the doers of them are too hardened to be reformed ; when the ends of govern- ment become obftrufted by them, and the welfare of fociety is no longer to be fecured by the toleration of them, they are cut off by the hand of ju/iice as unworthy to live, and as having forfeited the common rights and privileges of humanity. So that as fociety is the appointment of God, and the laws ne- ceffary to preferve it, are of his orderance, and agreeable to his will ; thus far alfo the penalty pronounced upon our firft parents fliill holds good to this very day : If thou eateji thereof thou Jhalt furely die ; it being fome kind or other of forbidden fruit, the gratification of fome lawlefs appetite or other, for which men forfeit their lives to fociety, as they did in the beginning to God that gave it. So that death is a penalty both by the laws of God ^nd man, and under divine and human go-
• Prov. viii. 36.
vernment.
138 The Entrance and Prevalence^ &CC, Serm. ^.
vernment, is the effed: of tranfgreffion, or the punifliment of fin. But it may be ail^ed here, how came this contagion oi fin fo u?ii- verfaH The natures of all m&n {ofaiiliy, and the whole race to become fo degenerate and corrupt, without exception, fo as to fubjecl them all without redemption to the power of death ? The anfwer I Ihall give to this in the next difcourfe.
SERMON
[ 139 ]
SERMON Vil.
The Scripture Account of the Entrance and Prevalence of Sin and Death vindicated.
Romans v. 12.
WherefcrCy as by one man fin entered into the worlds and death by Jin -, and jo death pcijjed upon all men^ for that all havefiined,
HAving given you what appears to me to be the Scripture account ot the en- trance oi fin and death into ihe world, ai.d their generally prevailing, it rr.ay be ?.f!ced : How came this contagion o^ Jin ij nniverjal ? And the nature o\ all men to be fo faulty, and the whole race fo degenerate as to fub- jeft them ail without redemption to the power of d< ath ? This brings m^
III. To the la<:> part of the fubjca:. I pro- pofed to confidcA^ the account t*iven in my text of the origin and rife both of /^// and death, and the conveyance of them to all mai kind. By one man fin entered into ihe i^uPd^ and Jo death bath paJJed upon all men.
By
140 Scripture Account of the Entrance and Serm. 7,
By one man fin entered into the 'world, as the firfi man who ever lived v^as himfelf -^ifmnery and as herein he gave an example ap.d pattern of finning to all his poflerity, fo they have but too exadlly copied the example he hath given them, and by the number of their fol- lies and tranfgreflions, have many of them gone probably far beyond the orig'nal. For mankind, whatever arts they have been de- fecftive in improving, have not been deficient in thofe of vice ; every age being fruitful in finding Out inventions to gratify their appetites, to offend againft the law of God, and forfeit the life and immortality that is offered them. And this is, in the judgment of fome, the only or the principal fenfe, in which the Apoftle afferts, that fin entered into the 'world by one man ; as he may be faid to be in a fort the author of it, and firfl: leader to it, by his own pra'flice and example. But if I underfland the words, as they appear to me in their na- tural and original fenfe, more mud be in- cluded in them than this ; for in the fame fenfe as death entered into the 'world by one man, fo did /&2 'y and as death's entrance into the world implies, all the world*s becoming fub- jedt to it, /. e. all men who dwell in it ; fo iin's entrance into it, muft in like manner fig- nify, the fubjedlion of all to the power of it, and that in confequence of the offence of one man, becaufe in confequence of that of- fence of one man, all have died.
But how are all men fubjeS to fin in confe^ quence of the firfi man^ ofimding ? I fuppofq
ia
Scrm. ^. Prevalence of Sin and Death vindicated, 141
ill the natwal courfe of things^ and by a fixed train of caufes and etFects. I place the cor- ruption of human nature, in the undue and irregular tendencies of fenfe and appetite, and the ill effeds ariiing from hence on the reajon^ able powers themlelvcs ; by which they are frequently impaired, checked and controuled in their exercife, and rendered liftlefs and impotent to all the proper adions of the ra- tional and divine life. And I think St. Paul places it in the fame thing, when he fpeaks of the Jiefb lufiing again] t the fpirit^ that in his JteJI:) dzvelis no good thing *, and that there is a law in the bodily members^ that wars againjl the law cf the mindy and brings men into captivity to the law cf fin -f • ; with many other expref- fions to the like purpofe. Now if bcdily dif- orders are propagated by the law cf naturae ^ all the inconveniencies ccnneBed with, and arifmg from them, mufi by \.\iQ.f:nie law be propagated alfo j whether thefe inconveni- encies be of 2i moral or: a natuiud VAnd, or whe- ther they aiicd: the mind or body. If they aft'ccl the mind, and injure and weaken the capacities of it, and prevent the due exercife and operation of the powers of it, and thus render the practice of (in more eafy, and tlie great duties of religion more difficult and im- prad:icable, thefe inconveniencies are thus far of a moral nature, and argue a moral as well as a natural corruption, a diftempercd mind, as well as a difordeied body. And doth not
■ * Cal. V. \j. f Rom. vii. 18 — 23.
the
142 Scripture Account of the Entrance and Serm. 7.
the experience of all men convince them, that bodily iridifpofitions are frequently tranf- ferred from one to another, and that the dif- tempered habits of the parents are frequently transferred to, and made the inheritance of their children after them ? A valetudinary coniiitiuion cannot, in the ordinary courfe of things, produce a robuft and athletlck one j a fiery difpofition hath no chance to convey meeknefs and forbearance, nor the impurity of lavvlefs and vagrant affecftion to be the pa- rent of modefty and continence. Where therefore is the difficulty of fuppofing, that when our firft parents had poifoned their conilitution, deftroyed that due order between the rational powers, and the inferior inftind:s of their animal nature, in which God had created them, and thereby given the afcendency to paffion and appetite and inordinate defire, to pride, to curiofity, and the impious am- bition of becoming like the gods, and had thus fubjeded themfelves to all the inconve- niencies natural and moral, of a corrupted na- ture, and fallen condition 5 I fay, where is the difficulty of fuppofing, that they conveyed their own nature to their poderity, or that they could not convey to them a better and a more perfedl one than they had themfelves. Yea, I think the difficulty lies in the other fuppofition, that perfection fhould come out. ol imperfection, health out of diflemper, a clean thing out of a?! unclean one^ good fruit from a b:id tree, or Avec: water from a bitter fountain ^ which are the fimilitudes which
the
Serm. 7. Prevalence of Sin and Death vindicated, 143
the Scriptures ufe to reprefent and illuftrate this truth.
If it (hould be faid, as it hath been faid, to load this truth with abfurdity, and a kind of impiety, that this feems to throw the corrup-^ tion of human nature upon God, as it renders it necejjary by the very law of our formation and birth \ I anfwer : The great queftion is, whe- ther the thing itfelf be '3. fail ? If the expe- rience of ourfelves and others, if reafon and revelation, if the conftitution of things, and the fixed order of caufes and efFecfts, all con- fpire to convince us, that 'tis a fad-, then it muft be reconcileable with the wifdooi and equity, and goodnefs of God, though it may be attended with great difficulties, and neither you, nor I, nor the wifefi: man on earth, nor the highefl: angel in Heaven, may be able to account for it, or fully to comprehend it ; and whatever the difficulty be, it will be equally fo in natural as well as revealed reli- gion, and if it doth not affect the truth of the former, cannot affed: the truth and cre- dit of the latter. But to anfwer more di- redly.
If the fuppofing an ofiginal corrupthn of nature in every man, refleds on the e(]uity a?id goodnefs of God, it mud be, becaufe that con- /iitution and order of things, or that connedion of caufes and effeds, by which the imper- fedions of our firft parents were tranfmitted to their pofterity, was from God as he was the creator of man, and fixed the law of his propagation and continuance in the world ;
and
144 Scripture Account of the Entrance and Serm^ Ji
and that therefore the corruption of human nature muft be ultimately fixed on him as the author of that conilitation from whence it arifes. But then if this prove any thing, it proves too much, that God Jhould never have created fuch a creature as man at all ; no nor any of thofe angels, who kept not their Jirfi flat ion, but finned againft God, and forfeited their happinefs , bccaufe he unqueftionably created them both liable to fall, and therefore if this reafoning be good, their apoftacy mull be ultimately imputed to him. But here I. muft leave thefe objectors to difpute this mat^ ter v/iih their Maker, and to expoftulate with him : JVIjy hajt thou made its thus f But if it be confiftent with the wifdom and equity of God, to form creatures liable to natural and moral imperfections, the manner how both thefe kind of imperfe^ions are conveyed to us will be of litde confequsnce in this argum.ent, becaufe the objedion arifes from the reality of their corruption, and not the manner how they came to be partakers of it. Belides, if this fettlement of caufes and eifeds be wrong, that the degeneracy of our firft parents fliould be the na.ural means of the degeneracy of their offspring, every like fettlement of caufes and effeds muft be equally wrong ; and if fo, many things, that now take place in the ordinary courfe of things, can never be right ; or in other words ; if the effeds of our firft parents tranfg region, reaching their pofterity, are to be imputed to God as the caufe of them, becaufe he fettled that courfe of na-
ture^
Scrm 7. Prevalence of Sin and Death vindicated. 14^ ttire, by which thofe efFeds are conveyed to them, then in all other cafes, the efFeds muft be ultimately imputed to him, that flow from any conflitution of things that he hath fet^ tkd. Let us fee then what will follow from hence. 'Tis a certain law of nature^ that the fire will burn what fails into and continues in it. But doth it follow from hence^ that if^a* man wilfully throw himfelf into it, the de- ftrudion of fuch a madman is to be afcribed to God ? Malice, and a fpirit of revenge, intemperaPiceand unbridled luft, willcertainlyj by the fixed order, and in the natural courfe of things, be oftentimes productive of mur- ther, and many other enormities. But are thefe crimes to be thrown on God, and he chargeable with the guilt of them, reproached as being the author of them only, becaufe thefe paflions will, by the ordinary courfe of caufes and efi:ecl:s operate according to their proper tendency, vvhen the paffions them-^* felves are not of God's exciting, and the confequeiices of them no more to be imputed to him^ than the caufes that produced them ? No man in his fenfes will argue thus % and therefore that corruption of human na- ture, which was propagated from corrupt and degenerate progenitors, is by no means to be afcribed to God, who wifely fixed the l.nvs of man's propagation in the world 1 but to the folly and obftinacy of thofe, who were the firft parents of mankind, might have kept themfelves in their original perfeftion. Vol. IV, L and
i^S iiripimre Account cf the ErJf^ance an^ Serrri. f,
and prevented the corruption and ruin of theif pofterity.
Though niany crude and undigefted things have too often been faid upon this fubjedt of the corruption of human nature, and-the matter has been ftretched beyond all the bounds of rea- {pj:i and experience, and the word defcriptions of the degeneracy, impieties, vices and follies of the heathen worldy in their rriojl corrupt ft ate ^ have been aiferted to be applicable to every man that comes into the world, and a true defcription of v^hat he is by nature, con-, trary to the intention of the facred writers^ and the nature of the argument they are treat- ing ; yet the dodlrine itfelf of a real de^ generacy of- nature in all men, derived down from the original parents of mankind, and propagated by natural defcent through all ages of the world, appears to me, the more I con- fider it, to be a moil certain and interefling^ though melancholy truth. I have no intention to run down mankind, to depreciate the work of God, or throw the blame of our dege- neracy upon him that made us ; and if I really thought in my judgment, that this doc- trine carried any imputation upon the divine reftitude and goodnefs, I would for that rea-* fon only immediately renounce it. But I ap- prehend the dodlrine is entirely clear of it, and as the ftate of mankind hath in all ages been too evident a proof of a degenerate nature^ and the whole ftrain of revelation feems to be a confirmation of it 5 let us look well to
ourfdvesj
Strrrii 7. Prevalence cfSin'and'Death vindicated, 147
ourfelves, guard again ft our natural propenji^ tks to fin, cloath ourfelves with hu?niUty, be thankful for the means of our rejloration by Chrijh and nfe them with that care and dili- gence, that it becomes us to do, that we rmiy again recover the perfedlion and dignity of our natures, and being cloathed with the moral image of God may be capable of his favour, and enjoy the bleffed fruits of it in his heavenly kii:gdom and glory.
No fcheme indeed is to be allo'wed, that carries any real reficBion upon, or is certainly inconfiftent with, anv of the 7noral attributes and^perfe9ions of God, But then it is as cer- tain, that what really is the ej^ecl of fiature^ ov permitted under the providence and govern- ment of God ; fich e&eds and permiffions muft be reconcile (Me \mVi\ the divine character, and al! the bed and wifeft ends of his ad- miniftration ; though we may not be able fully to account for them, nor clear them from all difficulties. 'Tis a law of nature, certain and immutable, that if any perfori rsfufes totally his food, or will take poifon inftead of it, he fliall infallibly die. This is the conftitution of the God of nature, and an evidendy v/ife and good one, to preferve human life, and guard men againft what is* improper for it. But if God is no way the -author of men's refuling food, or fwaiiowing poifon, neither are the effeds of the one or other to be imputed to him, and the m'^.n, will be the fole m.oral and inftrumental caufe of his own death> and the abfiinence orpoi- L 2 fon,
I4S Scripture Account of the Entrance and Scrm. f,
ion, though the immediate material caufe of it, and the nature of things, or the conftitu- tion of God, though the more remote caufe, will be quite innocent of the guilt of his de- ftrudion. The connexion there is between the fobriety and m deration of the parents, in the p-overnment of their appetites and paffions, and the welfare of the children in the kind and towardly difpofitions they bring into the world with them, is unquefiionably very great ; and if both the parents enflame their paffions by criminal indulgences, and contradt ftrong and incurable habits of vice themfelves, it would be almoft a miracle in nature, if their children fliouid not inherit their dif- pofitions, or iTiould come into the world with- out proportionably (Irong propenfities to thefe moral diforders, as it would be fl^.ould they derive llrong and healthy conPtitutions, from thofe who had contraded themfelves chrcnica! diforders, and impaired and broken their own conftitutions, by habitual exceiles, and a long courfe of riot and debauchery. The general laws of nature, and the experience of man- kind, {hew that this is not generally to b© expedled.
And this connexion is a very wife and pro- ^vldent one, becaufe hereby the welfare ot the children is a ftrong guard to the parents virtue, and their virtue may be expeded to have a very good influence to produce in the children the moft ufeful and defirable difpofitions. But if the parents, whom nature teaches to be folicitous for their childrens happinefs, will
cruelly
Scrm. 7. Prevalence of Sin and Death vindicated, 149
cruelly prefer their own gratifications to this great and important view, and neither their own duty and intereft, nor their childrens well being for time and eternity, in mind and body, will teach them moderation in fcnfual indulgences, nor perfuade them to lay any reftraints upon their appetites and pailions ; is God anfwerable for th© natural ill con- fequences that attend it, either with refped: to themfeives or their pofterity ? If their vices are from themfelves, and they only chargeable with them, all the bad cffedls that flow from them are equally their own, and the diforders of their children, both as to foul and body, have no other immediate and diredt caufe, bat their own obftinacy, folly and wickednefs, and they need not wonder to fee themfelves punifhed in the diftempers they bring upon themfelves, or the irreclaimable degeneracy of their children after them ; efpecially as profligate and irreligious parents are generally carelefs as to prudent and virtuous education, or would fpoil the good influence of it, fliould they take any care in this refpedt, by the bad-^ nefs of their own examples. And though naturally bad difpofiaons might probably he reftrained by a wife and careful education, in- forced by the authority and lead of good ex- amples, yet where the temper is naturally un- toward, and that flrengthened and fed by habitually bad examples fet before them, 'tis naturally aimofl: impoffible but the corruption mud become almoft intire, and fuch children grow incurably difordered and vicious.
L 3 I hope
150 Scrlpttire Account of the Entrance and Senn. 7^
I hope enough hath been faid on this fubjedt to vindicate the charafter, government and providence of God, notwithftanding it fhould prove a real though melancholy truth, that human nature is now become degenerate, and grown fo in confequence of the tranf- greffion and degeneracy of our fiiil parents. I am apt to think no man living will doubt^^ who hath made any obfervations upon man- kind, but that frequently children derive their parents dijpofuions ^ and have originally ths fame governing paffions and bad tendencies and affections that they had, tendencies dif- coverable in their earlier!: part of life, and fuch as in many cafes they could not contra(5t mere- ly by the force of imitaiiony and which can in reality be only afcribed to natural habit and coniiitution. In all fuch inftances nature is. unqueftionably degenerate and corrupted, or there is a moral diforder fomewhat more than the original tendency to fenfe and appetite, im-; mediately derived from the parents ; a very powerful propenfity to thofe gratifications. that are irregular and criminal,, and that will very difficultly bear the reftraint of confcience, or fubmit to inf!:rud:ion and admonition ; and which as it grows up even affedls the reafon-i ivble pov/ers, and renders them often impotent and ineffedual. And yet even this truth, which is confirmed by every day's experience,^ mufl: be denied by thofe, who think the uni- verfal corruption of human nature a refledtion upon the goodnefs or holtnefs of God, or the reditudq and juftice of the divine admini-.
ftration^
Scrm. 7. Prevalence cf Sin and Death viniicatd, 151 ftration. Becaufe if fuch a derivative corrup- tion be permitted under the government of God in any one inftance, it may be in every dne, becaufe not fimply in itfelf wrong ; and if fuch permiflion be, in itfelf, unbecoming the divine reditude, it cannot be permitted in any cafe : if it be reconcileable with that rec-^ titude in one, the fame arguments will prove it may be in all y prove that our firft parents immediate children might derive a degeneracy of nature from them, their pofterity from them, and fo by continual fucceffion through- out all the generations of mankind -, a fup- pofition much the more natural, and that heft anfwers to the co^ftant and univerfal appear- ance of things.
It hath indeed been thought by fome, that this paflage of fcripture, Loy this only have I Joundy that God hath made man upright ^ but thef:* have fought oiit many inventiom^ ^ feems to con- tradict the principle of the tmi'verfal degeneracy and corruption of human nature^ and to afiert that every man comes into the world pure and T^prighty as God originally formed our firft parents. But I think the words carry no fuch. meaning in them, but rather feem to intimate even quite the contrary. For they carry iii them an evident oppofition between what God originally made man^ and what they have 7nade themfehes by their own imaginations. God made man upright y hath an evident reference to that paiTage of the facred hiftorian, that-
* Ecdef. vii. 29.
L 4 UpOA
?52 Scripture Account of the Entrance and Serm., 7.
upon finifhing the creation, God Jaw every thing that he had made, and behold it was very good -f*. Agreeable to this fays the preacher : God made u4dami or, ^he man upright, i, e. with great limplicity and reclitude of difpofition t, but; thcyy the perfons before fpoken of, men and worriCii in general, have found out many in- ventions ; they are become corrupted by their own devices, and tlius have loft the plainnefs \\ViA integrity of difpofition, that was the glory and happinefs of man, when God originally formed liim. This is the evident fenfe of the text^ and if it proves any thing, certainly proves, that man is not now what he ori- ginally was, and is no longer in that ftate of imcorrupted iimplicity and rectitude, in which God at firft created him. But thou-irh I have faid, I apprehend, enough in confirmation of this article, yet as I think many incautious and extravagant things have been faid upon ;he fubjedt, I fnal] now add a few things for the better explication cf it, and to prevent any miftaken notions concerning it. As
I. I do not apprehend this corruption and degeneracy cf human nature, as conveyed to all men by birtli from their parents, to hofo ab-. folute and intire^ as ^vholly to deface and era- dicate every thing that is excellent and good, and to deftroy all the better feeds and prin- ciples, that are eflential to their happinefs, and fo as to render all the care and pains of ^ wife and good education abfolutely ufelefs,
\ Gen i. 31.
and.
Serm. 7. Prevalence of Sin avd Death vindicated. 1 53 and unprofitable. The total corrupt iofi of mind and manners, that appears in many, fccms to be owing to a variety of caufes ; not merely to a natural hadnefs of heart and difpofition, but partly to this, and partly to ignorance^ to the bad prejudices and habits contraded by education^ to the evil examples they have been perpetually bred up in the midft of, to their pratlicing with themjelves, fupprefling their convidions, and growing hardened and ia- fenfible by long pradice and cuilom in finning. Whilft men are in pofTefiion, and have the exercife of their rational powers, fo long there is fomewhat good and excellent in their fiature. They have capacities to difcern, to receive convidion, and in fome refped to be moved and influenced by perfuafion and argument. They have generally fome remains of ccii" fcience, fome native horrors of vice^ and fome origi?2al approbations of what is excellent and good. Their whole frame is not corporeal and fenfitive ; they have minds, which how much fo ever they may be impaired and in- jured by the irregularities of their paffions, and the ftrong tendencies of their animal af- fedions, yet continue to be minds, and to have the powers that are ejffential to, and difcrimi- native of them ; and by means of thefe powers, are in fome degree capable of the fenfations, perceptions, relifhes, averfions, de- fires, hopes, fears, refolutions and adlons of reafonable beings, and are proper jubje 51 s of addrefs, information and inftrudion, of ad- llionition^ warning and exhortation, of being
Ce^fpo.ed
154 Scripture Account of the Entrance and Serm. f\
reafoned with, convinced and perfuaded, and under pr(2>per culture, and with fuitable helps, of being wrought on, and prevailed with to adt in many inftances a wife and reafonable part. And the denying of this is to deny men the very ufe of reafon, which where ever it remairis, though in an imperfecfl degree, yet conftttutes him that hath it in fome reipedt a proper moral agents accountable for what he doth, and of choofing and determining for bimfelf. And as this is agreeable to reafon and experience^ fo it is alfo tofcripture ; which, unquellionably reprefents mankind as in a ftate of great depravation, but not as w^holly be^ reft of confcience and reafon, and abfolutely incapable of all rational perception and con- dudt. St. Pai^l doth indeed fay ; 1 know that in ?ne^ i. e, in my JJefi dwelleih no good thing "* y and fo will every man fay of him felt, who confiders that the flejl:> or body is not ihcfeat^ of moral goodnefs, but abfolutely incapable of it. But though St. Paul fays, that there is no good in his i?ody, he doth not fay, that there was nothing good or excellent in his. mind. He afferts there was, even whilft he laments the prevalence of evil. For he tells \is, that though he was carnal^ fold under fin^ an expreffion that implies a vaft depravity,, and being as really the Have of fin, as he who is bought with money is a flave to his buyer, yet he immediately adds, he did not allow the ivil that he didy that he would have done better -f-,
• Roin vii. i%, ^ vii. 14, &c.
i. e, oftea
Scrm. 7, Fnvakme of Sin and Death vindkaiei. ir^§
/. e. often wiflied and defired to do it, though lie did it not, that he even haud the evil he did, that when he broke the law he confented to it that it was good, and that he had a real law in his miiidy viz. the law of reafon and confcience, and fenfe of good and evil, againft which the law of his bodily appetites was continually warring, and frequently proved much too hard for it. And though he f^metinies defcribes the Gentiles as dead in trefpajfes injifis, i. e, as under the fentencc of condemnation and death upon account of them, or as fo greatly corrupted and depraved, as to be almoft wholly void of any principles and difpofitions of true religion and goodnefs ; yet he confidered them as corrupted by falfe principles y educated in idolatry, led into vice by example, and hardened by contracted habits of fenfualityand wickednefs ; and however ftrong the expreffion of being dead in Jins may be, yet that he did not mean, that there was an abfolute total infenfibility, incapacity, and jmpotency as to every thing reafonable and good, is evident from his allowing, that even amongft theworft corruptions of the heathens,i God Jhewed tbeni what might be kjiown of him- Jelf *, that they knew God, andfo were without^ ixcufe -f-, for not being thankful and glorifying him ; and the judg^nent of God, that they, who- committed the crimes of which they were guilty y were worthy of death, and that the Gentiles which had not the law were a law unto them-^
* Rom. i. 19. t 20, 21, 32,
JelveSy
J 3^ Scripture Jccctint of the Entrance and Serm. 7.
:^/uf J, and Jhew the work of the law written in yheir hearts^ their conjciences bearing them witnefs to what they did, and their thoughts in the mean ivhile accujing or elfe excufing 07ie another *.
This is a general charadter of the heathens ^ and (hews, that amidil: their greateft dege- neracy, there were noble remains of light and C077fcience in them , that they were without ex- €hfey and acted contrary to convidion and conlcience in the crimes they indulged ; an account this ftrongly and abundantly con- firmed by the teftimony of the heathen writers themfelves ^who, whatever was their pradtice, difcovered, many of them, high jentiments of honour^ righteoufnefs and truths and even regard to deity, though miftaken as to their concep- tions of it, and the external manner of that v/orfnip they were to pay to it. And indeed, as the flate of all men, in all ages and nations of the world, feems to me an undeniable proof of the reality of their univerfal dege- neracy, fo I apprehend that 'tis as certain a proof, that this corruption by defcent and na- ture is not fo abfolute and in tire in any man, or every man, as wholly to fupprefs and ex- tinguifn all {zw^z of good and evil, all the fuggeftions of confcience, all the proper ufe and exercife of reafon ; but that under all the ruins and forfeitures of the original fall, there ^icfuch remains of real worthy and excellency of nature in them, as under proper culture^ edu- cation, inftrudion, and th© ufe of proper
* Rom. ii. 14, 15,
means.
Scrni. 7. Prevalence of Sin and Death vindicated. 157 means, may be greatly improved to very va- luable degrees of knowledge, piety, gcodneis, and the difpolltion for happinefs in the ac- ceptance and favour of God 3 for what human nature would be in any man and every man without thefe advantages, is eafy to guefs, from the condition of the uncultivated fivages abroad, and from thofe unhappy wretches amongfl: ourfelves, that being entirely negled:- ed, and wholly left to themfelves in their ten- dered infancy, grow up ignorant, uninformed, and wholly unprincipled, and thereby become ripe for all the enormities of vice and wicked- nefs. But this belongs properly to another ar- gument. Farther,
2. The depravity and ccmiption of human nature, by defcent, and conveyance from our parents, though it be real, yet doth jjot appear equally all. It is in fome more, and in fome lefs, and as far as obfervation and experience can judge, is greatly different in different perfons. This hat]:i been an obfervation amongfl: heathens themfelves, that fome are formed of better clay than others, /. e. they have naturally better dlfpcfitions, lefs power- ful tendencies and inclinations to vice, and are more eafily trained up, and won over to righteoufnefs and vinue. Thofe that have been converfant with children, know% that Jonie of them are conilitutionally thoughtlefs, obftinate, and intradable, others as naturally heedful, obfequious, and yielding ; fome pee- viih, froward, and iil-na:jred ; others eafy, good humoured, and of a lovely fweetnefs of
difpofition^
I5S Scripture Account of the Entrance a:nd Serrti. f,
difpoiition ; Jomt crafty, fubtle, and infidious ; others open, frank, and honeft ; fome' faving and fordid ; others liberal and generous ; feme fiery and paffionate y others meek and gentle > in a word, that though every one feems to hava his natural charadlerifiic paffion, yet that there is a kind of goodnefs in fiatjure, viKiohfome are poffeffed of, by which education becomes more eafy and delightful, inilrudion much fooner attains its end, and the forming them into good principles, habits and behaviour meets with no kind of confiderable difficulty ) whilft others^ unperfuadable from the begin- ning, are naturally regardlefs of inftruttion^ prone to evil, impatient of all counfel and reflraint, and with the utmoft difficulty kept within any bounds of obfervance and duty, or perfuaded to any thing that is virtuous and praile- worthy. If I am afl<:ed, whence this difference of natural difpoiition proceeds, my anfvver is, that I cannot telL Whether it be from the better habits and conftitutlons of one or other of the parents, or from any fe- cret difpofals of the God of nature, or both concurring, the fadl itfelf is unqueftionable^ and confirmed by perpetual experience, P'arther,
3; Whatever be this corruption of nature t I would obferve, that this alone, without it be heightened and aggravated by adual tri^inf- greffion, corruption, and guilt, will never be conjidered by the wife and righteous governor of the world, as '^ reafon for men's eternal cmdemnation, and their utter exdujion from final
mercy
Scrm*7- Prevalence of Sin and Death vindicated. i$^ mercy atid fahation. Though with regard to temporal death 2^ men were included in Adam's condemnation to it, yet as my text tells us, it Was becaufe all ucere Jmners ; God foresaw they would be fo, and therefore concluded all of them in the fcntence pronounced on their common father ; and though the corruption of their nature, which they derive from him, be their great infelicity^ is enough to cloath them with humility^ and to render them warmly thankful for the redemption that is by Chrijly yet this alone will nei;cr be imputed to them, fo jas to occafion of itfelf th^ir fotfeiture of eter-^ rial life, and their affignments to the ?nifery of ^future fiate. Would or could any of you, who are parents^ hate and abandon to ruin and fnifery, any one of your children, merely be- caufe born with fome natural blemifi or defor- mity, which it was tiot inhispo'wer to prevent ? And can God have Icfs companion than earthly parents ? Natural corruption^ in wbatfoever it confifts, or how far foever it may reach, is not properly our own fault ; and therefore though I own *tis a great indifpofition for happinefs, and mull be in fome gOvod meafure corre^ed by the grace and ipirit of God, before we can be prepared for our fupream felicity, yet flill 'tis our iinhappincfsy but not our crime, 'tis our difadvantage but not our guilt, it renders us objeds of compajjion, but not of punifiment ; and I doubt not but this confideration was one of thofe jnotives that induced the Father of mercies to make the glorious provijion of the g<fpel grace for our recovery, that fo all the
difadvantages
i6o Scrip turi Actount of tie Entrance and Scrm. 7.
difadvantages of nature might be abundantly made up, and no man be able finally to cail the blame of his deftrudion on any thing hut himfelf. If indeed men cherijij the natural diforders of their minds, and heigbtken the degeneracy of nature, by their own obftinacy and folly, render the fenfual propenfitics they bring into the world with them incurable by long Indulgence i and contradt and ftrengthen the habits of fin ; they then make the moral diforders of their nature, and all their wrong propenfitles and difpofitfons properly their own, and are accountable to God for the pre- valence and influence of them, and all thofe diforders of life, to which they prompt and perfuade them. And 'tis upon this foot, that the facred writings place the future condem- nation of finners, not upon an original depra- vity of nature, as derived from our firft pa-^ rents, though they fuppofe and aiTcrt it, but mens oivn conduB and characters, and theii* having been nxdlful and cbfiinaie ^workers cf ini-^ quity. I know ye Jiot^ depart from jne, ye that ivork ini quity y will, as he himfelf afiures us, be the language of Chrift at the laft great day, to all that lliall fall under his final con^ dcmnation. And what is a farther vindi- cation of the goodnefs and equity of God, in permitting this derivative infelicity to man- kind, is :
4. Laflly, that wh tcver be this original Je* pravity, in whatfocver it may confift, or how far foGvcr it may reach, proper remedies are provided by the gcfpel grace y if not for the ab-
fclute
Serm . 7 . Prevalence of Sin and Death vindicated. 1 6 1
folute cure of it, and its entire extirpation out of our frame, yet in great meafure to cure it, nnd fo to promote and carry it on, as enfure finally the full and entire curey and the rejloration of our natures to their original and full re5litude and pejfeBicn, 1 he flare of man, though in fome refped:, by the lav^ of his nature, unhappy, yet is not wholly defperate and loft. He is horn diftempered and lickly. But is there 720 bnlm in Gilead ? Is there ?20 phy- fician there * ? The entire negledi of thofe ori- ginal diftempers, and the cbfiinate refufal to apply the appointed prefcriptions of the great Phviician of mankind, will certainly render them incurable and deadly. But if thou wilt^ thou mayefi be made whole. There is one, who is ?nighty and able to fave^ to whom if thou applieft, he will fpeak the word, and heal thee. Follow his diredions, he will infalli- bly recover thee to health and foundnefs of mind, and implant in thee the facred princi- ples of immortal life. There are no corrupt propeniities of nature fo ftrong, but by the principles of his religion may be cffedually reftrained ; no bad difpofitions fo deeply en- grafted into thee, but the motives of his word are able to fubdae ; no fmful habits fo inveterate, but the grace of his fpirit is able to extirpate ; no impotency to that w^hich is good which thou can'ft complain of, but he by ftrength communicated to thee can effec- tually remove, and by removing it, he will
* Jensm. viii. 22,
Vol. IV. M enable
i62 Scripture Account of the Entrance^ &c. Serin. 7.
enable thee to do every thing, neceflary to thy final fafety and happinefs. Be therefore foUicitous for thyfelf. Complain not of the corruption of nature, but rather attempt the cure of it, and whiill the remedy is in thy hand, diligently and thankfully make ufe of it ; remembering that the recovery from it is ^ertatriy if thou art but determined^ by the grace of God it (hall be fo. And if we are but happily reftored by the means and grace of the gofpel, all the difadvantages of the ori- ginal fail will, as to us, be entirely removed, 2.x\^ as Jin reigned unto deaths even fo grace jhall reign in right eoujnefs^ unto eternal life, throng Jejus Chrijl our Lord,.
SERMON
( 1^3 )
S E R M O N VIII.
The comine of Chrift into the World to fave Sinners highly credible.
I Timothy i. 15.
I'his is a faithful jaying, and worthy of all accep- tation, that J (jus Chrift came into the world to fave Sinners,
AT the twelfth ^^xi^ of this chapter, the Apoft-le fpeaks of it as a very fingular favour, and inftance of the goodneis of Chrift to him, that he called him to the office of preaching and publifliing his gofpel to the world. / thank Chrift Jefus our Lord, who hath enabled me, f iz. to fpread that glorious gofpel of the blejfed God, that was committed ^ to my triift ',for that he counted me faithful, putting me into the miniftry *, one worthy to be trufted with his facred office and employment. And he fpeaks of this with the more wonder, upon
* Ver. 12.
M 2 acco-jnt
164 ^T^s coming of Chrift int6 the World Serm. S.
•account of his former characler. / thank Chrljt who put me into the minijhy^ who was before a blajphemer^ and a fcrfcciitof\ and infti- riouSi or as the original word fignifies, an inlolent, unrighteous opprefib:'. But, fays he, / obtained mercy ^ becaufe I did it igncrantly in unbelief -^ ; the violences I committed againft the difciples of Chrifl:, proceeded not fo much from wickednefs of difpofition and heart, as from my ignorance of Chrift, and the nature and excellency of his ^ofpel and religion,' v/hilft I was in a ftate of unbelief : 'Therefore I obtained mercy^ was not only forgiven thefe injuries, was not only made a convert to the faith I perfecuted, but alfo an Apoftle of Chrift, and a preacher of his Gofpel. So that the grace of cur Lord was exceeding abun- dant 5 with faith and love, which is in Chrifl Jefus J. /. e. The favour fhewn me was pe- culiarly great, in bringing me to that faith which before I rejeded, and to that charity and love which the gofpel of Chrift teaches, who was an injurious, blafphemingperfecutor. And as I myfelf thus o-btained mercy from Chrift, though one of the chief of fnncrs, fo this is a faithf id faying^ and worthy of all accep- tation^ that Chrift Jefns came into the world to fave fnners. 'Tis a faithful faying, i. e. *tis worthy of faith and credit, it defei ves to be believed ; or as the word frequently fignifies, *tis certain and true, and therefore may be depended on. And as it is thus credible in
t Ver. 13. X Ver. 14.
its
Serm. 8. to fave Sinners high'^y credible, 165
its nature, and ablblutely certain, fo 'tis wor- thy of all acceptatioJi -, 'tis a doctrine worthy of being greatly efleemed and embraced with the higheft afFcd:ion and regard. 'Tis a faiths fid faying^ aiid worthy of all acceptation, that yefus Cbrifl came into the world to fave finer s : Which words reprelent to us
I. The great delign of Chrift's appearance in the world. 'Twas tofavefinfitrs,
II. The credibility and certainty of this truth. 'T'/i" a fait If id fay i?ig, &c.
I. Thefe words fet before us the great inten- tion and defign of Chrift's appearing in the world. It was to fave [inner s ; and the cha- rader here fpoken of, fufficiently points out the nature of that falvatlon he came to ren- der them partakers of. Simiers^ in the light of revelation, are men under the power and influence of diforderly and corrupt affedlions and paiFions, and who in confequence of fuch fubjedion to them are enemies to God by wicked works, and live in a courfe of habitual and wilful vice, in oppofitlon to the authority^ and in violation of the law of God. Sin is properly a tranfgreffion of the laws of truth and reafon, which are the laws of God, whe- ther dilated by natural coVi^cx^VtZ^^ or fuper- natural and immediate revelation ; and there- fore every fin is an immediate offence againfl the divine m:ijcfty and government, and ex- pofcs the oiiender to a fijitable punifhment, either in the prefent or future life, or both, M 3 according
1 66 ^he coming of Chrift into the World Serm. 8.
according to the diredtion of the divine equity andjullice. The falvation of a finner there- fore confills, in his being delivered from the biafs and government of fenfual inchnations and evil habits, and from all thofe irrational and criminal practices, which are the natural efFeds of fuch an intemperate and immoral difoofition of mind , and his being formed into thofe regular affeclions and excellent ha- bits, as iliall be productive of a conftant, uni- form piety and virtue. Such a falvation as this, really accompliflied, fuch an univerfal change in the moral temper and conducft, is effentially and indlfpenfibly neceffary to our farther falvation from the difpleafure of God, and the righteous penalty annexed to his law y and the reftoration of the offender to the di-. vine favour and acceptance, and all the un- fpeakably happy fruits of fuch a recovery. This is the only falvation that can fuit the charadler and condition of a finner, which he abfolutely needs, and on his obtaining which, all his happinefs neceffarily depends. Every Jiabitual finner, hath, as fuch, the certain caufes of mifery in his own bread:. His ruin arifes out of his very temper, and is unavoid- able as his corruption and guilt. He is, from the contrariety he bears to the recftitude of the divine nature, and becaufe of his living in oppofition to the defign of God's moral government, incapable of any fliare in his frienddiip, and lies Open to all thejull refent- ments of his anger, and hath no one reafon-
able
Serm. 8. to fave Sinners highly credible, 167
able profped or encouragement to exped: that he fliall efcape the -penalty ot eternal death. So that his deftrudion, as an impenitent and habitual fmner, is as certain and fixed, as the nature of things, the purity of God, and the end and inteicil of his government can render it. Now 'tis this that renders the gofpel fo great a bleffing to mankind, in that it afTures us, that the benevolent intention of the Sou of God, in coming into the world, was to offer to us, and obtain for us, a compleat re- demption from this comprehenfive evil of fin, and that God his heavenly Father fent him, and every way qualified him for this kind and important fervice, of refcuing men from the dominion and influence of criminal affections and vicious habits, and of reforming them from all thofe corruptions and immoralities in practice, Jor which things fake the wrath of God Cometh on the children of df obedience^ and of re- florinn; them to their iorfeited intereft in the divine favour, and the confequent bleffings of eternal life and happinefs. But this leads to. the fecond general, which is what I princi- pally intend to fpeak to : viz,
II. The credihiliry and certainty of this. faying, '^is a faithful faying -, certainly true in itfelf, and highly credible in its nature, and therefore worthy of all acceptation -, a truth that may be depended on,- and fhould be embraced with the utmofl: affurance and fa- tisfa-ftion. Here are tv/o things to be con- fidered *
M 4 I. Th^t
i68 'The conmg of Chrift into the World Serm. S.
1. That this was certainly the intention of Chrijfs coming into the world. And
2. That there is abunda7it evidence to con- vince us, that God fent him on this de^
I . This v/as certainly the intention of Chrijfs cominginto the world, which he openly avowed, and conllantly purfued, and to which the whole of his minifiration on earth tended. He made ?io prete^ifons to an earthly kingdorUy no claims to temporal dominion and autho- rity. He encouraged no expectations in any of his hearers, of his refcuing them from the power which the Romans exercifed over them, and of reftoring the loft kingdom to Ijrael ; and becaufe he difappointed the ex- pedlation of the Jews in this refped:, when he came to his own they received him ?iot, and would not acknowledge him as the promifed Mefiiah and Saviour. So far was he indeed from feed- ing any fuch hope in them, as that the whole of his doctrine tended to excite in them a different temper and fpirit, to cure them of a worldly difpoiition, and fo awaken in them the thoughts and care of a fpiritual and eter^ nal falvation. To (hew them what the great end of his appearance in the world was, he plainly told them, that he was^J;?^ ojily to the lofljlzeep of the houfeof Ifrady and that he came to fave that which was loji, and /^ callfiriners to repentance. And accordingly he exhorted them to bring forth fruits meet for repentance^ and affured them,that iinlefs they repented thev Jl:oidd
Serm. 8. to fave Sinners highly credible, 169 all perijh, but that the recovery of a finner was a thing lb highly plealing and acceptable to God, as that there was joy in Heaven over every Jinner that repented. The neceifity of fuch an univerfal change in heirt and hfe he farther taught, by alluring them in the ftrongelt terms, that unlejs a man be born again, he cannot
fee the kingdom of God, and that he only could enter into tie kingdom of Heaven, who did the will of his Father which was in Heaven^ And as the wages and punifhment f fn is deaths and mankind had rendered themfelves ob- noxious to the divine diroleafure, by their
corruptions and tranfgreflions, he declared for their encouragement and hope, that God
jo loved the world, that he gave his c?2ly begotten Son, that whcfoever believeth in him, Jlcidd not perifj but have everlajling life ; for that God
fent not his Son into the world to condemn it, but that the world through him might be faved. And as he thus preached the dodrincs of repen- tance for and converfion from fin, and deli- verance from the condemnation of it, and the purpofe of God, to give eternal life to all that ihould believe in him > he alfo fore> told his own death and fufferings, and af- fared his hearers that he would give hisjieflD
for the life of the world -, that his body jhould be broken for them, and his bhod fldcd for the re- mifjion of fins. And after he had accomplillied his fufferings, was rifen from the dead, and about to afcend into Heaven, to partake of his reward, he commiffioned his Apoflles to carry on the fapie defign he himfelf had un- dertaken.
170 the coming of Chrijl into the WorM Serm. 8,
dertaken, and to preach repentance and remijjion of Jins amongji all nations^ beghming at Je?'ufa- lem. And accordingly when he had prepared and fitted them for their work by the extra- ordinary illumination of thefpirit he had pro- mifed them, the dodlrine they preached, and the meffage they immediately publifhed, was, 'Repent for the rer/iij]ion cf fim^ fave yowfehes from this untoward:, this perverfe generation y for that God had raifed up his Son JefuSy and fent him to blefs them^ in turning away every one^ of them from his iniquities y and had exalted him ivith his right hand to be a Prince aiid a Saviour for to give repentance to Ifrael and forgivenefs of fins. And to mention no m*ore on this head, when Saul was converted by a miraculous ap- pearance to the faith of Chrift, and confti- tuted a minifter and witnels for him, pecu- liarly amongft the Gentiles, the commiflion he received v/as, as he himfelf affures us :. Td? open their eyes, and to turn them from dark- nefs to light y and from the power of Satan unto, God, that they might receive forgivenefs of fins, and an inheritance amongfl them that were fane-, tifed by faith in him -, i. e. to recover them from ignorance to knowledge, from vice to virtue, from the fervice of evil fpirits to the acknow- ledgment and worihip of the true God, that hereby they might obtain the remiflion of their part fins, have a fhare in all the privi- leges of the Chriftian church, and be pre-, pared for that future blefiednefs and glory, which is the fure portion and inheritance of all thofe who are fandified by their faith in
Chriil,
Serm. 8. tofave Smiers highly credible. 171
Chrill:. This is the fum and fubftance of that falvation, which was at firji bcgaji to be fpoJzcji by the Lord himfclj] and hath been confirmed iinib us by them that heard him 3 G&d aljo bcari?2g them %vitnefs, both withjigns and wonders^ and with di- vers miracles and gifts of the Holy Ghoji j and all the records of the New Teftament aflure us, that the great defign of Chrift's appearance in the world was, to obtain for us, and finally beftov/ on us this great falvation. But what proof is there, that God fent hini aniongfl mankind on fuch- a defign of mercy and grace as this ? This leads me
II. To the fecond thing, which is to fliew you, that theie is the highefl: ground of cre- dibility and certainty, that God fent him into the world thus to fave f inner s^ and gave him a real commiflion to accomplilTi this great and pecefiary work \ and that he did not aiTume this high and honourable office without a di- vine warrant and authority. And here let us confider,
I. That there can be no fuppofition more agreeable to the moral perfe El ions of God, than that he fliould m.ake lome provifion for the falvation of fmners, if he knew there were any of them recoverable by fui table and proper methods. The great and original defign of his formino- men reafonable creatures, was for the manifeftation of his own power, wii- dom, and goodnefs ; that they might be ca^ pable of contemplating and knowing him, of worshipping him with pure and grateful affec- tions, of acknov/ledging their dependence on
him
172 ^he coming of Chrift into the World Serm. S.
him, and honouring him by a chearful and conftant obedience, and of all that fatisfacftion and happinefs that flows from, and is necef- fanly connedted with his approbation and favour. The whole frame of the creation is a teftimony of the abundant goodnefs of God, and the entire conftitution of things ihews him to be the beft as well as the greateft of all beings j and 'tis impoffible to form any juft conceptions of him, without taking into his character infinite and univerfal benevo- lence towards his creatures. And I tliink it may be demonftrated to be the greateft ab- furdity to imagine, that there could be any end whatfoever in the creation of fuch a being as man, exclufive of and inconliftent with goodnefs. The very grant of the capacities for religion and virtue, and of that peace and pleafure which they neceffarily produce, are undeniable proofs of the kind intention of God in the beings that are given us, and that therefore goodnefs is effential to and infepara- ble from his nature. If therefore the falva- tion of finners be in itfelf a work of great benevolence, if it argues abundant compaf- lion and mercy, it is a work thus far v/or- thy the characlier of the Father of mercies^ and the God of all grace, and what may be indeed reafonably expeCled from him,( efpeclally if there be in the cafe of fmful men any peculiar and fpecial circumftances worthy of io^-vi-vy commiferation and pity. ^ "^o^n God^ knows our ^.ti. '^i ffarne, a?id rernembers that we are but dujl \ trail ■H and imperfedt creatures, liable to great error
i^fCv>-„ fl'-l/v
Serm. 8. to fave Sinners highly credible, 173
and miftake, who have fenfual pafTions in- ferted into our conftitutions, that are warm and irregular by the very law of our birth, fa^U-- that operate in us before we are capable of Wit^ reafon or principle, to govern and curb them, S^^v that are lirengthened by miftakes of educa- --'*y 7 tion, encouraged by example, and almoft^'^^ conftantly excited by a very great variety of 9^^"^^ '^p' infinuating and powerful temptations. ^^ j^*Z f^jch circumftances he knows us prone to cor- ^^^ ruption and lin, and that we needfome fpecial affiitances and help, either to preferve us from falling into fin and guilt, and mifery, or to recover us from thofe evils, when once thro' the infirmities of our nature and ftate, we have involved ourfelves in them. And there- fore it may be reafonably hoped, from that goodnefs, which is an eflential attribute of his nature, that he would be concerned for and tenderly pity the unhappy condition of finners, and find out fome method to prevent, if pof- fible, their abfolute and univerfal deflrud'ion. And therefore that Jefus Chrifl: fhould five fmners^ and come into the world on purpofe to redeem them, is highly credible m its na- ture, becaufe it is a dtfign perfecflly agreeable with God's moral character, as the mod: friendly and benevolent of all beings. Efpecialiy con- fide ring,
2. That 'tis highly probable in itfelf, and agreeable to reafon and confiant experience, that man fiould be employed in being the tjiftrii'- ment and author of falvation and kappi?2ejs to men. This is almoft the cojijlant method of
providence.
• 1 74 ^^- coming of Chrift into the World. Serm. 8*
providence., and is fuch a one as argues great wifdom in the divine conduct, and a juft con- defcenfion to the frame and circumftances of human nature. It cannot indeed be denied, but that on fome very extraordinary cafes, God hath made ufe of the miniftry of other beings of fuperior order to man, in delivering his vv^iil to him. But there is that difparity between the natures of angels and men, fuch a diflimilitude of condition and rank, and in the diftinguifliing circumftances of their be- ings, as far as we are capable of forming •any comparifon between them, as evidently fhews the impropriety and unfitnefs of angels being employed, any one or more of them, in their own diftinguifhing form and charac- ter, in that flated converfe with mankind, which feems necefiary to their becoming the inllruments of any lafling or general good to the world. Not to add, that fuch an extra-^ ordinary method as this is may appear unne- ceflary, and not reconcileable with the com* mon couffe of providence, if the happinefs of fmners can be effedlually fecured, by other methods, more agreeable to their nature, con* dition, and circumftances. As far as their falvation depended on any fpecial difcoveries of the will of God, appointing the means of their recovery, and fixing the great terms of their acceptance, God could as eafily and cer- tainly convey this knowledge to men as to angels, and thus divinely informed they could as clearly difcover the revelation they had re- ceived to others. i\s far as a divine teftimony
was
Serm. 8. to fave Sinners highly credihte, 175
was neceflary to add credit and authority to the meflage they delivered from God, that teftimony could be as eafily given to the mef- fage delivered by a man as an angel. As far as the falvation of finners depended on the conveyance of knowledge, who fo fit to be- come their inili u6lor, as a man, himfelf un- der the information of God ? As far as their redemption was to be promoted by divine commands, by promifes and motives, and by inftruffive and familiar example, the agency of man feems here highly expedient, and on fome accounts indifpenfibly and unavoidably neceffary. And finally, if there was any thing in the circumftances of finners, as rendered it highly expedient, that the perfon employed to fave them, fhould fubmit to fufferings and death 3 either to difplay the moft difiicult virtues for their imitation, or to fet before them the mod perfed example, to awaken and encourage them, or to afcertain a future fl:ate by his re(urre6lion, or to purchafe for him- felf the honours and rights of being their Re- deemer, and therein their right to all the bleflings of eternal redemption by him, the , mediation of one i?2 all things like to them feems to be the only way by which fuch a fcheme of redemption could be carried on and ac- complifhed. And therefore 'tis highly cre- dible, that Jefus Ch.x\^, found in the like?iefsof a man^ and appearing in all things as one of our nature and condition, fliculd be employed snd fent of God to be the Saviour of finners.
This
1^6 T'be coming of Chrift into the World Serm. 8.
This faying is alfo farther credible and worthy of belief,
3. Becaufe his perfonal cbara^er wtis cvcty v^z.y fid table to and worthy of the errand and defigUy on which he profeffedly came into the world. Had there been a real and vifible contrariety between his dodlrine and pra<5tice, the meilage he delivered, and the life he Ifjid, the falvation he came to make others par- takers of, and his own moral behaviour -, this would have given juft ground of fufpicion, that he had x\q divine warrant or authority to fup- port him. But the character of Chrift is lia- ble to no poiiible cenfure on this account ; there is the moft perfect harmony and cor- refpondence in all that he faid and did. As he came to be the Saviour of f inner s^ he was himfelf undefiled and fcpar ate from fnners. He worihipped God his Father in xhdit fpirit and truth, which he recommended to others, as the only acceptable worfhip they could pay him. He was abfolutely free from all thofe vices, for which he boldly reproved the finners of the age and nation he lived in. He con* ftantly pradifed all thofe fubftantial virtues, which he taught others the neceflity of, in order to pleafe and be accepted of God ; and as he recommended an entire fubmiffion to the authority and will of God, he was in all things obedient to hifn, even to the death. As \iQ died under the charader of a propitiation and atltonement for the fms of men, he was himfelf holy ajid harmhfsy and therefore needed
not
Serm. 8. to fave Sinners highly credible, lyy
not to offer up facrifices^ firjl for his ow?iJi?is, and then for the peoples. So that 'tis impoffible a fitter perfon could be employed in flich aa high and facred defign, than one of this blamekis and exalted character, one in whom all human and divine virtues appeared in con- ftant harmony and full psrfcclion ; one fit by his peculiar fandity to lead men to the ap- probation and practice of univerfal holinefs ; and by becoming an illuftrious example of fubmiffion to God, and of benevolence and charity to men, capable of recommending and flirongly enforcing that obedience to the greateft and beft of beings, and that mutual affedtion, fervent love, and undiffembled good- nefs of temper and behaviour, by which we become reconciled to God, and which are indifpenfibly neceflary to our obtaining his approbation, and fecuring the priviledge of final and compleat falvation. Again,
4. The falvation itfelf] which he made the GiFers of, carries in it all the marks and charaders of a divine original, and renders it a faithful and credible foying, that Godfent him into the world to be the author of it. The fajiBity impreffed on it feems to difcover whofe provifion and gift it is, and the fpirit of parity and holinefs it breathes leads us up to that facred and incorruptible fountain from whence it flows. The heavenly light it com- municates, and that clear and convincing knowledge, in matters of the higheft im- Dortance, that it conveys to the reafonable
Vol. IV. N foul.
178 The coming of Chrift into the V/orld Sbrm. 8^
foul, carries a ftrong corividion, that it is de-^ rived from him who is the father of lights, and the eternal Iburce of wifdom and truth. That true fpiritual liberty, of which it makes all partakers who heartily embrace it, demon- ftrates it to be in its nature worthy of him> who is himfelf in poffeflion of the moft perfecft freedom, and who cannot but be pleafed to fee his reafonable creatures exert and maintain their own. The inward peace and tranquillity, that pure fatisfadion and joy> that it fpreads throughout the breafts of all with whom it dwells, fhews it to have been the produ6lion of fome better world, and to have been fent down to m^n as a fubfl:antial blefling from the God of peace. As it includes in it full de- ^/iverance, not from imaginary, or merely tem^ poral evils, but from thofe which affect the more excellent part of our frame, are real in their nature, of the moft afflidive and durable kind ', deliverance from death and the grave, from, the condemnation of fin ^ and the pzmijh" we?its of a future ft ate ^ arifing from the juft difpleafure of God ; 'tis of importance and worth fufficient to deferve a fpecial meflenger from Keaven to proclaim it, and is a grace becoming the fovereign Lord and Governor of the world to beftow. As it implies a re- Jloration to life and immortality^ an admiffion to an heavenly ftate and kingdom, and the full enjoyment of an happinefs derived from the moft excellent caufes, fuited to the nobleft powers and faculties of our reafonable natures,
confiftent
Serrrt. 8. to fave Sinners highly credible. ijq confident with the utmofi: perfedion and rec- titude of our beings, and tending to the per- petual improvement of every thing great l nd worthy and vahiable in our frames ; it bears a juft proportion to the infinite benignity and in^ deJe^iblefub2efsoi\\nn\Nho hath incorruDtible bleffings to beftovv, who originally formed us for immortality^ and who cannot but be pleafed to beftow immortal bleffednefs, wherever the grant of it is confiftent with the directions of his infinite wifdom, and reconcileable with the intentions and views of his moral govern- ment and kingdom. Thefe circumftances, and others of a like nature that might be mentioned, put together, and confidered in a fair and impartial view, throw fuch an unri- valled dignity and intrinfick worth on the defign of Ghrift's coming into the world, and the falvaticn he offers finners in the name of God, as I think fufficiently demonftrates the truth of what our bleffed Lord folemnly af- firmed, 'That God fent not his Son into the wci^ld to condemn the world, but that the world through him might befaved^"^. Again,
5. The methods he himfelf took, in order to render men partakers of this falvation, and that he ordered to be taken in all ages, are fuch as are confiftent with the nature of the falvation itfelf, and with the methods 01 God's moral government over mankind, arid fuch as have the moil dired: and powerful tendency
* John iii. 17.
N 2 • to
1 8 0 The coming of Chriji into the World, Serm. 8 .
to fecure fuccefs to the offers of it. Had the lalvation tendered by Chrifl: been merely of a temporal nature^ and refpeded only the bodies of men, and the advantages of the pre- fent life, it might have been promoted by worldly policy and maxims , and fupported againft all oppofition to it by violence and force. But 'tis evident that the falvation of men from evils of a moral nature, that affecTt the mind, can never be promoted by methods of this kind, and 'tis the higheft abfurdity and folly to enter upon fuch an attempt ; an attempt that can never have a divine warrant and i'andhon, becaufe God ever makes ufe of means that are proper in themfelves, and fuitable to the refpedive natures of the creatures he hath formed. And therefore if Chrift had come into the world, preaching falvation from ig- norance, fin, guilt, and death, and bad either propofed only worldly advantages, or made ufe only of temporal terrors, in order to pre- vail on men to accept it ^ this of itfelf would have abundantly proved, that he came with- out a divine ccmmiflion, becaufe the means would have been abfolutely improper and in- fufficlent for the end. Ignorance cannot, in the very nature of things, be removed, but by the conveyance of knowledge, and the difcovery of principles of truth in their cer- tainty and evidence. Men cannot pofTibly obtain the forgivenefs of their fms from God, repentance and amendment, nor be made the polleffors of the heavenly life and blefTedncfs,
arifi ng
Serm. S. to fave Sinners highly credible. i8r
arifing from the approbation and acceptance of God, without an internal difpofition, fitting them for fo exalted a dignity and happinefs. But true repentance confifting in the change of the mind, and the reformation of the life, and the temper that is neceffary to pre- pare us for the favour and prefence of God, can only be effected by rational motives and ar- guments^ /. e. by fuch as are proper to con- vince the mind, give a right biafs to the will, and a new determination to the paffions and affedions, and all the aiflive powers and fa- culties of the foul, and to eftablifti in it thofe excellent and worthy habits, in which the true reditude and perfedion of a reafonable being confifts. And this is a fubftantial evi- dence of the divine original of the gofpel falvadon, and that Chrifl had a com.miffion from God to redeem the world, in that the great arguments and m^ctives, the promifes and threatenings employed to render the offers of his falvation efi^edual, are derived from the moft important object, are attended with the nobleil energy and force, carry the moft powerful perfuafion, and the firongeft con- vidtion to the mind, forcibly imprefs the con- fcience, reftrain and conquer the perverfenefs and obftinacy of the will, convey the inclina- tion and ability to regard and purfue the things of our peace ^ and add life and vigour to all thofe inward fprings of adion, which muft be exerted with full force, in order to our working out our falvation with a becoming di- ligence, and final fuccefs.
N \ 6. Th.Q
i82 ^he commg of Chrifi into the World, Serm. 8.
6. The falvation of the gofpel being cal- culated for the icniverfal benefit of mankind, zndi publified at that feafoii of the world, when, according to the ordinary courfe of providence, * it was capable of being declared amongft an4 offered to all nations of the earth, is a con- curring circumftance to heighten the credi- bility of this laying, that Chrifi came into the- world to fave Jinners. For though God may and doth confer oftentimes fpecial and diftin* guiiliing favours to particular nations or per- fons, yet one would reafonably and naturally- conclude, that if at any time he thought pro- per, out of his abundant favour and grace, to fend amongft mankind, a revelation of his will, in which alUiations "were equally concernedy and with an offer of mercy, which all equally needed, he would fo order the difpofals of his providence, that the publication of it fhould be as zmrcerfal as the llate of nations, and the circumftances of the world could poffibly admit. And more than this, 'tis unreafon-^ able and abfurd to expert. Now the gofpel falvation hath this mark of divine wifdom and contrivance in it, that 'tis equally fitted for all nations, and ages of the world, whatever be their different forms and policies of go- vernment, their various diilinguifning cuf- toms in civil life, or the circumftances of profperity or adverfity attending them, all m*ay ftiare, all may enjoy fhe whole of it, without any pofTible prejudice or injury to Others, and therefore confiftently with the warmeft and moft extenfive benevolence, and
with
Serm. S, to fave Sinners highly credible, iS? with the moft fervent and aifedionate friend- fhip, without giving the leaft reafonable ground for jealoufy and envy, or affording any caufe of complaining of undue preference or partiahty. And as 'tis thus defigned and calculated for the common advantage^of man- kind, fo 'twas revealed in that age and period of the world, when the general publication and offer of it was 77w[i pracfi cable and eafy ; when politenefs and learning were at their height, when the rough and untrad:able barbarifm of ?72any nations was worn off, and they v/ere in a great inQ2ii\iVQcivilizecl, when ihc fuperjlitions and i??i- po/iures of the Pagan idolatries were difcerned and acknowledged by many of the wifeft men, who were hereby prepared for the reception of a more rational religion, when the traditions, the ellablilhed notions and practices of religio?i became the fubjeds of examination and enquiry, and debates concerning them were encouraged, or at leafl tolerated and connived at, whereby Chriftianity was more likely to obtain a more free, candid and impartial fearch y when the moft con fider able 77 at ions of the known world were either under one head and government, or awed by the grandeur and power of that go- vernment, whereby the communication and conveyance of the gofnel doflrlne, amongft all people, became not only poluble, but eafy and fpeedy, and a door was opened to intro- duce the whole Gentile world into the king- dom and church of the Redeemer. All thefe circumfiances it may be truly faid, from what N 4 w^
1 84 'The coming of Chrifi into the World Serm. S.
we know by the moft ancient hiftories, that are now remaining, never concurred in any age before ; and as this was therefore ih^fitteji feafon that could be for the propagating a reh- gion that was faited to the circumftances of all mankind, our bleffed Lord embraced the favourable opportunity, and commiffioned his difciples to teach all nations to obferve all things, that he commanded them. And accordingly they executed the commiffion given them, fo that in a few years, it could be faid with juftice and triumph, that the gofpel was preached to, every creature under Heaven *, /*. ^. to all na- tions v/ithout exception ; and not only fo, but that // hi'oiight fruit in all the -world -f-, or pre- vailed with many in all kingdoms to believe and obey it. Such a care as this, fuch a dif- poial of circumftances for the introducing true religion and falvation to all ranks and degrees of men without exception, carries in it the evident fignatures of his providence and good- iiefs, w^ho is the common Father of mankind^ and renders it highly credible and worthy of belief, that Jefus Chrift, who was then em- ployed to teach this dodrine of falvation, was in reality and truth, the Meffenger of the moft; high God, I might add,
7. That \\\^ furprizing fuccefs it met with upon its publication, and the vifible fupport and encouragement the firft preachers of it received from the providence and grace of God, agreeable to the repeated aflurances and
* Col. i. 23. t i. 6.
predictions
185
Serm. 8. to fave dinners highly credible,
predidions of Chrift himfelf, is a farther efla- blifhment of his character as a teacher lent from God, and ot his authority and power to become the Saviour of finners. Aeain,
8. The variety of the parts of which the gofpel fcheme of falvation confiiis, the coij-
Jiflency of them with each other, their uni- jorm tendency to promote the reconciliation of fnners to God^ and their recovery to virtue, piety, and true happinefs, together with the inajejiy and dignity that appears evidently in the whole of it, are a concurring atteftation \.Q, its truth and divine original, and bear v/itnefs to Chrift, that indeed he is the Saviour of the world. But what advances this credi- bility into full certainty, is,
9. Laftly, that he gave the mo{k fidfantial and convinci?2g cvide?2ce of his divine mijjiony and that God hi?nfelf bore witnefs to him, and folemnly confirmed his teftimony that the Father fcnt him ; Jbr noinan could do thcfe mi- racles which he did, unlejs God was with him *. And to thefe our Lord appeals as an abundant and fufficient proof. T'he works which the Father hath given me to finijh, the fame works that I do hear witnefs of me that the Father hath
fent me -f*. If indeed we are to h^Xxz^^Q modern philcfophy, we fiiall look upon miracles as of very little fignificancy and ufe ; for it teils us, that miracles can he no proof of doi5:rinej^ or ^ivine commifion and approbation of perfons\y
^ John iii. 2. f v. 36. } Moral PhiloC v. 3. p. 199.
becaufe
1 86 The coming of Chriji into the World Serm. S,;
becaufe it is faid in Scripture, that bad men,, without a moral char ail er may do them. But this argument proves nothing, unlefs it had been firft proved, that all miracles had beea equal in themfelves, or that none of the mi- racles of our biefied Lord were performed by the immediate^;^^^^ or power of God. If all miracles are not equal> /. e. if fome re- quire the exertion of greater power than others, then fome miracles may prove a greater agency than others do \ and if there are fome which cannot be effecled without the interpo- lition of a divine power or order, then thofe miracles, whenever they are performed, will carry in them a divine tefiimony^ and be the witnefs of God to the truth of that, for which the teftimony of God is appealed to : And this is an evidence of truth equal to that of any demonftration whatfoever, becaufe w^e cannot be more fure of any thing by the ftridleft demonftration, than v/e are of the truth of that which is confirmed by the agency or witnefs of God. Nor is it fo difficult a matter to diftinguifli in this cafe. For though there would have been fome reafon for ob- jedtion and doubt, had our bleiTed Lord performed only a fmgle miracle, or a fev^ works that might have feemed wonderful and furprizing ; yet the 7iatiire and number of his works put it out of all doubt by what influ- ence and power he aded, a power that knew no reiiftance or bounds, and to which every thing appeared poffible and eafy ; a power
frequent] 7
Serm. S. to fave Sinners highly credible, iS-^ fiequently exerted upon zfolemn appeal to God^ his heavenly Father, and in fuch inftances, as there is all the reafon in the world to be- lieve, could not be performed without the in- terpofal of a divine and almighty agent ; fuch ab creating breads raifing the deady and the like. And i'j truth, how much foever particular ac- tions or miracles may be difputed about, as to the nature of the power by w^hich they are done, yet confider all the miracles of Chriit in one united view, and the circumftances which attended the doing them, and they will be a fubftantial demonftration that God was with him ; and as for myfclf I am not afliamed to own, that were it poffible for me to fee a perfon of the fame venerable and facred characfter that Chriil: was, declaring himfelf a divine meffenger, and affuring me he had fome extraordinary benefit to confer on me ; and for the truth of his divine million jliould folemnly aoncal to God, and in con- fequence of that appeal, fliould upon all oc- caiions caft out devils, heal all manner of difeafes, give fight by a word to men born blind, cteate limbs for the maimed, feed thoufands by miraculous food, exert an un- controuled power over the elements of nature, the boiftcious winds, and the unruly waves, and frequently even raife the dead themfelves ; in fuch circumftances I ihould think myfelf pbliged immediately to confefs the hand di- vine, and v/ithout fear of being impofed on and feduced to acknowledge the perfon thus.
ading.
1 88 ^he coming of Chrifi^ &c» Serm. 8.'
afting as the meffenger of God. This is the evidence given by our blefled Lord, v^hich renders it not only a credible fay'mg^ but abfo^ lutely certaifiy that he came into the world to fave Jimiers. How worthy therefore is it of our acceptation^ and of being embraced with the utmoft chearfulnefs and gratitude. But of thisj God wilhng, the next oppor- tunity.
SERMON
[ i89 ]
SERMON IX.
ChrilVs coming into the world to fave Sinners worthy of all Acceptation.
I Timothy i. 15.
This is a faithful faying f and worthy of all ac- ceptationy that Jfus Chriji came into the world tofavefnners,
^T^ H E S E words reprefcnt to us two \ things.
I, The great defign of Chrift's coming Into the world. Twas to fave fnners.
II. The credibility and certainty of this truth. Tis a faithful faying^ a?2d worthy of all acceptation^ that fefus Chrift came i?ito the world tojavefmiers.
I have (hewn you, as to the firft of thefe, that the declared and evident intention of Chrift^s appearance in the world, was for the falvation of linners 3 to call finners to re- pentance^ that they might not per if: ^ but have everlafting lif\ 'twas to offer to then., and
procure
igo Chrijl^s coming into the World to fave Serm. 9.
procure for them, fuch a falvation which as finners they needed, and which was ei- fential to the welfare and happinefs of their beings.
I have alfo partly confidered In the fecond place, the recommendation which the Apoftle gives af this gi-acious defign of CHrift's ap- pearance. 'T!h a faithful faying y and 'its wor- thy of all acceptation, I have largely lliewn you, that 'tis a credible and true faying, as the word imports, froni a variety of confiderations: As particularly, that there can be no fuppofi- tion more agreeable to the moral perfeBio?2S of God, than that he fhould make fome provifion for the falvation of fmners, if any of them were recoverable, by fultable and proper me- tho'ds, that 'tis agreeable to reafon and conftant experience^ that a man fhould be employed in being, under God, the infrmnent and author of falvation and happinefs to men % that the per^ filial charaBer of Chrijl was every way juitabk to and %vo?^ihy of the defgn on which he pro- fefftdly came into the world \ that the falva-- tion itfelfy which he made the offers of, carries in it all the marks and charadters of a diviiie original ; that the methods he took in order to render men partakers of this falvation, are fuch as are confijlent with the nature of the fal- vation itftlF, and fuch as have the moft direc} and powcjfid tendejicy to fecure fuccefs to the offers of it ; that 'tis calculated for the imi^ verfil bejiefit of mankind : And at the period of the world, when, according to the ordi- nary CQurfe of providence, it was capable of
being
Serm. 9. Sinners worthy of all Acceptance. 19!
being puhlijhed amongft, and offered to all nations of the earth 3 that it had the moii fur^ prifmg fuccefs upon its firfl: publication, and the original preachers of it the moft vijihlefupports fiom the providence and grace of God, agreeable to the repeated affurances and predikions of fefus Chriji y that all the various parts of this fcheme of falvation are confiftent with each other, and have an uniform tendency to pro- mote the one grand defign profeffedly intend- ed ; and laftly, that our Lord gave the mofh fiibjiantial and convincing evidence of his divine mifjion for the redemption of finners, by thofe miraculous works which he performed, in the name, and by the power of God his Father. All thefe confiderations have beea iniifled on, to demonftrate the credibility and truth of this dodrine, that Ckrif "was fent into the ivorld to fave fnners. I new proceed,
IL To the fecond thing, which is to fliew you, that as this is a credible, faithful, and true faying, fo 'tis worthy of all acceptation. The original word we render acceptation, pro- perly implies the receiving and entertaining any perfon or thing ; and as the believi?2g any thing -^^ to be true is the confequence of giving a fair, r/. impartial and candid reception to it in cur minds, hence it alfo comes to fignify, in a moral itniQ, a firm belief and perfuafion of the truth of any thing. And accordingly,
I. 'Tis worthy of all acceptation means, that the dodrine of Chrift's coming into the world to fave finners, defervcs a fair and equitable
reception
192 Chrijl's coming into the World to fave Serm. 9.
reception and attention, ought to be impartially weighed in the fcale of truth and real on, and to have a free and candid examination. Un- queftionably, the pretence to a divine miffion and character is of fo high a nature, and a thing of that great importance^ as not to be eafily and lightly admitted ; efpeciajly as there have been claims of this naturCj that have been confeffedly no better than falfliood and impofture. Nor doth Chriftianity any where require an hafly and implicit belief, nor fhun the exaclefi: and fevereft fcrutiny. No, it appeals to mens un'dei (landings and con- fc:iences, and deiires no farther regard but what is founded on the fullell: convi^ftion of judgment. It doth indeed require g?^eat in- tegrity of mind rightly to underftand it, and clearly to apprehend the evidence that fupports it ; efpecially to approve the main and go- verning defign of it. For though the falvation it offers is precifely what finners, as fuch^ need, and the moft excellent and valuable in its nature that can be conferred, yet *tis at the fame time of that kind which finners, under the power of vicious habits and corrupt af- fe(?cion3, feldom think of, or cherifh any manner of regard for. Salvation from fin, and from the influence and gratification of their pafiions and appetites, it doth not appear fo much as neceiTary or defirable to them. What they want, is not repentance and re- formation ; purity of heart, and holinefs of life : but larger means, and more frequent opportunities for fenfual gratifications, and
to
Serm. 9. Sinners worthy of all Acceptation. ig^
to be made eafy and fafe in an habitual courfc of criminal indulgencies ! Speak to them of thefe fofc and agreeable things, and you im- mediately catch their ear ; they are all atten- tion, and they will with the utmofl" affedtion and greedinefs embrace the favourite and pleafing dodtrine. To men of this difpofitioii and calt the very nature of Chriftianity muft be ungrateful, they bear an enmity to the defign of it in their hearts, and *tis not to be expeded that in fuch a ftate, they fhould give it a friendly reception, or attend to it with that care and diligence, as are necefiary to their embracing- and believing it. Chrif- tianity, when ofi^ered to fuch perfons, may be well compared to good feed fov/n in bad ground, which inftead of quickening and nourifhing it, abfolutely deftroys it ; and therefore we are exhorted to lay cifide all wickednefs, deceit, hypccrify, eiroies ojid calimi- flies'^, I, e, all evil difpoiiticns of mind, that prejudice men againft truth and righteoufnefs, and as new born babes to defire the rational iincor- rupted milk, that we may grow thereby ^ i. e. to bring Vvith us as uncorrupted a rafle, and pure an inclination to the gofpel dodrine and truth, as infants do to the milk that is to nourifli and flrengthen them -, for thus only can we gain any real advantage by it. And fuch is the evident defign and tendency of the gofpel, as that at lead it deferves this honclf, im- partial, unprejudiced attention and enquiry,
* I Pet. ii. I, 2,
Vol, IV. O and
194, Chrift's coming into the World to fave Sci'm. ^,
and to rejecft it without this, can be vindicated upon no principles of reaibn, prudence and dutv. But farther,
2. The dodtrine of Chrift's coming into the world to fave fmners is ^worthy of all ac- ceptation^ means, that it deferves the jullejl and firmefl belief, as well as moft careful and honeft examination ; it is worthy our moft un- queftionable and heartieil aflent, as a doftrine of abfolute certainty, and attended with the moft fatisfying and convincing proof. And upon this account y^/V/j, or the belief of the gofpel dodlrine and revelation, is fo often re- commended, and ftrongly inculcated in the facred writings. Te believe in God^ faith our blefed Lord, believe alfo in nie^\ All the benefits of redemption by Chrift are made to depend on it. // is, faith St. Paul, the power of God to fa hat ion to every one that believes -f. And the condemnation of men is expreffly afcribed to the want of it. He that beiieveth on him is not condemned^ but he that beiieveth not is condemned already^ becaufe he hath not believed on the only begotten Son of Godt, And 'tis not to be dif- puted or denied, either that /^V/V/j is an exprefs command of the gofpel, or that \.\\q Jalvation it offers is confined to thofe who believe it. Nor is there any thing unreafonable cither in the one or other of thefe, if the gofpel dodrine be in its nature, what my text afierts it to be, njDorthy of belief, A command to believe nc- ceffarily fuppofes a rational foundation for fuch
• John xiv. I, t Rom. i. i6. % John iii. i8.
belief
Scrm . 9 * Sinners worthy of all Acceptation. ^^195 b'elief, and if there be proper evidence to engage and fix our aflent> infidelity then be- comes a real immorality, and is equally puniihable with any other vice, or inftance of difobedience to God whatfoever. If Chrift be in reality fent of him to be the Saviour of the world, it muft be the will of God that men fhould acknowledge and believe in him as fuch, and the command to beheve is no more than a plain notification of the will of God in this refped: ; and mens believing is both reafonable in itfelf, and an adl of fub- miflion to the divine authority. 'Tis true, faith muft have the foundation of evidence, and the command of God to believe in Chrill neceffarily fuppofes, that there is all the evi- dence given that can be reafonably defired, and that the nature of the thing renders ne- ' ceflary. Upon this fuppofition faith becomes a necefl"ary duty, may be fitly required, may be rewarded as a virtue, and the want of it punifbed with the marks of a divine dif- pleafure* For it fhould be obferved, that though there can be no true and acceptable faith without fuitable evidence, yet that there is fomething elfe requifite to mens firmly be- lieving Chriftianity, befides that proof which all perfons have an unalienable right to infift on ; and that is a good and hoiiefx difpojitmi of • mind, freedom from unreafonable prejudices, criminal palT]ons, and fmful habits. If men will not part with thefe, Chriftianity is not a religion fit for them, and would fcarce carry any full convidion wuth it, were the evidence O 2 attending
196 Chrift*s coming into the world to fave Serm. 9^-
attending it a thoufand times flronger than it is. And therefore the con:)mand to believe, is a command to difpoffefs ourfelves of all thofe unworthy affedions, that cloud the under- ftanding, that pervert the judgment, render men incapable of perceiving moral truth, or of approving and heartily fubmitting to it if they difcern it ; a command abfolutely as reafonable as any other that God can give, and to v^^hich men are under an indifpenfible obligation to fubmit. And therefore as the doctrine of falvation by Chrift is on many accounts w^orthy to be believed, the believing it is the unqucftionable duty of all to whom the due knowledge of it comes ; and though the want of evidence may be urged as an ex- cafe for infidelity, yet it may be faid in gene- ral, without breach of charity, that 'tis owing to a much worfe caufe, the w-ant of honefty and integrity. But,
3. There is yet another thing implied in the apoftle's expreffion, that Chrijl's coming into the world tofavefmners^ is a do^rine woj^tky of all acceptation y viz. that it doth not only deferve to be ferioufly attended to, and firmly believed, but to be heartily approved and ac- cepted ; the great end of his coming fliould be complied with and fubmitted to with the titmoft readinefs and aftedion. 'Tis a much eafier matter to difcern truth in its foundation and evidence, efpecially religious and moral truth, than heartily to fall in with the dcfign of it, and to become willing and ready ta fubmit to the condud and influence ci it.
There
Scrm. 9. Sinners 'd&orlhy of all Acceptation. 197
There is oftentimes little or no objeftioYi againft being Chriftians in fpeculation and opinion ; ye i frequently men are fprced to be fo, by the irreiiftible force of argument and proof. But to become Chriftians in tem- per a. d behaviour^ here is the labour, this t}>e difficulty, yet falvation is fo amiable a name, as that the offer of it cannot well be wholly and abfolutcly reje^ed ; and as the gofpel of Chrift propofes redemption from the guilt and condemnation of fin, and promifes life and immortality, endowed with heavenly bleflednefs and glory -, there are but few amongll the number of profeffed Chriftians, who have any averfion to fiich a dodrine, or who would not willingly at laft be glad of an interefl: in it. But then^ as it is a fcheme ©f repentance and amendinent, as one great in- tention of it is to bkfl men^ by turning them from their iniquities^ and to reconcile them to God by purity of heart, and univerfal holinefs of life ; as this intirc fandification is one effenual |;art of the fdvation it offers, and previous in its nature to the eternal falvation it affures -, this is the diftalleful, unwelcome part of the Chriftian dodrine, that av/akens the averfion of the fenfual part of man- kind, and to which the car?jal mind is and muftbe in a llate of perpetual and irreconcile- able enmity. And yet certainly, if things were rightly confidered, if reafon and con- fcience were to pafs the judgment inflead of prejudice and inclination, the gofpel muft appear as truly venerable and lovely, in the O 3 defign
198 ChrtjVs coming into the WcrU to fave Serm. 9 .
defign of faving us from the dominion and tyranny of fin, as in that of refcuing us from the condemnation and penalty of e-xmal death \ and we have not more realon to be thankful to God, and adore the riches of his abundant mercy and g odnefs, for the proipedt he hath given us of everlafiing happinefs, than for the means he hath afforded us of recovering the reditude and perfecftion of our minds, and of arinng from the ruins of fin to a participation of the the divine nature and likenefs ; becaufe thefe things are in truth injeparabh conncBedy and that everlafting bleflednels, which is the great promife of the gofpel, is the genuine effect, and arifes out of the antecedent redemption from allwicked- nefs and vice. And therefore 'tis a doctrine worthy of the mcft chearful and grateful acceptation, that deferves to be with the ut- moft affec^lion and readinefs embraced, that we (liould receive with the warmeft acknow- ledgments of gratitude to the grace of God, and that we fhould with all our nobleft powers and paflions approve that Chrifi came to redeem lis from the vanity cf a finful cofiverfation, and reliore us. to our true happinefs in the favour and acceptance of our God. But this is a thing of that importance, as that it fliould not only be afferted but proved ; and therefore I fliall endeavour to fliew you from feveral confi- derations, that this dcdrine is worthy of all that acceptation which it claims. And
I. 'Tis a doctrine which carries in its very nature a ftrong recommendation of itfelf, and
which
Serm. 9. Sinners worthy of all Acceptation, i-oo which the very circumjlances of finners would lead them to wijl:^ certaia and true. Is there any oae who lerioufly ccnfiders what fin is in its nature and confequences, that can be unc r cerned about redemption from it ? Doth not the very charader of a finner imply in it corruption and mifery, ginlt and obligation to punifliment ? Are thefe evils under v.diich any thoughtful perfon can lie eafy and con- tented ? Is there not fomething extreamly diflionourable in the charadier of a reafonable being enflaved to vicious habits and irrepular afFedlions ? Something extreamly dreadful, in being fubjedt to the difpleafure of the almighty Governor of the world ? Is it not a thing highly defirable to be reflorcd to that fpiritual and moral liberty, Vv^ithout v/hich the dignity of hum.an nature can never be maintained ? What can be a moie fubftantial bleffing, than the forgivenefs of fins, the being freed from contra'fted obligations to divine puniihments, the being reftored to the forfeited favour of our offended God, and raifed to the hopes of everlafting life and happinefs ? If a finner, thoroughly apprifed of his own condition, and awakened to ajuft appreheniion of his wants and dangers, were allowed by the favour of God, to afk for the bleffings he moft needed, and earneflly defired, it could be no other than thofe of par- don, recovery from the bondage of finfuj cor- ruption, the inclination and ability for religion and virtue, deliverance from death, and the.grant -of heavenly life and glory \ the bleffings in-
O 4 eluded
200 Chriji^s coming into the World to fave Serm. 9^
eluded in the gofpel falvation, and which are the very offers and gifts of God by Jefus Chrift. So that the dodlrine of Chrift^s coming into the world to fave finners, hath this circuinftance unqueftionably to recommend it to our regard and acceptance, that 'tis per- fed:ly fuitable to the Hate of mankind as of- fenders againft God, as degenerate, perverted, and guilty by finful habits, and criminal pradlices, as obnoxious to death without any power to deliver themfelves from it, and liable to all thofe punifhments of a future ftate, which may be reafonably expected from the power and juftice of God. 'Tis a dodrine therefore againlt which no one confideration of real intereil whatfoever can give him any prejudice, or lead him to defire to fee proved precarious or falfe. If he were to form his judgment of it, by a regard to his own peace apd fafety, he mud immediately acknowledge it a thing defirable in itfelf ; if he found it upon examination precarious and uncertain, he mud wi(h it had a more folid foundation 5 and if falfe, he muft equally wifii it un- queftionably and demonftrably true. 'Tis thus far therefore worthy of all acceptation, as it carries in it a doctrine the mod grateful and pleafmg that can be offered to the con- iideration of all confcious, thoughtful and awakened finners. But
2. Its certainty and truth render^ it ^worthy of all acceptation, *tis a dodtrine fupported by inconteftible evidence, and is attended with the drongeft arguments of rational convidtion.
The
Serm. 9. Sinners worthy of all Acceptation. 201 The prctenfion of being authorized and fent of God, can only be fully proved by the tejiimony of God, This teftimony God hath abundantly given, by fuch demonftrations of his power and goodnefs, as carry in them the fulleft and moft certain convidion, that God was with him, and that the great intention of his appearance in the world was agreeable to, and approved by him. This our Lord refers to, when he fays of himfelf^ Him hath God the Father fealed^. As men confirm what they put their y^W to, and render it their own acft and deed, fo the miracles Chrift performed were the feal of the Father to the truth of his mifTion, his folemn confirmation of it to the world, and the moft fabftantial teilimony that coyld be given by him that he was fent to be the Saviour of mankind. A dodrine thus fupported is worthy the firmefl belief, and deferves the mofc ferious attention and regard. 'Tis an eternal and unalterable truth, of internal worth and excellency, and eftab- liflied by the voice and feal of the God of truth, that that Jefus, Chrillian, in whom thou be- lieveft, is appointed thy Redeemer, and hatli the power and authority to confer on all who receive iiim, the mod compleat and durable redemption. Thy faith in hnii hath the fureft foundiicion to fupport it, and therefore thy receiving him under this high and facred character, thy honouring, loving, and con- fiding in him as thy Saviour is both thy in-
* John vi. 27.
tercil
302 Chrtfi'^s coming into the world to fave Serm. 9.J
tereft and thy duty. 'Tis an obedience to truth itfelf, and therefore fhould be fteady, conftant, and immovable. For what is more worthy our reception, or ihould be dearer to us than truth : What is there we fhould allow a free entrance into our minds, fearch after with greater diligence, embrace with ftronger afFetftion, or retain with greater care and refoiA.non ? Eipecially confidering,
3. This is not only a fruthy that Chrift came into the world to fave finners, but a truth of the firji and higheji importance. All truth is amiable, and deferves. an impartial and friendly regard from reafonable beings. But all truth is not of equal moment in itfelf, nor concern to us. Of man/ truths we may be fafely ignorant, without any reproach to our natures, or hazard to our bed happmefs. Neither the ufefulnefs nor comfort of the pre- fent ftate, nor our welfare in the life to come, have anv connection with or relation to them. Whereas all that is valuable to us, in time or eternity, depends on the certainty of this fin- gle dodlrine, and the reception that we give it. If Chrift was not fent of God for the falvation of finners, the promifes of his gofpel are all delufion and falfhood, the account of his refurrecftion, and in erceiiion at the right hand of God, forgery and impoflure ; our preachi7ig is vain, and your faith is alfo vain. Tou are yet dead in ymr fins, and have no other profpe(ft before you, but that of periiTiing for ever. Your hope of pardon is abfolutely without foundation, your defire of a blefled
refurredtion
Serm. 9. Sinners worthy of all Acceptation, 20^* refurredion all a dream, and your expedation of life and immortality hath nothing hut a groundlefs imagination and confidence to fup- port it. 1 hey therefore who are endeavour- ing to perfaade you out of your faith in, and regard to tlie Lord Jelus Chiift, what are they doing ? Vv hy their benevolent and charitable defign is, to perfuade you to renounce ail ex- preis affun nces of mercy and forgive nefs, for the uncertainty whether ever you lliall be for- given by God at all -, to rejecft the piomife of the gofpel concerning the refurre(!:l:ion from the dead, for the profped: of periihing Hke the brutes, and being confined eternally to the darknefs and corruption of the grave ; to give up your hopes of an immortal heavenly life and glory, in the kingdom and prefence of God, in exchange either for the priviledge of entirely lofing your exiftence, or retaining it you know not where, nor in what circum- ftances of happinefs or mifery j to difburthen your minds of all thofe divine confolaiions that flow from thefe glorious principles of re- velation, that are your noblell: CACitements to piety and virrue, your great fuppoits under the afflidtions and uncertainties of life, your beft relief under the profpedt and approach of death, and your only rejoicing in the view of a future judgment and immoitality -, and to open them to infinite doubts, perplexities, fears, terrors, and diftreiTes, that muft cafl an eternal gloom over your fouls, and are ablb- iutely inconfillent with the ufefulnefs, inte- grity,
204 Chrlfl^s coming into the World to fave Serm. 9;
grity, chearfulnefs, and true reliih of life. Thele^ Sirs, will be found, upon the mofl: im- partial examination, to be the genuine con- sequences of the truth or falihood of this doftrine in my text, that Chrifl came into the world to jave /inner s 3 and therefore 'tis of the higheft confequence to us, that we firmly be-- lieve if, and that we heartily approve^ and go- vern ourfehes by the influence of it -, that we acknowledge him under this facred charader, thankfully accept of the falvation he offers us, and take diligent heed that we do not receive this grace in vain, either by criminal unbelief, or by a wilful and habitual oppolition to the plain and acknowledged defign of his appear- ance in the world. But,
4. 'Tis worthy of all acceptation, not only becaufe it is a truth, and a truth of great im- portance, that Chrifi came into the world tofiive fmners^ but becaufe it carries in it x\\q jlrongejl imprefiions of the divine benevolence. There is fomething delightful in the notion of a divine falvation, and as it is declared to be the fal^ vation of finners, methinks it fliould be pecu- liarly acceptable and grateful to them Is there any one in this affembly who doth not think the charadter of a fmner belongs to him, or that imagines he hath no need of mercy ox plenteous redemption from God ? To fuch of you, if any fuch there be, the docftrine, that Chrifi was Jent into the world to fave finners, muft appear to be of no importance and value. But doth not fuch an imagination demonftrate the
perfon
Serm. 9. . Sinners worthy of all Acceptation, 205
perfon who entertains it, to be an abfolute ftranger to himfelf, and wholly ignorant of his real ftate ? Are we then confcious to our- felves, that we are offenders againft God, and that our fins have been attended with mani- fold aggravations, and is there not fomewhat very delightful in the prornife and profped of final and full redemption ? Is not the defign of God, in fending his Son into the world to recover us from the ruins of fin, to fave us from the dominion, guilt, and condemnation of it, to reftore us to his favour, and to raife us to the lively hope of an heavenly , incorrupti- hky and hlejfed life, is it not a defign that de- monfl:rates the greatnefs of the divine com- paflion and charity to finners, and fhews the moft tender condefcenfion in that glorious and blelTed being to the wants and miferies of his unhappy creatures ? Are we willing that Godjljcidd enter into i\.x\^ jiidgfnent with usy that he fhould treat us according to our deferts, fuffer all the confequences of our fin and folly to overtake us, and give us up to the defl:rud:ion of everlafi:ing death ? Surely human nature mufl: ti*emble at the thought, and dread it as the full perfedion of ruin and mifery. Under fuch apprehenfions, O how feafonable, how refrefliing the thought, how , fubftantial the relief it affords, how warm, how flrong the comfort, it fpreads through the confcious finner*s breaft: ! the7'e is mercy with God that he may be feared, he is in Chrijl reconciliiig even finer s to hinfelf and fuch is
his
2o6 Cbriji's coming into the ff^orld to favt* Serm. g.
his benevolence and pity towards them, that he hath laid help on one who is able to fave to the uttermojl^ and hath made even his own Son the meffenger of his eternal grace, and the author of redemption to all who believe in him. Mercy and goodnefs appear in every part of this glorious fcheme ; mercy worthy the father of mercies, and the original inde- fectible foundation of goodnefs \ mercy, Chrif- tian, anfwerable to all thy wants, and plen- teous as thy moft numerous fins, and diftreffes upon account of them. The goodnefs of God is indeed vifible in all his works ; the whole creation is the demonftration and dif- play of it. But if ever goodnefs appeared peculiarly illuftrious, if ever divine benevo- lence flionc with fuperior glory, if ever fove- reign mercy difplayed itfelf in its higbed: and moft attradllve charms, and demanded the attentive wonder of Heaven and earth ; 'twas then, my foul, when he gave the god-like commilTion to his only Son, to become thy Saviour, and fent him into the world to offer and purchafe for thee eternal red-mptiorj. And what one circumftance is there in the v/hole of this undertaking, that doth not point out amafmg generolity and boundlefs o;race 1 PLternal purpofes of mercy, the Son of God incarnate, heavenly light and divine truth conveyed, precious promifes given, pre- cepts of eternal righteoufnefs eftablidied, a new covenant confirmed and ratified by him, the curfe. and fl:iame, and agonies of the crofs
endured
Serm. 9. Sinners worthy of all Acceptation. 307 endured to teach him compaflion, and render him, for thy direcftion and encouragement, a perfect pattern of fubmiflion and obedience ; fins forgiven, the dignity and pleafure of a divine hfe reftored, the hveJy image of God impreffed, hope triumphing in the breafl, peace with God and freedom of accefs to him, vi6tory over death, the honours of a glorious refurredion, immortality conferred, the happinefs of Heaven, and the prefence and uninterrupted favour of God, as thine, everlafting inheritance, all enter into this wonderful account, increafe the moment of the love of God to fmners, and are all com- prized in this one fhort and plain, but com- prehenfive and blefled truth, that Cbrijl came hito the Ivor Id to Javc fmiiers. And fliall we not embrace a do6trine thus enriched with the mod fubflantial bleflings ? Shall we not entertain, with the utmoft gratitude and plea- fure, fuch glad tidings as thefe ? Shall there be one heart in this aflembly fo hardened againrt: all the impreffions of divine goodnefs, as not immediately to fay : ** Lord, I confefs *' the heavenly truth, I i^dore the fovereign '^ mercy that fliines \w it, and with all the " powers of my foul accept the falvation ** that is offered me." Let me put you far- ther in mind,
5. That this do^lrijie deferves a ivilHng and grateful reception, out of regard to him ivho pub- liJJjed it to the "world^ and for the friendly fhare he had in procuring for us this falvation, of
which
jioS ChriJTs coming into the World to fave Serm. 9.
which he makes us the offers. He came into the world to fave us, not merely by preaching the dodlrine oi falvatio?!, and declarmg to us the gracious purpofes of God in our tavour ; not only to awake?! in us ^juji concern about our fpiritual and everlafting welfare, and to encourage us with the promiles of mercy, ac- ceptance with God, and eternal life. This, had it been all, would have argued great good- nefs, and been fuch a condefcenfion, as we could have had little reafon to expert. But the part he had to adt in this great work was much more difficult, and the redemption of finners was not to be obtained, but by the dearefl purchafe, and the moll painful labours of him who had undertaken themighty work. In order to qualify himfelf for this honourable fervice, and to become in every view able to fave finners to the uttermoji, it became neceifary, by the appointment of the divine juftice and w^ifdom, that his own obedience and fidelity to his heavenly Father fliould undergo the /Z^- verefi triaU that he might by his own example infpire his difciples and followers with a like patience and lefolution to approve themfelves to God, and be himfelf worthy to (land at the head of all the recovered part of mankind ; and by the merits of a moh perfeB and nnre^ ferved fiubniiffion to the will of God, even to the deathy become a real propitiation for fin- ners ; fuch an acceptable facrifice to God for them, as he might behold with pleafure, and take fuch full complacency in, as that out of
regard
Serm. 9- Sinners ivcrthy of all Acceptation. 20 q regard to and for the fake of it, he might declare himfelf fo far reconcileable to them, as to exalt him to be a Ffince and a Sa^viciw to give repentance and the re?mjji072 cf fins, and to confer on him the godhke power to give eternal life to as many as J]:)Ould believe in hi?n. So that he came into the world to fave finners by his death ; and as he died for their redemption, they adually became his purchafed property, and are under the flrongcft obligations, ro acknowledge and fubmit to his right of re- demption in them, and by an uniliaken faith in him, and unalterable love to him, to own him under the facred characfters of Saviour and of Lord. And fhall not this unparal- lelled love of the Son of God powerfully con- ftrain us gratefully to accept, and heartily fubmit to the doctrine of falvation by him ? Hath he publi(hed the glad tidings of eternal redemption for hnners, and fabmitted to an accurfed death that he might become the author and purchafcr of it, and hath this goodnefs no power to warm us, no charms to engage us to accept the invaluable benef t ? Shall we, by calling contempt on this hea- venly truth, and rejecting the defigns of me;cy in our favour, thus far defraud the Saviour of mankind of his defired reward, deny him rhs pleafure of reconciling us to God, andfruftrate the intentions and friendly views of all his dif- trelTes, pains, and agonies onthecrofs? Doth th? doctrine of falvation deferve fuch a treatment ? Should the anther of eternal redemption receive Vol. IV. P from
2IO Chrijl^s coming into the World to fave Serni. 9.
from us fuch a requital ? Should I fay of any of you, that your hearts are hardened againft the impreffions of tendernefs and love, that gratitude can find no adnniflion into your breads, and that you have excluded all fenfe of obligation and duty from your remem- brance and thoughts, would you not refent fo dreadful a charge, and abhor the imputa- tion ? And God forbid that I fliould fix it on one of you. And yet is not that perfon too iuflly liable to the whole of it ? Will he not ftand burthened with it at the impartial tri- bunal of God, who when he is called orr and prefied, by the undeferved grace of God, and pleaded with by all the fuffe rings and death of the crucified Jefus, and exhoited and warned by the concern he ought to cherifh for his own happinefs, to embrace the docSlrine of falvation by Chrift, and thankfully to ac- cept it J either treats it as a fable and impof- ture, or receives it with indifference and neg- le<ft, or who, if profefling to believe it, dif- honours and cafts contempt on it, by an impenitent courfe of wickednefs and vice ; thereby a-flually refufing any part in that fal- vation that is offered him, and all the genuine expreffions of gratitude, affeftion, and duty to the generous purchafer of it. If there be any merits therefore in the Redeemer's goodnefs, any powerful language in his fuffx^r- ings to imprefs and move you 5 give him a kind reception into your hearts by faith and love, welcome the holy one of God that
brings
S'eYm, o. Sinners worthy of nil Acceptation, 211
brings falvation to the loiil who entertains him, and gladly embrace it upon the terms on whicJi he offers it. J (hail only add
6. Laftly, that this dodirine deferves the more ready reception, upon account of the evident danger there is oi Jltghting aiid reje^iing it. If it be a faithful faying^ of certain and unqueftionable truth, it carries with it its own obligation to be believed, when 'tis propofed to us in that abundant evidence which attends it, and is belides enforced with the additional authority and command of God. For this is the work of Gody the great duty incumbent on us under the Chriirian difpenfation, that ye believe on him whom he hathfent^. And fo necefiary is the reception of this dodine made, that 'tis expreflly declared, that he who he^ lieveth not is condemned already^ i.e. acftually fubjeds himfelf to condemnation, becanfe he hath 7iot believed in the name of the only begotten Son of God "j^. And therefore fuch an unbe- lief mufi: be criminal in its nature, and hii^hlv" offenfive to God. And let it be here con- iidered, that this docftrine, that Chj^if came into the world to five f inner s, is not a matter of mere empty fpeculation, of no great confe- quence in itfelf, and without any immediate and neceffary connecftion with religion and virtue. For 'tis in realitv a principle on which the moft fubilantial duties and virtues do abfolutely depend, and in which therefore
* John vi. 29. t iii. iS.
P 2 men's
2.12 Chrift^s coming into the WorU to fave Serm. ^^
men's welfare and happinefs in the divine favour are very nearly intereited. If Chrift be in reality fent to be a Saviour, fuch a pro- viiion for the recovery of finners will delerve to be acknowledged with the uttnoft grati- tude, {houid be improved into the warmeft affedion and love, and challenges from us the very befl returns of obedience and duty -, the religion he hath introduced into the world will be of univerfal obligation wherever 'tis pubiifhed, and the future acceptance of man- kind mufc neceflarily depend on their fubmif- lion and conformity to it, the promifes of his gofpel will appear to be the moil fubftan- tial truths, and the bleffingsthey convey, only attainable by our believing andetrsbracing'them. So that, to reject or receive this dodlrine is in reality to rejev^l or receive true religion in principle, practice, and reward 3 and there- fore condemnation from God muft be the na- tural and unavoidable confequence of dilbe- lieving it, becaufe this is to renounce the only falvation which God bath ottered us,, and the only certain and effedtual means of obtaining it. No one hath ever pretended to fliew us a falvation of more intrinlick worth, and more fuitable to the infinite riches of the divine goodnefs, than that brought to us by the grace of God in Chrift. And if we give up all fliare and inteieft in this, what have we to expedt as the confequence of fuch a refufal, but indignation and ivrath^ tribulation and anger ? If we will not accept
the
Serm. 9. Sinners worthy of all Acceptation, 215 the pardon and mercy that God invites us to accept, can any thing elfc follow but defcrved condemn i^tion ? If we will not be broujjht by the .rercies of God to repentance and new obedience, the unavoidable effed muft be, that we perKh in our fins. If we re- nounce all iliare m the promife of eternal life and heavenly blefiednefs, is not this to chouie eternal death and mifery ? It mud: be fo, Chriftiao, if it be a faithful and true faying, that Chrijl cdjiie i?2to the world to fave Jinners. And therefore, if we have any juft concern for our own beH: intereft, any Pre- vailing defire to efcape the difpleafure of God in all the dreadful effeds of it, we fliall ferioufly weigh this important dodrine in our minds, give jufl attention to the evidence that fupports it, and receive and fubmit to it as an unqueftionable truth of God ; efpecially confidering, what might be urged as a farther very high recommenda- tion of it to us, and infixed on with great advantage to my argument. For,
As the danger of dilbelieving and re;e(fl- ing this doctrine is thus certain and great, yet that 'tis abfolutely impofiible the heartily crediting it ; and living under the habitual influence of it can be attended with any ha- zard, or fingle difadvantao;e, or not attended with the moft excellent and valuable ef- fects. But I muft have done, and (liall only add, by wiy of exhortation and improve- ment.
P 3 Look
214 Cbrijl^s coming into the World to fave Serm, 9,
Look diligently^ leafv any one cf ycu fail of this grace of GocU and that you do not rejed: him,whp is both able and willing to fave you. We all «eed the benefit of this redemption, and I fee no fare profpedt of being ever re- covered from death, and raifed up to eternal life without it. if we may judge by expe- rience and fads pa ft, human reafon doth not feem, by its own light, fiiffident, either to rcftore finners to their proper reSitude of nature, when become ^degenerate and cor- rupted by iin, or to give them any full and fatisfying afiurancs of their forgivenefs and acceptance with God v/hom they have of- fended. But in Chrif we have full re demp- iion^ through his bloody even the Jorgivenefs of fns, according to the riches of the grace of God ; he hath fo far reconciled finners to his hea- venly Father by his death, as to obtain for them the bleffed promife and profpedt, of an inheritance incorruptible and undefiled, that fadeth ?2ot away^ that is referved in Heaven for them. His meliags therefore from God is worthy your regard, and we are under the ftrongeft obligations to give it the moft ferious attention and affedionate reception. Strengthen therefore your faith in him, by impartially confulting the evidence of his divine miffion. Heartily approve the whole defign of his coming to redeem you from the vanity of a finful converfation, as well as from condemnation and eternal mifery ; re- ;nembering that the beginning of eternal fal-
vation
Serm. 9. Sinners worthy of all Acceptation. 215
vation muft be here laid, in your recovery from the dominion of fin to the image of God, in the reditude of your minds, and the hoh'nefs of your Hves ; and that being thus refcued from -^lU the natural and certain caules oi future punifhment and ruin, and formed and fitted for the happinefs of the heavenly world, you may become abfoluteiy fecure, and then he who raifed up Chrijl from the dead fhall aljo quicke?i your inortal bodies ^ by hisfpirit that dwells in you^ and finally, count you worthy of a (hare in the inheritance of the faints in light.
P4
SERMON
( 2i6 )
I
S E R M ON X.
Salvatioa in Clirift alone. Acts iv. 12.
Neither is there fahati on in any other.
N fpeaking to thefe words, I might confider them in this double view :
I. As plainly declaring, that there is faU vation in and by Chrift Jefus. And
II. That there is falvation in and by no other but him.
But having in two preceding difcourfea fpoken largely to the firil: of thefc, and fliewn you the nature of that flilvation which is here pecuHarly fpoken of ^ that 'tis the falvation of our immortal fouls from the moft fubftantial evils they are fubjeft to, from ignorance^ flavery, confcious guilt, diftreffing fears, di- vine difpleafure, and the condemnation of eternal death 3 and that is attended with and introduces into the moil excellent, fubftantial, ^nd durable bieffings ; rectitude, liberty, and
peace
Strm. 10. Salvation in Chrijl alone. a 17
peace of mind, reconciliation to, and friend- ihip with God, a glorious rcfurredlion, and an abundant entrance into the heavenly kino-- dom and glory, I ihall now apply mvfelf to the other part of this text, which is to fliew you,
II. That there is, and can h^ falvation in and by no other but Chrijl, This is expreflly aflerted by the Apcflle iq my text, without any kind of limitation whatfoever. This may poiribiy at firfl: view appear to be an hardfay.- ing, and an ajffertion, that at once excludes all thofe v/ho have never heard of Chrift, and the redemption purchafed by hiQ:j, from the very poflibility of falvation : And we fhall probably be afked. What, is reafcn, and the light of nature of fio uje to mankind ? Muft men be excluded from future happinefs, merely for not enjoying the gofpel revelation, when the providence and wifdom of God hath not thought proper to communicate to them that extraordinary favour ? How is it reccncilca- ble with the equity and jufiice of God, not to make the gofpel revelation univerlally known, if there be no falvation to be liad but in and by Chrifl: ? Or can the grcatefl part of mankind be deititute of all hope of mercy, for want of a revelation, which God out of bis infinite wifdom, hath not thought fit to communicate to them, at leaft with that evidence, as is neceflary to m:ke them believe it ? But thefe and the like queftions, how dif- ficult foever they may appear, will all of
them
21 8 Salvation in Chrijl alone, Serm. lo.
them receive an eafy folution, when this fubjed, that there is no falvaticn but by Chrift, is rightly confide) ed and explained. And in order to do it, 'tis evident,
I . That there is none other name under Heaven given amougjl men^ whereby we rnufl be faved. This is the explication given by the Apoftle Peter himfeif, immediately after the words of my text. Neither is there falvaiion in any other ', for their is iione other name under Heaven given among fnen^ whereby we muji be faved ; there is no other perfon living under Heaven commiffioned and authorifed by God to be the Saviour of the world, and to whom it is our duty to apply for the falvation we need. As thefe words were fpoken to the ^ews^ it was plainly letting them know, that Mofes himfelf, in whom they trufted, could not pro- cure them the redemption f}3oken of, and that they had no other Mejjiah or deliverer to expert, but that God had appointed Jefus^ and hifn alone^ to this honourable office, and therefore that he only, was worthy to be trufted and confided in, as one appointed and capable to confer on them fpiritual and eter- nal redemption. To be the Saviour of men from fin and guilt, from the power of the grave, and the condemnation of death, im- plies an office of the higheft dignity, that no one can take on himfelf, but by the imme- diate authority of God, without the higheft prefumption and impiety. The bleffings of tnQ Jorgivenefs of fin, of a renewing andy^;;^- tifyi?2gjpirit, of a refur region to life and im- mortality.
SerrD. lo. Salvation in Chrljl alone, 210
mortality, and of eternal blejfed/iefs and glory, are fuch as God cnly hath it originally in hjs power to confer. The grant of them muft come from him, or the promife of them is falihood and impofture. The terms of re- ceiving them muil be of \{\^ fixings or the ex- pectation of them can have no folid grounds to fupport it. And therefore there is no other name given under Heaven by ivhich we mujt he Javedy becaufe ?20 other perfon hath thisjdcred triiil committed to him, nor any of thofe powers conferred on him, which are necef- iary to his honourably dilcharging this mighty fervice. Mcfcs indeed did oiice deliver the people of God, but it was only from tempo^ ral flavcry. The polity into which he formed them was purely civil and worldly, and the bleffings he promifed them in the name of God, were principaliy, if not altogether tiiofe. of external profperity. He claimed no lar- ther commiilion than to bring them to the Land of Canaan, and fettle amongfl: them fuch conilitutions, in the obfervance of which conlifted all their peace and happinefs in that promifed country. To confer on them a fpi- ritual and eternal falvation he never pre- tended, and therefore to expedl it merely by an obedience tohitn, istoexpedfrom him what he never promifed, and what he had no power and authority to give. Much lefs was there ever any proof of fuch a commiflion in any cth^r 5 and if others have pretended to it, tiiey have given fuch evident marks of impofture, as {hew, in the mod convincing light, the falf- liood of their claims, and render them un-
2 20 Salvation in Chrifi alone. Serm. lO.J
worthy the hope and truft of any of the con- iiderate and unprejudiced part of mankind. So that there is no proof that God hath put falvation in any other, nor appointed them to the high and god-like ofHce of conferring eternal redemption upon mankind. But in Jefus Chrift all the evidences, necefrary to fupport fuch a charader, plainly concur. The unexampled holinefs of" his life inftamped on him an unrivalled dignity and worth, and leaves room for no exceptions againft the pro- priety of employing him in this facred fer- vice. The purity of his do^riney and the confefled excellency of his laws appear calcu- lated in their very nature, to promote that falvation of which he declared that God had appointed him the author. The uncGiiteJiabk miracles he wrought are the fcal of Cud to the truth of his dodlrines and promifes, and confirm his claims, that God fent him not to condemn the world but to Jave it. For no man could do the works that he did unlej's God was with him. The manner of his death, the caufe for which he died, and the circiimjiances which attended it, render his charader truly vene- rable and Cicred, and are all reconcileable with the purpofe of God in making him the au- thor of falvation to all that believe in him and obey him. His rejurreolion from the dead, that could be accompliihed by nothing but the power of God, is an abundant demon- ftration of what he himfelf in the moil: ex- prefs manner affirmed, that the Son of man Came X.o give his life a ranforafcr many. The
numerous
Serm. lo. Salvation in Chrift alone, 221
numerous and cxtraci^dinary gifts, that he conferred on his Apoftles, and by them on many of the firft Chriflians, carry in them the ftrongeft convidion of his afcenfion into glory, and of his having all power and autho- rity committed into his hands. The pre- 'valence of his do5Iriiie diudi religion in the world, without human art, favour, or power, by the demonftration of the fpirit, and its own in- trinfick excellency, in oppofition to the igno- rance, prejudices and vices of mankind, the eftabliflied idolatries of nations, the united force of kingdoms and empires, the crueleft perfecutions, and the various arts and methods made ufe of to hinder its progrefs and fuccefs ; to;^ether with thofe admirable eftedls of ri^h- teocfnefs, peace, and univerfal virtue, which it unalterably produces, where 'tis heartily be- lieved, rightly underilood, and fubmiited to in its genuine influence ; are all ccncurriDjy circumftances to prove, what the Apoftles all of them teftified, that the Father fe?it the Son to be the Saviour of the icor/d *, and that he only hath obtained eternal redemption for us. But,
2. There is falvation in no other but Chrifl, there is 710 perfoyi equally ft to be employed as he is in the execution of this high and mo- mentous truft. God, whofe counfels are all direded by the m.ofl: perfed: wifdom, ever employs the mod: fuitable perfon to be the inftrument of bringing them to pafs, that they
* I John iv. 14.
may
2 22 Salvation in Chrift alone. Serm. id.
may not iinally fail of execution, through the unilvilfulnefs or inability of thofe, on whom their futurity and fuccefs is made to depend. And the wifdom of God abundantly appears in the appointment of our Lord Jefus Cbrifl to this kind and honourable fervice> who was of all others the moft capable of performing it, and on every account proper to be engaged in it. If we confider his ori- ginal and near relation to God as his Father, could any one be equally concerned for kis Fr.- thers honour, or more abfoiutely difpofed and w^illing to promote it, than the only Son of God? And agreeably, one of the facred writers tells us, that when God prepared a body for him, he declared his chearful obedience, by crying out : Lo, I come to do thy willy O God^, I am all fubmiflion to thy pleafure, and in all things delight to do thy will. If we confider this work of the falvation of men, as the moft honourable in its nature, and as including in it many high prerogatives and fpecial privi^ ledges J fuch as the right of pardoning of- fenders againft the divine government, and of fixing the termiS on which pardon and mercy fnould be granted them, the power of recovering them from the corruptions and ruins of vice, of redeeming them from the dominion of the grave, of raifmg them to life and immortality, and of adjudging them to, and finally putting them iijto adual pof- feflTion of, all the bleflednefs and glory of
♦ Heb. X. 5, 7.
God's
Serm. lo. Salvation in Chrijl alone, 22^
Gods heavenly and eternal kingdom : is it reafonable to think, that God would advance a being of a low nature and mean condition to this fupream dignity, and wholly overlook all others, whofe fuperior natures and rank might feem more juftly to entitle them to fuch diftinguifhing honours ? And is there not the ' mod evident equity and propriety, that he, whole diflinguifhing characfter is the Son of God, who as fuch is the brigbtnefs of his Fa- ther s glory y and the exprefs image of his perfo?iy fhould exercife, in preference to all others, the facred rights of his eternal Father, and thus in all things have the preminence over the whole rational creation ? The original glory and dignity of his nature, as the word, the reafon, the wifdom of God, rendered him worthy of the higheft and mcft honourable office he could fuftain, and made him equal to the work of becoming the Saviour of cur loft and ruined world.
But how was it poffibley that a being of fo high and exalted a nature and rank,- as the Son of. God was, who fuftained the perfon, was inverted with the glory, and in reality was the true and mod perfedl image of his eternal Father, how, I fay, was it poflible for him to appear amongft men and converfe with them, and lead them into falvation and hap- pinefs by fuch methods as v/ere agreeable to their nature, and miOft likely to accomplifh the intended bleffing of redemption ? appear in his original form and character, as the ivcrd of God, he could not. The fuperior
excellency
2 24 Salvation in Chrift ahne. Serm. id
excellency and glcry of his condition Icemed ablblutely inconiiftent with fuch a flep, and wholly irreconcilable with the ftate of man- kind. And therefore that this amazing dif- parity of nature might be no obftruclion to the execution of God's eternal purpofes of mercy, "^ he confents to be made in. the like- nefs of,and to be found infafhion as a man; to empty and divefl: himfelf of that glory, which he had with the Father's before the foun- dation of the world, J and thus become flefh to tabernacle in the midft of us; that in his united characters of the Son of God, and Son of man, he might become a mediator between, both, and capable of accomplifhing every thing that his Father's honour, and thefalvation of men rendered fit and neceffary. By this means he became able perfonally to teach and inftrud: men, familiarly to lead them into knowledge, piety, and univerfal righteoufnefs^ ar.d to awaken them, by the mod amafing dtmonftrations of power and goodncfs, to reflection and confidcration ; as it became him,- who took on him the office of faving others from their fins, by calling them to repen- tance and amend m.ent of life, to be himfelf abfolutely without blame, and free from fin ; the Son of God, when become a man, was capable of giving an example, every way per-- fed:, and wholly unexceptionable ; -f- and was accordingly, holy, harmlefs, and feparate from finners, i. e, as the lad words fignify, abfolute-
* Fhil. ii. 7. 8. : John i. 14. f Heb. vil. 26.
Sefm. lo. Salvation in Chrijl alone, 225
ly feparate from, and unlike to them in dif- polition and manners. As the lalvati n of iBcn from wickednels and vice was an unier- taking likely to meet with great oppolition from the corruptions that abounded in the world, and would probably expofe him who attempted it to p)eculiar hardfliips and iuffer- ings, it wa3 necefifary that the perfon who engaged in it ihould be one of the mi.ft per- fect benevolence, and the firmeft reloiution; now both thefe qualifications could not but meet in him who was the mod perfect image of the bed of beings ; and had nothing of the corruption of human nature belonging to him to enfeeble his powers, and render him impotent and irrefolute.
The po nihility of z future fiat e was a prin- ciple owned by the generality of mankind, who feemed to have entertained fome confufed notions, feme dubiou? belief of it. But nei- ther Jevvs nor Gentiles had any clear or ra- tional conception, by what means a future ftate of rewards and punidiments was to take place, in what manner mankind were to cxift in it, nor what w^ere the charaders to which thofe rewards were infeparably to be annexed. Thefe difficulties were intirely cleared up by our bleiled Lord, who not only preached the doctrine of a real refurredion from the dead, but in his own perfon illulh'ated and exemplified the truth of that dodrinc, being the 07ih o?ie of mankind who was found njooriioy to rife from the dead to an endlefi life,
Vol. IV. Q_ and
2 26 Salvation in Chrift alone. Serm. iof*
and who, as the reward of the moft perfedt lubmiflion to God, was after his refurredtion advanced to a flate of heavenly and immortal glory ; hereby demonftrating both the pofli- bility and future certainty of that refurredlion he taught, that the condition of it was un- referved obedience to the will of God, and that the confequence of it to all good men fhould be their admiffion into the heavenly kingdom and glory of God.
It is a fadl that will admit of no difpute^ that by one man fm entered into the worlds and death by fm^ and 'tis {<lz\\ by innumerable inftances, that death is the wages of Jin. But might not fuch a proceedure of providence, permitting fin and death to enter into and triumph ever the world, by the trangreffion of one man, feem to carry in it fome reflec- tion upon the reditude and equity of the divine government ; or rather upon the wif- dom and goodnejs of God in the original con- flitution of things, and frame of mankind ? I anfvi^er, by no means, if by a fubfequent conflitution and diipofal of things, one wen could be found out capable of introducing both right eoiifnefs and iife^ and preventing thus or remedying the evils occafioned by one man's fin. And fuch a perfon did the wifdom and goodnefs of God provide in fefus Chrift^ whofe obedience was abfolutely perfecl, and attended with fuch peculiar circumftances of dignity and worth, as to render it ftridly meritorious, and to entitle him to the godiiisc
reward
Serm. lo. Sahaticn in Chrift alons. 227
reward cf being the rejlorer and redemcr of mankind.
As it leems fcarce poffible,in the very nature of things, that the judgment of mankind fhould proceed in an open ""cijible folemnity, and be carried on in that ^yzz/V^i"/^ and candid manner, which the nature of luch a pro- eeedure requii-es, unlefs that whole tranfacfli- on could be under the direction and cogni- zance of a man^ as the weakneffes and infir- mities of human nature could not be experi- mentally known by any other hut a man, ncr the ftrength of thofe tenriptations to which they are fubjed:, be otherwife rightly un- derflood : And, yet as 'tis neceffary, that hu- man compaiilon and pity fhould not prevail contrary to the truth of the cafe, and the rule of right eciijhefs and equity ; that the honour of God, the inajefiy of his laws, and the dig- nity of his government, fliould, in this folenin tranfdion, be impartially, without favour and affe^ion, confulted, mav w^e not in fuch a view well cry out : IF/jo is Jhfficicnt for thtfe things ? where is the perfon to be found worthy, wiih whom the interefts both of God and man may be fafely trufled ? The chiiftian revelation fairly folves the difficult\^, reprefenting this folemnity as hereafter to be carried on by our Lord Jefus Chrift, who as the Son of God cannot but be jealous of, and ftridly watchful for his Father's honour, and as the Son of man will be merciful 2 r^d faitl^ fid to men, and as having himfeif fufered, being tempted^ will be in that av/ful day capable of Q^ 2 fuccQiLring
^2 8 Salvation in Chrift alone, Serm. to.
Juccounng thofe who have been tempted^ and who having learned the difficulties of obedience by the things that he fiiffered, will fesl within his breafl, reafons and motives powerful enough to excite compaflion to thofe who may have fometimes been out of the way thro' the temptations and difficulties that may have at- tended them. And from thefe and other par- ticulars of a like nature that might be men- tioned, it appears that there is falvatlon in no other, becauie their is no other perfon what- foever upon all accounts fo intirely fit and pro- per to become the Author, Purchafer, and Giver of it, as the Lord Jefus Chrift. Again, 3. There is falvation in no other but Chrijt, htcdiuk the fahation iikM oi lohich he istheAu- thoVy is, when all things are confidered, the only 'valuable falvatlon that God can beftow, or that man can receive from him : The very greateft miferies, under which rational beings can labour, are thofe of deep ignorance, pre- judices againli truth and righteoufnefs, cri- minal habits and paffions, the dominion of fin, the obligations of guilt, the fentence of death, the difpleafure of almighty God, and the confequent punilhments of a future ftate. Thefe are evils that immediately affedt the rational being, and enter deeply into the im- mortal fpirit : Unlefs thefe be removed, the moft fubftantial miferies mufi: overtake us ; miferies, that temporal riches, honours, plea- fures, liberty, and what ever ehe of this kind men think valuable, cannot poffibly alleviate or guard us againft. To be delivered
from
Serm. lo. Salvation in Chrift alone, 229
from thefe therefore muil be the true bleffed- nefs of human nature, and he only who can fave us out of them, deferves in the full fenfe of that glorious word, the chara(5ler of a Saviour : Can there be any real dignity in hu- man nature without knowledge ^ or can true happinefs flow from the fountain of ignorance znd folly ? Can that mind pojjefs iffelf'm peace, enjoy its own reflections, or take any pleafure in the contemplatio:: of God, that is confcious to itlelf of the prevalence of vile ciffeSlions^ that harbours impure defires, and that is the con- flant habitation of ungovernable and head- ftrong paiTions ? Can he \i^frce^ whofe very miJid is enfaved, or boaft of his liberty whofe reafonable powers are in chains and fetters ? Can his liches and worldly advantages fave him from ruin, who Hands burthened and op- preffed with the load of guilt, and lives as a • criminal obnoxious to the fentence of eternal death ? What one fingle hour of real plea- fure can he poffcis, whit fpark of rational joy can quicken his breail, what one bright and chearing expectation can he have a right to form, that lives in a ilate of enmity to God, and hath every thing to fear from the effects of his eternal dilpleafure ? To be refcued from thefe evils is true deliveance. To be faved from thefe diftreiTes is tlie height, the very perfedlion of redemption. Hofa?2nah to the Son of God, who cam.e with this blelling into our miferable world ! Salvation is in bis very name ! Redemption is the governing glory of his amiable charadler ! Blefling and honour,
Q^ 3 and
2^0 SakYiticn in Chrifi alone, Serm. lO.
and glory, and power, be unto him that fitteth on the throne, and to the lamb for ever and ever; for thou waft flain, and haft thus redeemed us to God by thy blood, out of every kindred and tongue, and people, and nation. This is the only poffible falvation, that could be univerial in its extent, and eter^ nal in its duration. Temporal deliverances are in their nature confined, and frequently the falvation of one nation is the deftrudion of another ; and even as to the nations them- felves that are refcued, the benefits arifing from it are extremely limited. It often hap- pens that he who faves them from one kind of oppreftion makes them feel all the feve- rities of another, and by his very vi(flories and fuccefles becomes him.felf their tyrant; or if this fliould not be the confequence, the private fiates and conditions of men ftill re- main unaltered, and in the midft of what is « called the public happinefs, innumerable kind of miferies may be harraflingand deftroy- ing particular perfons. So that the advan- tages of all temporal deliverances are but comparatively few, and never conftitute either an imiverfal ov perfeB happinefs. Nor are the effeds of fuch deliverances permanent and conftant. They reach at beft no farther than life, and abfoluteiy ceafe with it. And new events may arife, and frefti caufes of calamity may foon fpr-irg up, that may put at once an end to all naiional profperity and glory, wholly obliterate all remains of their former happinefs, and fink them under lafting
and
Serm. lo. S ah all on in Chrifi alone. 23*
and inextricable x^uin. But herein the falva- tion of the Son of God infinitly exceeds every other kind of deliverance, in that 'tis calcu- lated for evejj individual of mankind, and all may fliarc iii it without any injury to others. Sacred trutli, to enlighten the eyes, and pu- rify the heart, is a.treafure that all may equally poffefs, and the fource of it is cca- tinuaily open to every one who is defircus to draw divine inftrudion from it. Repen- tance is a benefit allowed to finners of every kind, and the grace of the gofpel is abundant- ly fufficient to fanclify and reform them. The mercy of God is extenfive enough to embrace all without exception, that are will- ing to fly for refuge to it, and how lar2:e foever may be the number that are difpofed to embrace it, they cannot poihbly exceed the multitude of the divine companions. The c'jnqiefr of de :th is a victory, in the honour of which ail may have a Ihare, and the glories of the refurredion may be worn by every one, without any diminution of the dignity or hnppinefs of another. In the houfe of God their are many rnanjioiis, capa- ble of receiving an innumerable multitude of wife and holy perfons, and whofoever flrives to enter there, and brings with him, to that facred habitation, the genuine charadler and difpofition that is for ever to prevail therein, fhail not be finally excluded.
And as this lalvation is thus exteiijive in i:s nature, fo it is alfo of an everlajling dura- tion. That good feed, by which we 0^4 are
232 Salvation in Chrijl alone. Serm. 10.
are born again to a divine and fpiritual life ^3 is not a corruptible feed, but an ijicor- ruptlble one, that Uveth and abide th for ever. The internal habits of grace, and the difpofi- tions of genuine piety and virtue, kept in continual exercife, guarded with proper care, and cultivated and cheriilied by the provi- dence and grace of God, will never Vv^ither and die, but continually flourilh, gather ftrength, and renew their vigour 3 till tranf- planted into a better foil, and a more favour- able climate, that heavenly world from whence they have their original, and there en- joying the perpetual fliine of the divine fa* vour, they Ih.ill exert their full vigour, fpring .up to perfect maturity, and produce in the largeft abundance, all thofe fruits in their due feafon, which fhall be beheld by God with pleafure, and give delight to all the inhabitants of that blefled ftate. The future reiurre6lion (hall not be to a fecond fliort and tranfitory being. No, T^his corrupti- ble miijl put on incorruption^ and this mortal be doathed with immortality . Death, with all its train of miferies fhall be eternally banifhed from the regions of glory, and everlafting life fliall be the gift of God. His image fhall be perfeded in our frame, his glory immor- talife our natures, his favour be the indefeifli- ble fource of unmixed fatisfadions of plea- fure, without fatiety, and of joys that laft for evermore. So that this falvation by the
• I Pet. i. 2, 3.
Lord
Serm. lo. Salvation in Chrift alone. 23?
Lord Jefus Chrift is abfolute and coQipleat, and the benefits and happy eifeds of it never come to a period.
And from thefe circumftances it appears, that this ialvation by Chrift is the moil ex- cellent one that God himfelf can conier, and every way worthy the perfedions of his na- ture, and the in^finite benevolence of that greatefc and bePc of beings. iSo fcheme can propofe any kind of redemption that can carry in it more intrinfick dignity, or that looks more like the gift of the great original and fountain of all good. No work can bet- ter deferve the immediate interpohtion of the Father and Friend of mankind, than the re- covering from the complicated ruin of fin and guilt, his own offspring, and kindly pre- venting their irreparable and abfolute deilruc- tion. What better becomes the chara(5lcr of a being of unfpotted reditude ^ind holinefs, than a defign wifely calculated to hijider the cruel ravages and univerfal empire of that evil which his foul abhors, and to maintain and perpetuate the moral order and rectitude of his reafonable creation ? What can be more confifbent with our believing him to be the all wife and righteous Governor of the world, than the extending: his care, and exertinfr his power, in order to reclaim his revolting fub- jedts, and keep the defedion from becoming general and entire ? What can be more truly god-like gifts than pardon and grace ? What can divine and unbounded goodnefs extend to farther^ than immortal life, dilHnguiflied by
uninterrupted
234 Salvation in Chrijl alone. Serm. lo."
uninterrupted and eternal bleffednefs and glory ? And as this falvatioa carries in it all thefe fabftantial marks of a divine original, and appears in every circamftance of it en- tirely worthy the character and perfecftions of the great and blelfed God, *ti$ the only poffiWe falvation that can fuit the circum- ftances and capacities of human nature, and fecure their heft and higheft happinefs. As redemption from fiu muit, in the nature of it, be the work of God, fo without it human na- ture is ruined and undone. And as the rational capacity for happinefs is not more neceffary to it than the moral difpofition, men muft be recovered to the love and pradice of religion and virtue, or elfe that difpofition will be eter- nally wanting. And as nothing is more evi- dent, than that man is capable of a more fubftantial, certain, and durable happinefs, than what the beft circumftances of the pre- fent world can afford him, 'tis demonftrable that his true felicity, if he ever attains it, muft be referved for a future flate ; and that there- fore that heavenly bleffednefs and imm.ortal glory, which is comp ehended in, and makes a principal part of the gofpel falvation, is the only lifting, compleat, genuine, and fi*bfl:an- tial happinefs of mankind, and therefore by a neceffary confequence, that there is falvation in no other but Chrift. And this will ap- pear yet to farther convidion, if we con- lider,
4. That the "way and mea72S by which we are made partakers of this falvation, are
the
Scrm. lO. Salvation in Chrijl dune. 255
the only way and means in the very rcafon and nature of things, by which we can attain it. The gofpel of our bleffed Lord confcantly afcribes this falvation, in its original and pro- niife, to the undeferved grace and mercy of God. hwA is it not felf-evident that it can- not arife iVom any other caufe ? Can the for- givenels of {w^ be claimed by the linner as due, or exped:ed from any thing but mere C-Ompafijon ? Can the recovery of linners, by extraordinary methods, from thae corruptions of vice, have any other original but divine benevolence ? Cai~i the refurredlion from the dead be accomphflied by any thing lefs than ahnighty goodnefs ? Or eternal life, and hea- venly blelTednefs and glory, be beftovved by any other hand but his who is rich in grace, and delights in the exercife of loving kind- nefs ? Te are faved by grace, is not Chriftians the language of the gofpel on'y, but 'tis the voice of truth itfelf, and of impartial and un- prejudiced reafon. And as this falvation owes its rife to the grace of God, we receive t!)e knowledge and offers of it by the mediation of the Son of God. Nor do I fee how men could be made partakers of it, in any way,fo confiftent with the powers and faculties of human na-- ture, as by luch a mediation. The conflant method by which the providence of God confers his benefits on men is by the media- tion of others. He himfclf is inviiible in his pature, and he appoints and conftitutcs us to be the inflruments of his benefits to one ano- ther. Parents are a kind of natural mediators
between
236 Salvation in Chrijl alone, Serm. i©.
between God and their children, to give them from him thofe inftrudlions, and thereby to convey to them thofe revelations of truth and righteoufnefs, which are neceffary to their welfare. Good princes are a kind of political and civil mediators between God and their fubjecfts, to convey to them from him the bleflings of protection, fecurity, peace, and good order. Almoft all the bleffings of pri- vate and focial life are not immediately the gifts of God, bat his gifts by the conveyance and mediation of others. His appointing therefore the bieffings of a fpiritual redemption to be communicated to us by the mediation of the man Jefus Chriji, is equally agreeable to his wifdom and goodnefs, and a fcheme every way conliftent with the general and almoft conflant courfe and conducft of his providence. The truth is, that revelation, human or di- vine, is the foundation of almoft all our know- ledge, in things pertaining to life and godli- nefs. The good principles we receive from our parents, or infufe into our children and dependants, are all of them conveyed by ftricfb and proper revelation, and God makes ufe of the mediation of men to continue and 'perpetuate knowledge, by mutual revelations to each other, throughout all ages of men ; and 'tis the only way, without a miracle, by which fuch knowledge can be communicated. Nor could the knowledge of the gofpel prin- ciples and religion ever have been imparted to mankind, and propagated from one gene- ration to another, without a perpetual miracle,
but
Serm. yo. Salvation in Chrift alone, 237
but by a like mediation or method of con- veyance, which therefore may be pronounced the only poflible way, vtz. according to the natural order and courle of things. If we confider the remiffion ot fins as an eminent part of this falvation by Chrift, 'tis abfolutely impoffible it can be obtained by any other means but thofe appointed by Jefus Chrift, viz. that fincere repentance which he hath prefcribed, and an humble hope and truft in that mercy and grace of God, from which alone fo great and undeferved a favour muft flow. If we confider the recovery of men from the power of iin^ the rennovation of the heart, and the reftoration to the divine image and Hfe, as an eflential part of this redemp- tion, we may fafely pronounce, that finners can never partake of it, but by thofe means which the gofpel prefcribes, /. e, vi^ithout the knowledge of thofe principles, the ufe of thofe helps, and the influence of that grace and fpirit of God, to which the gofpel con- ftantly afcribes this blefled work ; becaufe a right knowledge of the perfedions and pro- vidence of God, the fear of his power, the love of his redtitude and excellency,^ the fenfe of his authority, our belief of a future ftate, and our own accountablenefs at bis tribunal, meditation, inftrudlion, and prayer, and the like, are the only natural methods by which fuch an important change can be accomplifti- ed ; and that divine influence, which in Scripture is attributed to the grace and fpirit of God, is the only fupernatural and extra- ordinary
■l^S Salvation in Chriji alcne, Scrm. ic,
ordinary msthod of effeding it. If we con- fider the happinefs of a future ftate as the final and full perfection of our falvation, 1 th nk it may be made appear, that our being admitted to this happinefs abfolutely depends upon a future refurredtion, according to the gofpel fcheme ; fmce vvithoat areiurredion, and the reunion of our fpirits to proper bodies, that particular creature called man, as a diilindt being from others, can have no polTible exift- ence, and therefore be capable of no proper reward. And as God hath committed all judgment to his Son, and appointed him the great Diftribmor of all the rewards of a fu- ture (late, thefe rewards, whoever partake of them, they mud receive from his hand ; upon all which accounts the doctrine of my text appears an undeniable truth : Neither is their falvation in any other, nor any other name given under Heaven whereby we muft be faveid. And from what hath been faid oa this fubjed: we miay infer,
T^hat this is a faithful Jaying and ^worthy of all acceptaticn^ that Chriji came into the nsjorld to fave Jinners, 'Tis a faithful faying, credible in its nature, and worthy our firme/l belief. 'Tis a dodrine every way w^orthy the perfec- tions and charader of God, 'tis agreeable to the known circumftances of man, and that carries the moll: apparent evidence of its own reafonablencfs and intrinfick worth. I do not know that the very enemies of revelation pretend to difpute this point w^ith us, or en- deavour io much as to indnuate, that fin
and
Serm. lO. Salvation in Chrift alone. 23a
and guilt, and death, are not difhonourable to human nature, and deftrudive of its hap- pinefs, and that the refcuing mankind from the ruins of them is not a defign worthy the benevolence of God, and highly conducive to the true welfare of finners, and abfolutcly ne- ceffary to their fafety. And this is a circum- fiance highly to the credit of the gofpel of Chrift, in that divine compaffion and good- nefs reign throughout every part of it, and that the illuftration of the grace of God in the falvation of finful men is the one great and governing defign of it, and that the re- demption it offers to them, is fo exadtly corref- pondent with the confeffed majefty, i-editude, and unparallellcd bounty of the great Creator and Governor of the world, and our own moft unqueftionable and important neceffi- ties. A circumftance this, that reconciles the mind to the gofpel fcheme, the moment it is underftood, and that would make a truly thoughtful mind wifh it to be true, for its own fake, as foon as ever 'tis prcpofed to it. And as 'tis thus credible in itfelf, fo 'tis wor- thy of all acceptation, /. e, as the words pro- jperly fignify, of our higheft veneration and moft thankful acceptance and approbation. The very benevolence and grace of God that appears in it, gives it an amiable and plcaling view. As 'tis a fcheme laid in the divine wifdom, and eftablill^ied by the will of God, it is cloathed with the moft awful authority, and not only invites but demands our full acquiefcence in it. As it is a defign calculated
for
24-0 Salvation in Chrifi alone, Serm'. lo*
for our unfpeakable benefit, and on which all our beft hopes and highefl happinefs de- pend, the approbation of it, and compHance with it become not only a matter of duty, but of real and unqueftionable intereft. And therefore we may turther infer ;
How can we ef cape if we negledl fo great afaU 'uation ? Our deftrucflion is unavoidable, if we reject the only means of our fafety, and receive all the offered grace of God in vain. If we re- nounce all interejl in Inm, who is the only au- thorifed Redeemer of finners, how is it pof- lible we ihould have any figure in the beiiefits of his redemption ? Even almighty goodnefs it- felf cannot fave incurable infidelity, and ob- ftinate impenitency. They neceffitate their own deftruclion, and render their final hap- pinefs impoffible. They are not objeds fo much as falvable in their nature, and their difapprobation by God is not the effecft of mere arbitrary will, but arifes out of the im- mmable redlitude of his being, and the unal- terable reafon and fitnefs of the thing itfelf. If mankind, whether Chriftians or Heathens, are ever faved, it muft be by the very means which Chriftianity prefcribes, and with that very falvation, which is the prcn::ife and pur- chafe of the Lord JefusChriit, without which, even infinite pov/er and goodnefs cannot pre- vent their final and total deflruiflion. This is not mere voluntary conftitution, but as cer- tain as things themfelves, and unalterable as eternal truth. And therefore if Heathens are faved, it mufr be according to the g fpel
lch:me'
i^-erm. lo. Salvation in Cbrift clone. 241
fcheme, and by one mediator too between God and man, the man Jefus Chrift. 'Tis poffible lor any thing that I can prove to the contrary, that much of Chrift may be known, even w^here his name hath been never heard of. Many of the truths he hath revealed may poffibly in greater or leffer methods be underftood, by a right ufe of natural h'ght and reafon. And the knowledge of thefe truths may as poffibly produce the genuine effects of repentance, and proportionably con- vert men to the fervice and worfliip, and love of God. I fay poffibly, becaufe I cannot de- monftrate the contrary, and own my entire ignorance in this affair, what human reafon, unaffifted by revelation, may do, and what difcoveries and improvement it may or may not make. But this I fay, that as far as men attain by natural reafon to any right know- ledge of the things of God, and the truths of religion, and to a real participation of the true image of God under the influence of thefe truths, fo far they are partakers of the gofpel falvation. And if by the grace and fa- vour of God they (liali be made partakers of the happinefs of a future ftate, it mufi: be by the power of Chrifl raifing them from the dead, and by the {(^nti^wco. of Chrlil: adjudg- ing them to the bleflednefs of the life to come. So that there is no falvation for Chiidian, or Jew, or Gentile, but by Chrift, and no cfcaping the condemnation of fin and death, without a fhare in that invaluable redemption. Let therefore nothing ever m.ove you from your Vol. IV. R adherence
242 Salvation in Chrift alone. Serm. lO.
adherence to Chrift. Steadily perfevere in your Chriftian faith and pradice. Labour to grow in knowledge and in grace, and culti- vate the facred difpoiitron for the heavenly life and glory. Every advance you make to- wards the perfeftion of holinefs is a propor- tionable advance towards the full confumma- tion of happinefs ; and if you fteadily che- rifli that purity of heart, and continue to adorn your lives with thofe fruits of the bleffed fpi- rit, which are the plain and evident obhgations of your Chriftian profeffion, then may you rejoice in this bleffed affurance and hope, that God hath chofen you to fahation through JanBiji" cation of thefpirity and belief of the truth.
SERMON
[ 243 1
SERMON XI.
Communion with God and Chrifl: explained.
I John i. 3.
T'haf which we hanjefeen and heard, declare we unto yoUy that ye alfo may have fellowJJ:ip with us y and truly our fellowjhip is with the Father and with his Son Jefus Chriji, ',
TH E primary obied: of all religion is God, and tlie great end of all true re- ligion is to reconcile and bring men to God. That we may not have any painful apprehen- fions of the difpkafure of God, nor be dcfti- tute of that hope in him, which is neceiiary to our having the pleafure of fociety and friendfliip with him, upon account of any paft fins, with which we are chargeable, the Apoftle tells us : That if we confefs cur fins y fo as to forfake them, God is faithful and jujl to forgive us our fms -. And that if any man
• Ver. 9. P. 2 >,
:^44 Communion with God Serm. ii,
y//2, is confcious to hinifelf, that he hath of- fended God by the paft errors of his hfe, we have an advocate with the Father^ even yeftis Chrifty the righteous^ who is wilhng to under- take our caufe, and abie to fecure us the mercy and forgivenefs that we {land in need of j becaufe he is the propitiation for ourfms *. That we may not be incapable of this reconci- liation and felIowi])ip with God, upon account of our fubjedion to the power of fin^ it is the defign of the gofpel, net only to deliver us from the condemnation of paft iins, but ef- fedually to recover us from the defilement and dominion of it for the future ; for as God is light y and in him is no darkness at all -f*, infinitely pure, without any mixture of moral imper- fedtion ^ fo, if we fay ^ we have fellowfrAp with him, and walk in darknefs, in thofe corruptions and vices of the world, which are generally the effcd:s of ignorance, we lie and do not the truth %, we affirm a falihood in pretending to communion with God : But if we walk in the lights agreeable to the purity of the Chriftian do6:rine, ihe?i have we j'ellowfJAp with God the Father, and wifb his Son fcfus Chrifi^ fo that thefe words will lead us to confider,
I. The nature of that fclloufvp with God and Chrift, which is the common pri- vilege of all Chriftians.
II. T\\^ foundation of this great and inva- luable privilege:
'*" I John ii. r, 2. f Vcr. 5. '% 6.
I. Let
Serm. II. mid Chrijl explained, 24 r
I. Let us confider the nature of i\\2i\.fel!o'W'- Jhip with Gody the Father, and his Son, "jefus Chrljly which is the common privilege or all fincere Chriftians. The word we render /t'/- lowfoip hath a /'/6r^^^2*///iigniiication. It {^Wi^-. times denotes the communication or grujit of any thing from one to another. Thus *, the Chriftians of Macedonia and Achaia made a certain communication or charity for the poor Saints at jerufalem. Sometimes it fignifies the partaking of, or the communicating and Iharing in what another bellows. Thus the Apoille tells us -}-, that the cup of blefjing in the facramental folemnity was the communion of the blood of Chrijf, and that the bread which was therein broken, was the communion of the body of Chrijl^ or in which they communi- cated and jointly (liared : And fometimes it denotes the mutual conjuncilon and friendly fo- ciety of perfons one with another ; or their mutual participation in the fame common ad- vantages and privileges. Thus J, all Chrif- tians have a x^-dX felloiifdp in the mv/lery, which from the beginning of the world was hid in God, I, e. they are brought to the knowledge of, and to fhare in the benefits of the redemption and kingdom of Chrifc. And the intention of the gofpel revelation is, that we may hiwQ fellow- Jhip with the yipofles, become of one fociety with them, by embracing their doctrine and receiving the word of life, the gofpel of fal- vation, which they preached. In all thcfe
* Rom. :^v. 26. f i Cor. x. 16. I Ephcf. iii. 9.
R 3 refpefts
24^ Communion with God Serm. ii.
refpefhs we have, as Chriftians, fe;]ow&ip with God and Jefus Chrifl, as G^/v^ is pleafed to ccmmunicate to us the moil valuable b]eSn2:s through his Son ; as v/e are through him re- conciled to God, conriituted the fnends of Chrift, and allov/ed freedom of accefs to God, and the moft beneficial converfe with hira through his mediation. It may not be amifs to obferve here,
That many very extraordinary and marveU lous things have been faid on this reall)/ in- terefting and important fubjed:, of fellowihip and communion with God and Chrift, things very myfleriom and incomprebenfible^ (urprifing and incredible : And fuch inftances and m; rks of it have been given, as are far beyond the at- tainment of Chriftians in the ordinary courfe of their profeffion, and as have had no kind of foundation in the fober reafonings and expe- riences of their minds, nor in that revelation of the gofpel, which ihould be our guide and rule in pafling a judgment on the nature of this facred intercourfe with God and the Re- deemer,
This matter hath been carried to a very ex-. travagant heighth in the church of Rcme„ where, in order to procure credit to their fu- perftkions, idolatries, and corruptions of the doctrines of Chrift, they iiave feigned adtual appearances of God and converfations be- tv/cen him and fome of the vifionary votaries of that Anti-Chriftian church j and efpecially perfonal manifeftations of Chrift, familiar dif- Courfes, and the mofl extravagant exprefligns of
his
Serm. liT and Chrijl explained, 247
his love, by imprinting the marks of his wounds on the bodies of brain-fick or lying MonkSy and of weak, diftempered, and well- tutored Niins^ under the direction and influ- ence 01 their Priefls and Confeflbrs, which in many inftant c^s have bec;» afterwards dif- covered to be mere impoflurcs and cheats, have been confcfled to be fo by that very church, who, when the fcandal of their for- geries could be no longer concealed, have feverely puniflied the authors and contrivers of them.
Nor is it to be denied that many incautious and unwarrantable things have been faid on thisfubje^lby Froteftants themfelves, who have carried this fubjedl of communion with God and Chrift to fuch very extraordinary heights, and laid down rules and directions in reference to it, by which, if v/e were to judge of the reality of this communion with God and Chrlfl:, ChriPcians in general muft defpair of ever attaining to it ; whereas the Apoftle in my text fpeaks of it as the common privilege of all fincere Chrifliians, and as invariably an- nexed to the profeffion of Chriftianity amongft all ranks and degrees of faithful Chriftians whatfosver. Yo'i will not therefore expert from me an account of this fort, or that I fhould give of it any marks that are extra- ordip ry and furprifiiig ; or that do not fall within ; he attainments and experiences of real Chriftians in the common and ordinary courfc of their profeffion.
R 4 However,
^4^ Commumcn with God Serm.it.;
However, fellowfhip and communion v/ith God and Chrift is the real privilege of all fm- cere Chriftians. It is the great defign of the gofpel revelation to introduce us into it, and make us partakers of the advantages and pri- vileges attending it. No man, who confiders the nature of God, who is every where pre- fent, and hath at all times an immediate ac-^ cefs to the minds of men, v^ill ever make it a queftion or doubt, whether God can make thefe communications to the minds of men, which this feliowihip v/ith him certainly in- cludes ; much lefs will any one, who is ac- quainted v/ith the gofpel revelation, ever imagine that God does not influence the minds of good men, and convey to them, in the life of proper meanSy light and knov/ledge, diredion and afliftance, peace and comfort, the joyful hope and aiTured expectation of fu- ture happinefs and glory ; or that Ci6r//?, who'"' is the head of his church and the difpenfer of all fpiritual bleflings, never doth by the principles of his truth, and the influences of his fpirit, aid and fl:rengthen his faithful dif- ciples in the difcharge of their duty, fupport them under the difficulties of it ; carry on that good work in them which he himfelf begins ; defend and protedt them againfl: the enemies of their falvation, and preferve them by his power through faith unto eternal fal- vation. The whole gofpel revelation is full of aflurances of this kind \ and indeed this is our faiety and our daily rejoicing, that we
are
Scrm. II. and Chrift explained, 249
are ever under the condudl of infinite wifdom and goodnefs, and that Chrifl: is our great leader and guide into the way of eternal life and happinefs.
Nor can it be ever reafonably doubted, if we confider the human faculties of reafon, or the certain affections which are effential to our ver V frame, whether men are capable of that intercourfe and fe'lowfhip with God, which is one of the noblelt advantages of our Chriftian profeffion ; and which it is unque- (lionably one principal defign of the gofpel revelation to raife us to, and render us capa- ble of: /. e. No man can reafonably doubt, whether we are capable of loving and truding in God, of rejoicing and glorying in Chrift, of entire reiignation and fubmilTion to God, of confecratin^ ourfelves to his fear and fer- vice, of choofing him for our portion and our happinefs, of gratitude and thankfulnefs for all his mercies, of pouring out our fouls before him for the fupply of our wants, of delighting in the folemnities of his worfhip, and of exoeriencin'^ the m- ft facred and fa- tisfying pleaiure from the excrcife of theic affections, and the ferious atte-idances on the inftituted means of religion . No man can reafonably doubt whether we are capable of ihdit faith in, and lo^^e to CkrijK which is ef- fential to the very ch; rader of a Chriftian, of that pleafi ng hope and confidence in his me- diation, which is due to him, as the appointed Redeemer of finful men, of that inward gra- titude to him for all the inftances of his be- nevolence
250 Communion with God Serm. 11.
nevolence and compafllon, which the expe- rience of his love to us demands and deferves, and of that Hvely and chearfiil expectation of his fecond appearance to compleat our re- demption, to raife us from the dead, and in- troduce us into his Father's prefence, which all the promifes of his gofpel tend to awaken and eftablifli in the minds of all his genuine, faithful followers. To doubt of thefe things would be to call in queftion the very truth of Chriftianity, to deprive us of the peculiar ad- vantages and fupports of our Chriftian profef- lion ; and to render the gofpel conftitutioa ineffeftual for our relief and comfort here, and the fecurity of our final and eterna' lal- vation : This friendlhip therefore v'lth God and Chrift is not an imaginary, groundlefs thing, but an attainable .privilege and a real bleffing.
Let it be farther remarked, that it is a fubjecfb which fliould always be treated with great fobriety and caution ; and that the ac- count given of it fliouid be fuch, as is at leaf!: confident with reafon and judgment, and agreeable to the tenor of the whole goipel do(flrine and the fettled conftitution of the Chriflian religion. Perfons of intemperate imagination and warm paffions may here eaiily exceed, and are very liable to miftake the heat of their own affeilions for divine com- munications i and from what they imagine they themfelves feel in fome certain fervours of devotion, to lay down rules for others, which thofe of more calm and fedate paffions never
will
Serm. ii. and Chrijl explained. ici
Will nor caa experience. Undoubtedlv, there are certaii) foiemn feafons, when particular Chiirtians experience the moft lively emotions of affection in their religious retirements and contemplaiions, when their hearts, in the Pfaimift's cxTpxtKiovi.follcw hard after God; when ail. the powers of their minds are engaj^cd in devot.on ; when they have a high knfe of tlje principles and advantages of religion on their hearts, and when they feel a pleafurc in the ficred fervice, which no words can defcribe, nor any other kind of fatisfatTcion can pofTibly equal : But as thefe are the pe^ culiarly happy feafons of particular Chriftians, and the experiences of fome chofen and fa- vourite hours of their lives ; they are not to be thought as effentiaily neceilary, and com- mon inftances of com^munion with God, by which all Chriflians are to judge of the reality of it, becaufe 11 have not the fame yielding, melting pafllons and affections, but are of a more inflexible conftitution, and in- capable of thofe fervours of devotion, for which others are peculiarly framed, from the n tural flow of their blood and fpirits : And who therefore mayh:ive a real feliowdnp with God and Chrifb, though they have it not in jo Jenjlble and pleajing a manner as others : And in whatfoever this communion with God con lifts, it is never fpoken of in Ibripture, as the peciiliar priviledge of men who are of very warm con)pledions, and whole paflions are eafily moved ; but of all who believe in Gpd through Jefus Chrifl, who profefs Chrif-
tianity
252 Communion with God Serm. 11.
tianity upon convid:ion and principle, and who govern their tempers and lives by the Ipirit and rules of it.
Let it therefore be farther remarked, that as this fellowfliip with God and Chrift: is one of thoic peculiar priviledges, into which we are introduced by Chrijiianity \ fo the nature of it is to he judged of and determined, only by what the gofpel revelation declares con- cerning it. It confifts in that, and in that alone, in which the facred fcriptures place it. When we forfake this rule, and give way to imagination, fellowfliip and com- munion with God and Chrift may be any thing or every thing, hov/ever abiurd and contradidlory. The real notion of communion and fellowfhip with God and Chrift, as a fcripture dodtrine and priviledge, is not to be formed merely by the experiences of any par- ticular Chriftian, but by the accounts of re- velation itfelfj becaufe, as revelation defcribes it, it is not mutable and various, as the fickle fancies and paflions of men, but one fi?ced,. certain, immutable thing, in which all fmcere Chriftians are intereiled, and of which, if they govern themfelves by the rule which God hath given them, they may form a juft and proper judgment.
I fliall only add, that, though this fellow- fhip which Chriftians have, as fuch, with God the Father, and his Son Jefus Chrift, certainly implies real communications from God and Chrift to the miinds of men ; yet all thefe communications muft be expedted to be
of
Serm. ii. and Chrift explained, 252
of fuch a nature, as to be worthy the infinite reBiiiide of God, and the unfpotted fandity of our Lord's character, and to be conveyed in fuch a manner, as to be confiftcnt with thofe helps and means, which are appointed by the gofpel revelation, as the ordinary land- ing method of our receiving from God all the neceffary fupplies of grace and comfort : This communion therefore and fellowship v^ith God and Chrift can never lead men into any practices that contradidl the rules of pi- ety, humanity, benevolence, juftice, decency, or any fecial virtue -, and is not to be ex- pe(5led to proceed from any extraordinary im- pulfes on the mind, or any miraculous influ- ences of Chrift, whereby men are ejiJighUned with the knowledge of truth iDithoiit cnquvy^ affifted in the pradice of religion, without the ufe of their own endeavours; are filled with peace and joy, where the foundation to fupport it is wanting ; and are raifed to the hope and lively expectation of eternal life and glory, where there is no real meetnefs of temper and characfler for the bleflednefs they promife themfclves. No. There can be no communications of this kind expeded from God, becaufe there is no promife or encou- ragement to think he will ever grant it them ; fuch kind of communications from him fecm to be unworthy the recftitude of his nature, and inconfiftent with the ends of his govern- fuent. I now come,
II. To confider \!\-\^ fowndaUon of this great and invaluable privilege. If we confider the
Scripture
±§4- Communion with God Serm. il*
Scripture account of it, we fLall find that this feJlowfhip with God the Father and with his Son Jefus Chriit, is begun by the hiow^ ledge of, and acquaintance with them. With- out this there can be no mutual intercourfe, of communications of affecftion and friendfhip. To know God is the moft neceflary and im- portant branch of knowledge, without which, whatever elfe we know is of no confequence to our principal happinefs, and deferves little better than the charafler of amufement and impertinence. As no man hath fe en God at any time, and the only begotten Son of God, who is in the bojom of the Father^ hath declared him *. As he is the way, the truth and the life -f- ; hence the knowledge of Chrift is neceflary, as the means to attain this valuable end of know- ing the Father ; and the knowledge of God, as communicated by the gofpel of Chrift, is fuch, as can be conveyed by no other infor- mation whatfoever : Natural reafon and phi^' lofophy can never lead men to it \ and it is equally important and neceflary with any thing elfe that can be known of God. It is unquefl:ionab]y of great concern to us to un- derftand that God is the author of our nature, and that he exercifes a ccnR'int p7-ovi den ce over us, and all the works of his hands : But are we not equally concerned to underftand the na- ture of that mof^al government which he ex- ercifes over m.ankind ? What are the laws of his kingdom ? What are the fandions of his
* John i. i8. t xiv. 6.
laws ?
Serm. II. and Chrijl explained. 255
laws ? What the forfeitures and penalties of violating them ? Whether there he any for- givenefs to be obtained by thofe who have once tranfgreffed them ? And what are the conditions and terms of obtaining it ? It is indeed thought and very pofitively aflerted by fome, that we can difcover, without any par- ticular revelation, that God will forgive men even all their prefiimpiuoiis offences, as the confequence of their repentance ; becaufe God is a being of infinite goodnefs and mer- cy, and becaufe men, as penitents, are be- come proper objedts of mercy : But, how confidently foever this be aflerted, I confefs I have never feen it clearly made out. It is not the being merely a proper or real objedl of mercy, that can entitle every oflender to this forgivenefs. We find in fad:, and know by experience, that God doth adually in- flid: the punifhment of fin upon all men ; becaufe all are finners, and that without any regard to their different charaders of peni- tent and impenitent : This puniilMiient is deaths the original penalty, which God an- nexed to fin ; and the wages cf fn, through- out all the generations of mankind, is death : And 'till death is deftroyed, the punifliment of fin will lafl: ; and if men were perpetually to continue under the fentence of death, this punifhment would be fiiidly everlafting. The queflion therefore on this fubjed muft be greatly altered : And not be, v*'hether we can affure ourfelves by the light of reafon, that God will forgive penitent offenders their
crimes ^
2 §6 Ccmmunion with God Serm. i f ,-
crimes ; but whether we can certainly know by reafon, that God will reverfe the puniili-- ment of fin, in confequence of repentance, af- ter this fentence is actually inflided ? /. e. Can we be fure by any principles of leafon, that God will raife the fmner from dfath, and re- ftore him to a new and happy life y becaufe he repents of his fins before he dies ? If Saint Paul is to be credited on this article, he fcru- ples not to affirm, that if there be 710 rejurrec^ tion of the dead, then Chnfl is not rifcn ; aiid if Chrifl be not rifen^ our preaching is vain, and your faith is vain, and ye are yet in your fins *, and thofe that are fallen afleep are perifed. Life and immortality, i. e, immortality by a re- furreftion from the dead to a new life, is the very bleffing brought to light by the gof- pel, /. e, in other w^ords, the forgivenefs of our fins by a total reverfion of death, the proper punilliment of it, is a fingular pecu- liar difcovery of the grace of God by Chrift. And it may be added, that the refurredion from the dead never was difcovered but by revelation. This is life ete^iiaU faith our biefl'cd Lord -f-, to know thee^ the only true God, and Jefus Chrifl "whom thou haftfent.
It is to the knowledge of Chrifl: alone, and our acquaintance vtith the revelation of his gofpel, that we owe our knowledge of God in thofe great and important articles, that re- late to our recovery, as finners, from the con- demnation and punifliment of fin, our rcfto-
* J Cor. xv. 13 — 16. t Jc^-" 'f^'^*- 3-
ration
Serm. II* and Ckrijl explained. 257
ration to life^ as the evidence of our forgive- nefs, and the eternal inheritance of incorrup- tible happinefs and glory. And how pleafing a circumftance is it, to be thus introduced into an acquaintance with God in all the perfec- tions of his nature ! with all the methods of his providential and nnoral government, with his eternal purpofes and counfels in reference to the ftate of iinners, and his condud: to- wards them ; with his promifes of pardoa and forgivenefs to the penitent and believing ; with their future refurredion, their final hap- pinefs, and that mediation of his Son Jefus Chrift, whom he hath employed to make thefe difcoverics of himfelf, who was fent into the world on purpofe to reveal the Father to us. But further,
This fellowfliip with God and our Lord Jefus Chrift, founded in knowledge, is>Jirengthened and confirmed hy faith. There mufl be not only 'a clear and diftincft difcernment of what the gofpel teaches in reference to both, but fuch an inward firm conviction of the reality and infinite importance of thefe things, as pre- fents them to the mind in their mdft certain exiftence, as rightly imprefles and influences the heart, and as engages the acflive pov/ers in their interefl. There can be no pleafing commerce carried on between God and men, ^without this lively and fall perfuafion alv/ays abiding in us j that he is the moft excellent and v/orthy oi all beings, that his favour is more valuable than life, that his friendfhip is infinitely more valuable than that of the whole Vol. IV. S creauoa.
$5'S' Communion with God Serm. ei^
creation. And thouQ:h we have ever fo clear an appreheniionot the truths relating to Chriily yet k is faith, or the firm belief of them;, which rn-dft give them fubftaiice and reality to our minds. 'Till we are abfolutel)^ con- vinced that v/e need his mediation, that his falvation is neceliary to us, that he faves us, as our infcruclor, as the propitiation for Gur fins, and our powerful intercefibr at God's rip^ht hand, by his final acquittance of us in judgment, and introducing us into his Father's prefence with exceeding joy. With- out this conviclion, what vvii[ Chrift be to u& more than any other pen'un, with whom we have little or no coiinedlion, notwithflar^din-g the acknowicdged goodnels or greatnefs of his charadcr ? But the firm belief of thofe truths concerning him vv'ill abundantly convince us, that the knowledge of Chrill: is the moll: ex- cell'^nt of all others, and tlrat our being called to fellowihip with him, and being made par- takers of the benefit of redemption through him, is a privilege never to be fufficiently va- lued, and the lofs of which is never to be eompenfated by any other advantage we can polTibly gain. Further,
This fellowiliip with God and with Jefus Chrift, his Sqd, into which we are brought^ in confequence of our Chriftian knowledge and faith, is firmly ccnneded and clofely ce- mented by afeBion and love. Society and ac- quaintance are then only a pleafure, when con- traded with thofe to whom we are united by efteem and affeflion^ and of v;hofe \ovq
to
Serm. i i-. and Chrifi explained. 259
to us wc have a reafonable and a well-grounded aflurance : It is impoflible that we (hould doubt of the love of God to men, or queilioii the affed:ion and goodnefs of Chrift towards them, if we have a due acquaintance with the gofpel revelation, and a firm belief of thofe principles which it offers to our ccrfi- deration ; {v{\z(t the governing defign of that revelation is, to i^l the love of God to men in the cleareft and m.oll convincing view ; and iince our Lord Jefus Chriil hath given us a molt affecting proof of his grace aiid compaf- flon towards us, in becoming poor for our fakes, thai ive through his poverty might become ricb^ and efpecially in his dying for us, thejufi for the tm- juf^ that he might bring us to God^ which is tlie laft and moil: cdnvincins: inflance of love and good-will, that can be ihewn us. And this affarance of the love of God, and his ovva affedion to them that love him, our bleiTed Lord fpeaks of as the peculiar happinefs of all ^ his crenuine difcipies *. Ke that hath ir.y com^ mandr.mits and keepeth them^ he it is that loveth me y and he that kveth me^ jhall be loved of my Father^ and I will love him and manifejl myfelf to himy and we will come unto kirn, and make our abode with him. If the hve of God be fjed abroad in our hearts -, if vv^e haVe a w^ell- grounded perfuafion and comfortable fenfe of God's love to us 3 if we have good reafon to fay of Chrift, that he loved us ajid gave hirnjelf for us , and are confcious that our affedion to Gcd and Chrift
* John xiv. 2 1 --2 3.
S 2 is
^6o
Communion with God, y,
c.
Serm.
II
is lincere and fupream ; How naturally will our thoughts afcend to both ? How happy fliall we think ourfdvcs in the knowledge of theai ? And how earneAly defirous of all thofe communications of grace and mercy from God and Chrift, which the gofpel encourage us to hope for, and which may reafonably be exped:ed, as the happy confequence of this our acquaintance and fellowiliip with God and Chrift' — with God, who is aile to do for us exceeding abundant above all we can ajk or thinks who is our reconciled God and Father, and with Chriil, who purchafed by his death all the bleffings of eternal redemption for us^ and who is able and willing to favc to the utter- mojl all that come to God by him.
SERiMON
( 26» )
SERMON Xri.
Of the Foundation of this great Privilege.
J
OHN 1.
^hat which we have feen and heard, declare we unto you^ that ye may aljo have fellowjlnp with us 5 and truly our fellowjinp is with the Father^ and with his Son J ejus Chrifi.
N the preceding difcourfe on thefe words I
I. Explained the nature of ^\^ fellowjinp or communion with God the Father y and with Chrift, v/hich is xhc co??if?jon privi- lege of all Chriftians, And
II. I in part confidered the foundation of this great privilege. It is founded in knowledge y \x. \s Jirengthe?ied 2ind confirmed h''^ faith, and it is firmly conneSled and clofely cemented by offeBion, Further,
This fellowfhip of all fincere Chriflians
with the Father and with the Son, Chrift
Jefus, implies a fmilitude of nature , and a
ikmenefs of mind and difpofition, and be-
S 3 comes
2^2 Foundation of this great Privikge, Serm. 12...
comes 77iore intire and delightful to them, as thei. conformity to God, and their refem-. blance to C hrifl", become more imiverfal and comphtc. The golpel revelation rep!efents God as of purer eyes than to behold iniqidty with approbation : And our blciTed Lord tells, us of himfelf, that, whatever pleas habitual fmners may urge at the laii great day for their admiffion into heaven, he will diloAvn and rejeci them, as ^jjci'kers of iniquity. There is, nothing indeed^ that bears fo abfolate and intire a contrariety to the reditude of the divine nature^ and the unfpotted purity of our Lord's charader, as fin : And therefore the impenitent finner can never be regarded hy God with approbation and complacency, Ror looked on with a favourable eye by him, who came to fave men from their fins, and who will be the author of eternal redemption to none but thofe whom he conftrains by the power of his love and grace to repent of and forfake the practice of them. And it is equally true, that there is an indifpofition in the ha-^ bitual finner's mind to converfe with, and to enter into any pleafing fellowship with God.. The infinite rectitude of the divine nature can afford no pleafure to him, when he thinks of it, becaufe he hath nothmo: within him- felf that bears any fimilitude to it. He che- rifhes within his bread, whilfi: he continues WMliingly enflaved to fin, a real enmity to the great defigns of God's moral providence and government, and hath a prevailing hatred to all the wife and neceffary reftraints of the law
of
Serm. 12. Fcund^tion of this great Privikge, 26^ 'of God; becaufe they forbid him the grati- fications he is determined to purfuc, and oblige him to extirpate thofe criminal habits, in gratifying which he places liis chief hap- pinels. He may poflihly have a partial eueem for Jcfus Chriil: ; but it is founded oiily upoii the fuppofition and hope, that he vviil finally prove a Saviour to him, and by Ills riohteoui- uefs, death and interceillon, deliver himi frorn all the penal confequences of his offences, and the deferved condemnation of the life to come : But conlidering Chriil as a preacher of righteoufncfs, as an example of purity cf heart, and all holinefs of converltition, con- fidering his death as intended to redeem fin-* iiers from all hiiqidty^ and to pitrij^. a pccidiar people to hiwfelf zealous of all good ^ivcrhs ; in a word, as the ^reat intention of his mediation is the recovery of finners from the love and practice of every fin, and to perfuade them to live fobej'ly^ righteoufy and godly in this prefent -eml world ; in thefe views there is and can be ;;j fonn and corneliiiefs in Chriil that can ei-ieap-e them to denre him, and render their acquaint- ance and intercourfe with him in the lead: acceptable and delightful to him : For as St. Faul flrongly exprefies it*, What fclkwfldp hath right eoiifnejs laith iinrlghieoufnefs ? What com- munion hath light with darknejs ? Or wh^it con- cord hath Chriji with Belial I' Thcfe are irre- concileable contrarieties, oppofite in their na- ture, and can never be fo moulded, as to
* 2 Cor. xiv. 15.
S 4 unite
264 Foundation of this great Privilege, Serm. 12.
unite in any terms of harmony, peace and love.
This confideration fhould efFccfcaally engage us to cultivate that purity of heart and holmefs of life, in whxh our conformity to God confifts : For without this the thoughts of God will ever be diftrefling to us. No bad man, no habitual linner can delight himlelf in God, can ever take pleafare in his govern- ment, nor exped: upon any good grounds his •acceptance to eternal life and happinefs, if he underftands himfelf and is acquamted with his condition : And his pretences to the ho- nour and comfort of communion with God through Chrift, are all hypocritical and de- luiive, and can have no other foundation to fupport them, than either fcandalous ignorance^ felf debifion^ or unwarrantable prefumption, Difcordant natures cannever enter into friendly converfe, much lefs can mutual oppofitions and contrarieties ever admit of it. Men muft refemble God, if they vv'ould delight in him, or be capable objects of his complacential love : And as it can never be known without this, that we have any interefl in God, or any title to converfe with him as our reconciled Father ; fo let me add.
That this facred friendfliip and communion with God by Chrift is only to be fupported and muil: grow more intire 2.tA delightful, as this conforjnity to God and Chrift is gradually in- creafing^ and grows nearer and nearer to per- fedion. A fenfual difpofition of life will ^ever contribute to ftrengthen and promote a
mutual
Seym. 12. Foundatiofi of this great Privilege, 265 Hiutual intcrcourfe between God and the fouls of men, nor will an indifference to the great Katies of religion and virtue, or a negligent behaviour in the ftations in which providence hath placed us, ever be confiftent with, or promote the pleafure and fatisfadlion which are conned:ed with it. As our defires are more pure, our paflions better regulated, our lives more unblameable, our virtues more ex- emplary, and our conformity to the rules and precepts of godlinefs more abfolute and unl- verfil ', fuch in proportion will be our hope in God, and our confidence in Chrift, and the higher and furer the expectation we form from it : For when we referable God in the re6ti- tude of his nature and chara(^l;er, that refem- blance will make the thought of God pleafinrr^ and enable us to delight ourfelves in the neareft approach to him, and when we are holy in our nieafure, as Chrift is holy, the (tni^ of our conformity to him, and being like him in temper and converfation, will create a confidence in his power and good- nefs, and open in our minds the largefl: ex- pedations from his compaflion and friend- fhip. Farther,
This fellowfhip with the Father and w^ith his Son, Jefus Chrift, into which it is the great defign of the apoftolick dodrine and gofpel revelation to introduce us, implies a peculiar and appropriate interefl in both, our being brought into the neareft and moft en- jiearing relation to them, and our being in- yefted with a right and claim to whatever
can
266 Foundation of this great Privilege. Serm. i2»
can be expedled from that interefl:, and this pleaiing and honourable relation. God hath in us a fapreme and unalterable interefl: : We are his abiblute property, as we are the crea- tures of his power, and his right in us will remain ever the fame, whether we acknow- ledge it or not, and whether we rcfclve or refu(e to yield ourfeh'es to his difpofal ajid fubmit to his authority : But his intereit in fincere Chriilians is peculiar and appropriate : He regards them with a fpecial and diilin- guifhing affection and favour, acknowledges them as his peculiar people ; yea, hath in- troduced them into his family, efteems them as his children, and hath engaged himfelf by fpecial llipulation and promife to be their God and Father, to watch over their beft intereft, to govern and guide them by his fpirit, to fupport them under all their dangers, to aiiifl them in the difcharge of their proper duty, to fecure them the vidory over all their temptations, to preferve them blamelefs to the end of life, and finally to put them into pofiefnon of the iPiCorruptible and heavenly inheritance. On this account it is, that the Apofcle fays J, The Lord kncwcih them that are his own^ his peculiar property, and chofen in- heritance : And our bleiTed Lord, fpenking in general of all that believe in hini faiih, Alt viine are thine, and thine are mine, and I am glorified in ihern -f-. This is the honour of all fincere Chriflians, that they are the peculiar
X z Tim. ii. 19. f John xvii. 10.
and
Serm. 12. Fou7idation of this great Privilege. 267
anvi fpecial diftingiiiflied property of Chi ifl:, and on tliis account they peculiarly and in an appro- priate kuic belong to God, as his people, with <ivkom be 'Will walk and a?72C77g whom he will dwell, and to whonrj he will manif'ejl him jelf m Inch a manner, as he will not to the rell cf the world. And \\\\^ property and intereil: of God in them is further confirmed and eftabl idled by the ac- tual conjent of fincere ChrilUans, who have prefented theaifelvcs to God, as holy, Uvmg^ acceptable facrificeSy and entirely devoted them- felves to his fear ; who have willingly wVA/^^ themfelves to the Lord, to follow^ liis exam- ple, to live to his precepts, to be governed by his commands, and to glorify him with their bodies and fouls, which are his : On which account they would cfteem it the highed wicked nefs and impiety ever to alienate them- felves from him, or yield themfelves the fubjeds and fervants of another in oppofition to bin].
And this peculiar interefl of God in fincere Chriftians, and their being the fpecial pro-* perty and people of Chrifl:, necelTa-iK infer their interefi in God, and that they have a fhare and inheritance In Chril'^, as the great Redeemer and all-powerful Inierceffor and Advocate lor iinrurs. If God res^ards and claims them, as his people, and looks upjon himfelf as their God, the necefiary confe- quence is, that he wdi be zfun to enlighten them, a //5/V/c/ to defend them, that he w'ill be their guide unto death, and their portion and cx-^ feeding great reward after it. All the perfec- tions
26S Foundation of this great Privilege. Serm. I2,
lions of bis nature they may with pleafure refledl upon as engaged to piomote their wel- fare, and to fecure their final and everlafting falvatlon. In all the precious promifes and affurances of grace and mercy, this their in- tereil: in God, fecures them an unalienable right and property : And their fellowihip with him implies a fhare in that mercy, which for- gives men's fins, in that grace and fpirit,. which renew and fanctify them -, in that di- vine wifdom, which guides thofe who are un- der its direction, fafe through the fnares and temptations of life ; in that almighty power> which raifes the dead and reftores them to life and immortal bleffednefs ; and in that eternal and immutable goodnefs, which puts the recovered part of mankind into the pof- feflion of everlafting bleifednefs and glory.
Can weconceive, Chriftians, any thing more gloj^ious than fuch a fellowftiip as this with God ? Can there be any objed: more worthy of our ambition than fuch an intereft in the eternal and inexhauftible fountain of life and glory, and happinefs ? Canft thou then defire any thing more than to call him thy own, and to be able to fay of him, the Lord, the €verlajli?ig God, the Creator of the ends of the earthy the Father of lights ^ and the giver of every good ajid perfect gift^ this God is our God^ and "Will be our guide even unto death. This happi- nefs of an intereft in God will appear ftill the greater, when we confider the ends for which he fent his only Son into the world, the re- lation he hath appointed him to fuftain to- wards
5erm. 12. Foundation of this great Privilege. i6q wards us, and the bleffings which he hath made him the author of, to all that believe in and obey him : And we are called in an efpecial manner to the fellowfhip of his Softy Jefiis Chrtjl : For every dodrine in reference to Chrift, and every thing that belongs to his characfter and mediation tends to aflure the Chriftian of his interefl in God, and confirm his hope of receiving the invaluable bleffings which are conneded with it.
It is a very high charader, which is given of our Lord Jefus Chrifl, that it hath pleafed the Father, that i?t him all fulnejs Jlmild dwell *, And in this fulnefsof Chrifl the fincere Chri- ilian is fo interefted, as that in and by him he is rendered compleat. Whatever are the glo- rious charaders which Chrifl fullains, they are all of them calculated for the Chriflian's benefit : And whatever expedlations can be formed from this charader, the Chriflian is allowed to cherifh and indulge them : As he is the great Law-giver of the Chriflian church, he conveys to us the light of his heavenly doc- trine, and allows us to (hare in the invalua- ble privilege of his facred diredions, which he gave us by the rules and precepts of his religion, to guide us into the way of duty and happinels. As he is the Head and Pro- tedor of his church, we fhare in the benefit •of his government, and are under his con- 'dud to falvation and eternal glory. As he is the great pattern God hath fet before men to
* Col ii. 10.
tpach
•270 Fomdatioi of ibis gr sat Privilege. Serni. iii
teach them how to hvc fo as to ple:ife God, we partake of the Hght and inftr action of that amiable and powerful example : As God hath fet him forth to be a propitiation through faith in his bloody to declare his righteoufnefs through the reniiffion of Jins ; we have fiich a peculiar intereft in him, as the great atonement for fin, as that we are able, in an appropriate manner, to fay. We live by the faith of the Son of God : For his blood hath virtue enough ef-^ fecftuaily to clea?fe lis from all fin. Ashe rofe from the dead, never to die more, but to live an end- lefs life in the immediate prefence and glory of his h.eavenly Father, ive know him and the power of his refiirreBion : For, becaife he lives, ive fl'jall live alfo^ and he will rellore us to life and immortality from the power cf death and the grave, that we vn^r^ fee him as he is, and that whef:s we behold him, we may be transformed into his image from glory to glory. As he fuftains the benevolent and amiable charader of Pvlediator and Intercelibr for lin- ners with his heavenly Father, to protect their perfons, and to plead their caufe, and to ob- tain for them mercy and grace to help them in every time of need, we have an Advocate with the Father y even Jefus Chrijiy the righteous, and are united to him,, who is able to fave to the litter mo fi all who come unto God by him. As he is appointed of God to judge the world in righteoufnefb, and to determine the final ftate of men for eternal life and deadi, as they are prepared for one or other of thefe great events, the nacere Chriftan can anticipate, by
believing
Scrm. 12. Foundation of this great Privilege. 271
believing contemplation, this important, awful tranfadtion ; becaufe he knows that his Redeemer lives ^ and that though he {hd\\ piiniJJj with an everlajHng deJlni5iion from his pre fence thofe who know not God, and obey not the gojpel ; yet that he (liall come /c? be glorified in his faints and ad- mired in all them that believe ; and that as bis, they lliall be finally acquitted at his tribunal, and be prefented by him holy md iinblame^ able before his Father s prefence with exceed- ing joy.
Oh glorious and ineftimable privilege this ! to be interefted in Chrift, as ?nade of God unto us wifdontj right eonjnefs^ fan5lificatio7ty and re^ demption ; and to be able to affare ourfelves, that we have a part in him, who fuftains the moft venerable and benevolent charadler, and whom the Father hath enriched with ail the fulnefs of deity, that from his inexhauilible riches, he might liberally communicate to all his faithful followers, fpiritual and eternal bleffings ; fully redeem them from every evil that can prove deftrudtive to their wel- fare and comfort ; reftore their nature to their original perfed:ion and dignity, and recover them to the pofleflion of their final happinefs in the immediate prefence and kingdom of God ! This is an happinefs, which every earthly interefl we can boaft of, will never be able to purchafe for us, a privilege, which the whole creation can never compenfate the negledl and forfeiture of, wliich a juft and full convidion of the evil of fin in its nature
and
272 Foundation of this great Privilege. Scrm. lii
and confequences will teach us to put th€ higheft value on, which thofe, who iinally mifs it, will certainly mourn the lofs oU and which we can never eftimate according to its real importance, 'till we are brought to that happy world and ftate, where we fhall fully reap all the advantages of this intereft in Chrift, and be able to fay from an experience that will create a joy wifpeak- able and full of glory. All things are ours : For we are Cbrffs, and Chriji is God's. Bat, further,
This communion and fellowfliip with God and Chriil, which is the great honour and privilege of Chritlians, is maintained by mu^ tnal intercourfe and converfe, and rendered both delightful and profitable to themfelves by the moft liberal and beneficent communica- tions. The Chriftian life cannot poiTibly fub- fift, nor can there be any indication of the truth and reality of it, without perpetual con- verfe with God and the Redeemer. The heart, which never rifes to, and cannot fix itfelf on thofe infinitely amiable and venera- ble obje(fls, hath no fpiritual fenfation and relilTi, no heavenly hopes, no meetnefs for celcftial ioys and pleafures. It is the cha- raifter of the worjl of men, that God is not in all their thoughts^ and can never belong to thofe, who are, or fliould be, and will be, if they anfwer their name, the bejl and wor-^ thicjh If we have a real intereft in God and fellowfliip with him, as children with
their
Serm. 12. Foundation of this great Privilege, 27^-
their father, we (hall often contemplate, with the highefl fatisfa^tioOj the perfedions of his nature, the excellency of his promifes, the provilions of his grace, and the preparation he hath made of heavenly and eternal glory : We fliall delight ourfelves in him, as our kind preferver, our bountiful benefador, oor in- fiiiitely merciful Redeemer by Chrifr, our only portion and our eternal and exceeding great reward. We (hail ccnverfe with him in the folemn exercifes of prayer^ by acquainting him with all our deiires and wants, and by offering him ihe facrifices of ihankfgiving and p>raire for the innumerable benefits v»'e have obtained from his bounty : We fliall be glad to come where God is peculia'ly prefcnt, and lo join in thofc injiitutions, which he hath ren- dered facred by his authority ; to which he adds power and efficacy by his bleffing ; and in the ufe of which he communicates light and flrength, peace and comfort, and by which he is training men up into a due meet- nefs for falvation and eternal bleffednefs.
And as our Lordjefiis Chrijl hath introduced us into this {late of fellowfhip with God, his heavenly Father, as it is in his na^ne that v/e are to approach him, and through his mediation that we look for acceptance 3 how frequent 2indi pleajing will the thought of his grace and glory be ! How gladly ihall we converfe with him in the wonders of his condefcenfion and humiliation, the lovelinefs and perfedlion of his example, the obedience and merits of his death, the triumphs of his refurredion, tha
Vol. IV. T fplendors
2 74 Foundation of this great Privilege. Serm. 12,
fplendors of his dignity in his advancement at God's right hand, and that fubftantial glory which {hall encompafs him, when he (hall appear a fecond time to complete the re- demption of his people ! With what chear- fulnefs and gratitude (hall we attend that fo- lemnity, which he himfelf hath appointed to be a memorial of his grace and love in dying for us, and fit round that table which his ibwn bounty hath fpread for our refrefliment ; where he meets us to comfort us with the re- miffion of our finSj and the confirmed hopes of glory, w^here the Chriftian views him in all the moft convincing proofs of his afFedion and friendihip, and where he is to renew his co- venant engagements of fidelity, and receive the frefli pledges and affiirances of eternal life and bleffednefs. In thefe fokmn tranfadions there is a real converfe and intercourfe betw^een God and the fouls of men ; as their hearts afcend towards him in facred affedion and love, in fervent thankfgivings and ardent prayers, in pure and holy defires, in unreferved fubmiffion and refignation, and in the exercife of all right affedtions ; and as God regards them with a complacential delight y accepts their offering, renews their Jlrength^ eftablifhcs their hearts with grace, and caufes them to rejoice in the hope of glory ; and, as in all thefe facred exercifes of devotion they converfe with the Lord Jefus Ch'iji, as their all-powerful me- diator, thro' whom they have accefs to God, are juftified and accepted ; fo they experience hereby their love to him and their purpofes
of
Serm; 12. Foundation of this great Frhilege. 275
of fubmiflion to and imitation of him en- creafed. And as they delight to converfe Vv^ith him in thefe facred inftitutions, fo in the ufe of them they find themfelves improving in knowledge and grace, and by the com- munications of his fpirit gradually train ng up into a greater difpolition and ability for the duties of the Chriftian life, and into a more intire meetnefs for the happinefs of the hea- venly kingdom.
Laftly, this fellcv:Jl:ip and communion with God the Father, and with our Lord Jefus Chrift, into which Chriftians are admitted \n the prefent life, (liall be compleaied in a future fnate, and there be rendered iminterrupied and eiermiL The privilege even here is really in- valuable, and, methinks, one would not for the whole world be debarred freedom of ac- cefs to (3od, nor cut off from all hope and expectation, from all communications of grace and mercy> from the great Father of fpirits, and the eternal and indefedlible fource of good. Better be extinguifhed from fenfation and being, than to live, and think, and know that we have no intereji in, and can maintain no correfpondence with the greateji and bejl of beings : But how horrid is even this thought ! What ! to be blotted out cf exiflence, when there are fo many beauties of nature, and glories of creation which furround me ; which even to behold create an inexprefiible pleafurc ? I (hould rather fay. What ! To be buried in eternal darknefs, and extingiiiflied from be- ing, v^hen the God of nature offers himfelf T 2 to
^y6 Foundation of this great 'Privilege, Serm. il*
to my contemplation, and the innumerable excellencies, which form his charader, crowd themlelves into my mind, prefent themfelves to my thoughts, and offer themfelves to me as eternal fources of the pureft iatisfadion I What ! Muft I ceafe for ever to be, and never tafte the infinite goodnefs of God, never more hear the voice of falvation, never more be capable of thinking of the Redeemer's grace and benevolence, of eying his example, truft- ing in his mediation, paying my acknow- ledgments to him for his unparalleled good- nefs, and finally feeing him as he is ? The vc\'y thought creates horror : A well difpofed mind llarts back, even when it thinks, that there is the mod diftant poffibility of it; and by what he feels and knows in the con- templation of God, and his being admitted into fellow (hip with Chriil, hath learned to put too high an eftimate and value upon life, thus endowed and priviledged, ever willingly to part with the hope of an eternal enjoyment of it.
For ever bleffed be God, who hath efl-a- blifhed this bleffed hope by the gofpel re- velation, and hath brought us by his grace; in Chrift into that fellovvfhip with himfelfj which is the pledge of an eternal commu- nion with him, and who hath given us that intereff in his Son Jefus Chrift, which fecures^ us an everlafting continuance in his prefence* It is the beft relilh of our prefent ftate ; our fureft comfort under all the various changes and dangers of life 3 our higheft fuppcrt un- der
Serm. 12. Foundation of this great Privileged 2yf
der all the afflictions of it ; our ftrongeft comfort under the profpecft and in the ap- proach of death, that we can draw near to God, that we can unbofcm our minds to him, exprefs our delires before him, are allowed to expciil the real proof of a Father's com- paffion and mercy, and comfort ourfelves with the pleafing expedlation, that he will fupply all our ivants, accordiiig to the riches of his grace in Chrifl. And yet this world, in its beft ftate, is but a ftate of feparation and diftance from God : There is too much iin and wickednefs in it to admit of the perpetual fpcciai prefence of that infinitely glorious be- ing : We have too much (inful folly and im- perfedtion in ourfelves to be always capable of the comfort which flows from a believing intercourfe w^ith the Father of our fpirits. We are often forcibly drav/n into the necef- fity of interrupting the correfpondence with him by the avocations and cares of life. We too frequently indifpofe ourfelves to relifli them by an over- fond purfuit and irregular indulgence of the pleafures of life. It is well, Chriftians, if we do not fometimes render our intercourfe with God painful, and greatly diftrefTing, by our allowed omiffions of im- portant duty, or by our wilful violation of, and adling in contradidion to it : For where- ever there is a fenfe of unpardoned guilt, there w^ill be terror from the thoughts of God, and we (hall, with our firft parents, endeavour to hide ourfelves from, and fliun all intercourfe with God : Or the contempla- T 3 tiou
2yS Foundation cf this great Privilege, Serm. 12.
tion of his perfedtions and rectitude of na- ture will raife a ftorm in our brcaft that will drive us from our anchor of hope, and create all the anxieties and terrors of a total and every moment expeded fhipwreck.
Indeed, what is to be expeded among the many variations and amufements of life, and all the great imperfedions of human good- jiefs ? What, I i?^y, can be expeded ? But a fort of tranlient intsrccurfe v^ith God and Chrift, and hope and pleafure, riling and fall- ing, juft as our beft paffions ebb and flow, and our piety and virtue become more or left uniform and uninterrupted. Happy for us, if we can fecure fome moments, fome chofea and feleded hours of life, to carry on this heavenly correfpondence, fome feafons fnatch- ed and ftolen from the innumerable avoca- tions which farrcund us, to give and confe- crate ourfelves wholly to the contemplation of Deity, to traverfe the wide fields of re- deeming grace, to furvey the (lores of faving mercy and compaffion, and to open our fouls intirely to the rich communications which he hath encouraged us to afk and to exped: from, his infinite ^oodnefs : Enough this to make us feniible of the worth and goodnefs of this privilege, to caufe us to regret the difadvantages of the prefent flate, and to av/aken the fervent defires of an inheritance in this better world, where none of the in- conveniences v/e now labour under will ever more diflrefs us, where every thing v/e want ihall be fully granted us, and all our heft
wiQies
Serm. 12. Foundation of this gr^eat Privilege, 279
wifhes and higheft defires fliall in one refpeft only be difappointed ; becaufe they will be infinitely exceeded.
That ftate will not deferve to be called a ftue of diflance and reparation from God : For there will be the nobleft and fulleft fna- nifeftatio?2S of his pre fence and glory ; and God will ever be Jtear to us in the higheft and tnoft comfortable manner in which he can ap- proach us 'y not only, as by the immenfity of his nature he is always and every where near us ; but by fuch immediate inlivening difcoveries of himfelf, as fliall carry in them the ftrongefl conviction, that we are imme- diately under his eye, when we fliall fee him, not as here, darkly and in a fnirrour^ hut face to/ace, where we fliall kww him, not as here, imperfedly, and too often with a mixture of error and mifreprefentation, but as we are known : And when we fliall e/ijoy him, not as now, by interrupted temporary ftarts and mo- ments of intercourfe and communion ; but as the ever prefent fource of happinefs, and as the fountain of good, perpetual and which never fails us ; where we fliall draw near to him, not as in his church, or in our clofets, by faith and hope, and the aflifl:ance of the appointed means of worfliip, but by approach^ ing his throne y and prefenting ourfelves before the prefence of his glory, where there is fulnefs of joy, and pleafures which lafl: for evermore, as children in their fathers houfe, perfonally converfing with him, and receiving immediately thofe communications of his T 4 favour*
2 So Foundation of this great Privilege. Serm. i2»
favour, which fhall never be broken off, or come to a final period -, where no lelTer avo-^ cations lliall call off our rninds from the con- templations of him, no inf^Tior pleafures ever difaffecfl us to the fuperior fatisfadion of con^- verfe with him, no iintul imperfedions ever make us afraid of God, or caufe us for one fingle moment to Ihun his prefence, or que- ilion his affedtion j, no afflidion ever render us infeniible of our happinefs, no dea^h put a period to prefent enjoyment or the glo^ rious expedations of a perpetual continuance. Here, though we fee not Chrift, we love him. There we fliall love him more, becaufe we fhall actually fee him. Here, though now we fee him not ; yet we rejoice in him, and triumph in the affured hope of beholding his glory. Then we {l:iall dwell with him, appear in his prefence, be admitted into' his kingdom, and fiiall, in the full meaning of the expreffion, rejoice with joy imfpeakable and full of glory.
Upon the whole : How honourable is this communion and fellowfhip with God ! What unfpeakable joy muft it produce ! And what happinefs is it, and muft it be, attended with ! Friendiliip and converfe with God ! How doth it enliven and refreili the prefent ftate ! What is life ! but a mere amufement, an infignifi- cant dream, a delufive fhadow and appear- ance, without the folid joys and comforts of religion, without the prefence of God and fome comfortable hope of his favour, w thout the pleafure of devotion, the out-gomgs of
the
Serm. 12. Foundation cf this great Privilege. 281 the heart towards God, and the lively ex- pedation of the everlailing fruits and efFe(fls of his goodnefs ? It is this, and this only, that renders life of fome real importance, that exalts us above the brutes which perifh, and is the nobieft and worthieft ingredient of our being. Oh ! may we all be w^ife, to keep this facred correfpondehce by faith and hope and love, and bv becoming more and more partakers of the image of God ! May we be- come more fit for a final admifliori into his prefence ! And then, when we find the ap- proach of death, we may comfortably fubmit to it under this encouraging affurance : ** We ^' JJmU behold his face in righteoufnefs, and be <^ fatisjiedy when we awake ^^ with his likenejs */'
* Pfalm xvii. 18.
SERMON
282 The Excellence of the DoBrines Serm. 13,
SERMON XIII.
The Excellence of the Doctrines and Principles of Chrift.
John xv. 5.
For without me ye can do iiothlng.
ALL true religion is founded in knowledge^ and unlefs we underftand the genuine principles of it, and thofe duties which arife out of it, and are effential to its nature, no- thing that we do, as religion, can be reafonable in itfelf, or acceptable to God, the great ob-» jedt of all religious worfliip and adoration : And as religion confifts in forming right fen- timents of God, in cherifhing thofe diJpofitio?2S. of mind towards himy which the fenfe of his infinite perfeflions, univerfal providence, and moral government fliould eftablifh within us> and in paying that obediencex.0 his will, which he expeds and deferves from us ; 'tis evi- dent that pure and acceptable religion is of a determinate fixed nature, and muil be as in- variable
Serm. 13. and Principles of Chrift. (^83
variable as thv^ nature, attributes 9.nd will of God. If therefore the fentiments which ChrijUmnty leads us to form of God, are founded in truth ; if the worfhip which it commands us to pay him be the only w^or- fhip that is worthy of him in its nature, and fuitcd to his characl^er ; and if the obedience to him, which it requires of us, compre- hends in it all the great and important du- ties of human life, it will then follow ; that the becoming Chri/liafis in principle, temper and life, is neceflary to our becoming truly religious^ and fecuring that approbation and acceptance with God, which is connefted with, and can only be obtained by true piety gnd virtue.
It is upon this foundation, that our bleffed Lord in my text, fays to his difciples : With- out me ye can do nothing. In the firft verfe of the chapter he compares himfelf to a vine. I am the true 'vine, and my Father is the hujband- man. And he exhorts them, in the verfe be- fore my text : Abide in me, and I in you * ; or, that I may abide in you ; alluding to the na- tural vine ', and the reafon our Lord affigns for this reciprocal union between himfelf and his difciples, by their conftant adherence to him ^nd h's perpetual prefcnce with them, is, that (IS the branch cannot bear fruit in itfelf\ except it abide i?i the vine ; ?io more can ye, viz. bear fruit, except ye abide in me. As the branch, when once broke off from the vine imme-
t Ver. 4,
diately
284 ^he Excellence cf the Do ^r hies Serm. 13,
diately dies, and becomes wholly incapable of all farther fruitfulnefs, in like manner we can never bring forth acceptable truits to God, unlefs we continue iledfaft and immovable in our relation to and union with Chrifl. And this he confirms, by farther adding, in the former part of the verfe where my text is : I am the vine, 3.nd you are the branches, I am to you what the vine is to the branches, the root and fource of all divine communications of pov/er, wifdom, grace, and goodnefs. He that abideth in me, and I in him, he in me by faith, and I in him b'/ my word and fpirit, thejame bringeth forth much fruit ^j will be filled with the befl: principles and difpofitions, and abound in all the excellent fruits of righteoufn^fs. For without me ye can do nothing ; or as you have it in the margin, and as the context requires it (hould be rendered -, fevered or feparate :jom me, ye can do nothing, i, e, bring forth no good fruit, no more than a branch cut off and feparated from the vine. Thefe words there^ fore reprefent to us thefe two things ;
I. The near union and connedlion betwcer^ Chriji and his difclples,
II. The importa?2ce and necefjity of main^^ taining it.
I. Thefe words reprefent to us the 7iear union that fubfifts between Chrijt and all his genuine difciples, 'Tis real and intimate. He reprefents it himfelf by the natural union be- tween the vine and the branches, to point out to us, that it is ftrict, important, and necefl'ary.
And
Serm. ij. and Principles of Chrifl. 285
And though thefe words, and the whole en- fuing difcourfe, were fpoken, and peculiarly belong to his Apoflles, yet are they applica- ble to all Chriftians in general ; and from what our Lord fays in many parts of this difcourfe, it is abundantly evident, that they have a more extenfive reference than to them only, and may, without doing any violence to our Lord's dodlrine, be underflood of and ap- plied to the v/hole body of thofe who profefs to believe in him. This is evident from the fecond verfe of this chapter, where Chrift fays, that every branch, without exception, i?z me, that beareth not fruit, he taketh it away -, and it is as true of every man, as it was of the Apoftles themfelves, that he can bear no good Iruit, feparated fiom Chrift, and with- out thofe influences which they derive from him, as their living root, and from whofe fullnefs all his members are to receive grace for grace^ or the continually fucceffive and renewed effecfts of the grace and mercy of God ; one grace or favour after another, as that exprefTion properly fignities.
The real nature of this union, which he figuratively reprefents by that of the vine and its branches, he explains, when he fays to them : Abide in me, and I in you \. And what he intends by their abiding in him, he lets them know, when he informs them far- ther : If y^ abide in me, and my words abide i?i you, ye fhall afk what ye will, and it Jl:all be
t Ver. 4.
dons
2 86 The Excellence of the Bo5!rine^ Sernl i J.
done unto you % ; and by commanding them : Continue^ or abide, for the word is the fame in the original, abide ye in my love §. So that according to our blelTed Lord's own ex- plication, we abide in him^ as his difciples^ when
His words abide in us^ i. e. when we un» derftand his dodrine, receive it, as it is in- deed the dodrine of God, give good and conftant attention to it, and perfevere conti- nually in the profeffion of it. He who knows nothing of Chrift's dodhine, and never em- braced it, never was inferted into Chrift, can have no relation to, or intereft in him ; and he, who having once acknowledged the truth of it, and profeffed to believe it, yet after- wards rejesflis it, he renounces his relation to Chrift, and hke a branch broken off from the vine, is wholly feparated and can receive no further communication of benefits from him. And there for eyi/r-6 in Chrijl^ the firm and un- feigned belief of his words, relating to Cod and his wordiip, his own charadter and me- diation, and all the various promifes and pre- cepts he hath delivered to us in his Father's name, this faith, I fay, abiding in us, unites us to him as his difciples, and as the mem- bers of his church i caufes us to abide in him ^ as branches in the vine, and alone can fe- cure us of all vital communication of grace and favour from him.
X Ver. 7. § 9.
"Efpecially,
Serm. 13. and Principles of Chrift, i^j
Efpecially, when to our belief of his words we add affeBioji to his perfon, and love to his dodlj'ine. As the Father, fays he, hath loved me, Jo have I loved you. Continue ye, abide in my love *. Give me the juft return of love for love, and let your affedlion to me be fleady and immovable, as mine to you. And can there be a more reafonable requeft from him, or a more reafonable requital of his love by us ? Greater love, faith he, hath no man, than that a man lay down his life for his friends -f-. But our blefl'ed Lord manifefted greater love than this -, for whilft we were yet enemies Chrijt died for us % -, and furely fuch an unexampled inftance of generous friendfhip claims and de- ferves the warmefl: acknowledgments that a grateful heart can pay him ; and the Apoftle gives it as the general charader of all fin- cere Chriftians, that h2iviug?20tfen hi?n ||, they love him, and on whom not looking, viz. with the bodily eye, or not beholding him in per- fon, yet ielieving in him, they rejoice with a joy imfpeakable and glorious. And fo many are the excellences of his perfon, fo high the en- dowments of his mind, fo eminent the graces that poffefied him, fo diftinguifliing the vir- tues he pracftifed, fo pure the dodrines he delivered, fo admirable the precepts he gave, fo precious the promifes he hath offered us, fo aftonifliing and gracious the miracles he wrought, fo admirable the example he hath given us, fo unparaUelled the benevolence he
' * Ver, 9. t 13. X L. V. 10. Ij i Pet. i. 8.
manifefted
^88 'The Excellence of the BG^irincs Serm. i^i
manifefted in dying for us, fo highly was he honoured of God in his refarredlion Ironi the dead, fo friendly the ofiices he executes for us in his exalted {late, fo glorious the hopes to which he hath raifed us, and fo exceeding and permanent the glory he will hereatter confer on us, as that to rejedl him is to be enemies to ourfelves, and not highly to efteem and love him, muft argue the ut- moft infenfibility, the moft difingcnuous and criminal ingratitude. And whilft we chenjh this love to him, we are truly faid to abide in him, as love creates the flridefi: union of hearts, and the utmoft complacency of foal in the obje^fl beloved. And if this love, and the union cemented by it, be real, there will be iht genuine and proper expre/Jion of it, ar d the fruits of it will be fuitable and convincing. Thefe do not confift merely or principally in certain inward emotions of the imagination and heart, which may be owing only to the fludtuation of the blood and fpirits ; nor in the external profeffion of lips, and the af- fedled ufe of certain familiar and endearing expreflions. For hypocrify may cry out. Lord, Lord, and he who denies him in ivorh may eafily fay : My dear Jcfus ! but in the hearty approbation and love of the words and do5liines of Chrijly a thorough conf:nt of the foul, as to the great intention of them, their fan6tifying nature, their tendency to fave men from fin, to reconcile them to God by purity of heart, and univerfal holinefs of life, and thus to
prepare
Serm. 13. and Principles of Chrift, 289
prepare and fit them for the inheritance of Saints in light.
A love to Chrift's words and dodrlnes implies fomewhat much more excellent than a warm attachment to, and zeal iov fpeculative and party opiniom^ which the worft of men may cherifli, and which frequently have nothing to do with the religion and dodrine of Chrift. It confifls in a pure regard to, and afredion for whatfoever he hath revealed from God, as contained in the facred writings, whoever believes, or whoever rejeds it ; laying ajide all malice , aiid all guile , and hypccrijies^ and envies and evil fpeaki?2gSy dejiring and receiving the ftncere milk of the 'Word, that we may grew thereby ^ ; grow to the maturity of perfect Chriftians, make anfwerabJe proficiency in our religious attainments, have flronger dif- pofitions towards every thing that is truly ex- cellent and good, may become more confirmed in our beft refolutions and habits, and acquire a ftronger inclination and ability for all the duties of the Chriftian life, an higher meafure of conformity to God, and thus may grow more compleatly prepared for an abundant entrance into his kingdom and glory. This, Chriftians, is to receive the word of Chrift in the love of it ; to receive gladly whatever ap- pears to have the fan(ftion of his authority, and highly efteem and approve it as the power- ful means intended by God to recover us from the love and practice of every fin, and make
* I Pet. ii. I, 2,
Vol. IV. U us
290 ^he Excellence of the BoBrines Serm. 13;
us partakers of his nature and holinefs. And in confequence of this.
There will be an univerfal obedience to the commands of Chrift. For thus our Lord hath fettled this important point. Herein is my Father glorified^ that ye bear much fruit, Jo /ball ye be my dijciples % ; and this he fpeaks of, as the effedt of their abiding in him, by his words abiding in them. The much fruit he fpeaks of are all the fruits of obedience to his commandments 5 by thefe God is glorified, and by thefe we fhew that his words pofTefs, dwell in, and influence our hearts ; for if the doftrines of God's word are the great prin- ciples of our religious and moral condud:, it muft be becaufe we continue ftedfaft in the belief of them ; all the principles and pre- cepts of religion deriving their whole in- fluence and power from their being believed by us, and being of no poffible force and ef- ficacy without it. And without this keeping of Chrift's commandments, what proof can we give that his word dvv^ells in us by faith ? What more can an unbeliever do, to fhew his enmity to the religion of Chrift, than by living in an habitual violation of the precepts of it ? Can we efleem that in our minds, to which by our adions we fliew an habitual diflike and averlion ? Can we love the doc- trines according to godlinefs, when we are Itrangers to tlie pradice of it ? Or abide in him, when we live in a flate of perfed: op-
X Ver. 7, 8.
pofition,
Se r m . 13. and Principles of Chrift, 291
pofition, and daily contrariety to the example and infLrudions that he hath given us ? What union or communion can there be betweea him who was a teacher of truth, and one who fhews, that his whole life is a departure from all the rules and maxims of it ? Betweea him who was an inftructor in righteoufnefs, and one who allows himfelf in pradices that are contrary to the obligations of it ? Can there be any agreement between light and dark- nefst between Chrijl and Belial^ Any vital com- munications from Chrift to him, whofe adions plainly iliew, that neither his authority, nor dodrines, nor precepts, have any manner of good influence over him ?
And this ph.inly (hews the folly of con- tending for abjlrufe^ metaphyfical and uncer- tain f peculations in religion. They are not calculated for ordinary Chrillians. They tend to wrangling, and not to gcdlinefs. They cannot be of any confequence in Chriftianity, becaufe the life and power of it may be main- tained, where men know nothing of them, or are uncertain as to the judgment they {liall form of them j and it would have been much more for the credit of Chriilianity had they never been introduced ^ and the true intereli of Chriftian piety, virtue and charity will never flourifb, in the manner that all lincere Chriftians wifli it to do, 'till this impertinent fpirit of controverfy ceafcs, or 'till thefe fpe- culative queftions are debated with moderation and temper ; 'till men forbear to annex falva- tion to their ov/n diftingui filing and party U 2 opinion?,
292 '^he Excellence of the Do5frines Serm. 13*
opinions, and content themfelves with thofe intelligible, plain and pradical doctrines cf the gofpel, the belief of which furnifli them with the nobleft and mod effectual motives to Chriftian piety and virtue. And,
From what hath been fa id it appears, that this abiding in and union with Chrift, which our Lord refembles to the union of the branches with the vine, is not a dark, my^ Jlerious^ fupernatural thing \ but what is ob- vious to every man's underflanding, and capable of a very eafy and rational expli- cation. We abide iuy and are united to hiniy when his words abide in iis, or when we firmly and upon convincing evidence, believe his docftrines to be the dodlrines of truth, and the words that he fpoke to be the words of God 5 when we approve and love his word, for the facred truths it conveys to us, and as given us to recover us from the power and practice of fin, and to enable us to walk wor- thy of the Lord to all well pie afng > and when, as the confequence of this affedion to and ap- probation of it, we introduce it as the rule of our lives, and form our whole condudl.by the facred direction of it. Then we abide in Chrift, as the branches in the vine ; are united to him as the root, fiom whence we derive all vital influences, and are fure never to be deftitute of thofe facred communications from him, that are necelTary to preferve our life, our fruitfulnefs and our comfort. And this brings me to the fccond general^ which is^
II. To
Serm. 1 3. and Frinciples of Chrift. 292
II. To fet before you the importance and necejfity of thus abiding in Chrift, or the con- tinuance of our union with him, by a fteady adherence to his word. Without me^ ov fepa- rated from me, ye can do nothing. As the branch cannot hear fruit of itfelf 7jo more can ye except ye abide in me. Every body knows, that the moment the branch is feparated from the vine, it immediately dies,, and by being cut off from aii polTible communication with the body and the root, cannot partake in that cir- culation of the juices that is neceflary to its producing grapes. And our bleffed Saviour pofitively declares, that thofe who do not abide in him by believing and approving his word, are as incapable of all fruitfuhiefs in the fpi ritual and moral fenfe. Without 7ne ye can do nothing. As this immediately relates to the Apoftles of our Lord, they are plain, and liable to no difficulty. Without and feparated from me, without the inftruftions I give you, unlefs I communicate the gifts of the fpirit to you, fend you as my witneffes and cloathed with my authority, confer on you the proper credentials that you ad: by my commiffion, fupport you in the difficulties of your work, and give fuccefs to your miniftry, without me, in thefe refpedls, ye can do nothings none of thefe fervices to which I intend you 3 you cannot preach my gofpel, cannot convert the world to me, and bring them to the acknow- ledgment of my truth ; can give no proofs of a divine miffion, nor fecure the attention of mankind to any thing that you may deliver U 3 ta
294 ^^^ Excellence cf the DoElrlnes Serm. 13.
to them in my name. Ton can do nothing. Nothing as God's amhaJjadors to the Gen- tiles, and as becomes the charadler and office of my Apoftles. And this is certain, that they owed all their knov/ledge, their abilities for preaching the gofpel, the ligns and miracles, and wonders by which they confirmed the truth of it, their fuccefs in preaching it, and their courage and relolution in fuffenng upon account of it 3 I fay they owed it all to his pre- fence with them, and the communication of his power and fpiiit to them. But then farther,
Thefe words contain as certain and as im^ portant a truth in a \\\oit general 'Diew, and as applicable to the whck Chrijiian church ; that without, or feparated fr6m Chrift, they can do nothing. /. e. Without his word dwelling in them, and the principles of his religion, iincerely believed by them, and powerfully influencing them, they cannot bring forth thofe good fruits which the gofpel commands them to abound in, nor iecure to themfelves that eternal happinefs v/hich the gofpel raifes; them to the profpedl and hope of.
They who torture and firetch thefe words, to make them fignify every thing that the literal fenfe of the expreflion may poflibly be extended to, may with as much reafon extend thofe other words of Chrift, this is my body, to the fenfe of tranfubftantiation, g% I am a vmcy to prove Chrift to be a real vine. But this is abfurd in both cafes, and general expreflions are, by all equitable and candid interpreters, to be explained fuitable to the
contextjj
Scrm. 13. and Principles of Chrift, 295
context, and in a manner agreeable to the fubje6t to which they immediately relate ; otherwife all the heft authors, ancient and ; modvrn, may be proved to be full of the grolfeft abfurdities ; and even many things de- livered by our bleffed Lord himfelf will fcarce be found reconcileable with reafon, truth, and common experience. To infer from thefe words. Without me ye can do nothing, that men are in a (late of abfolute incapacity and ina- bility to every thing that is morally and fpi- ritually good, though they are poffefled of reaibnable powers and faculties, is making a very wrong dedu(5Hon from what, in its proper and limited fenfe, is an unqueftionable truth ; and is denying men the ufe of reafon, the power of refiedion, and the capacities of human aflions, becaufc they do not explicitly know Jefus Chrift, and have never enjoyed the revelation of his gofpel. For whilft men have their reafonable powers, they will, in fome refpecft, be able to acl right, and to un- derftand fome principles of religious and mo- ral truth ; and whilft confcience remains in any degree, they will have foiiie natural re- flrsints iiom lin, and fome very feniible mo- tives to virtue j /. e, they will have fome power as men to do fomewhat good, they wall be capable of attending to one that can give them the inftruflion they want, and at leaft of holding out their hand to him, who is willing to lend them his, to lift them out of that danger into which they have brought themfelves. And as thus to ailert U 4 the
2^6 ^he Excellence of the DoHrines Serm. 13.
the abfolute inability of all men to every thing that is morally good, is at once to ftrip them of their reafonable powers and faculties, fo it is contrary to the evident fenfe of cur bleffed Saviour's words, as the conne(ftion of them evidently points out. If the fenfe of them be rigidly taken, they will mean, that we can do nothing at all without Chrift, neither hear, nor fpeak, nor ftand, nor go ; for the words are abfolute, and without any excep- tion : JVithout me ye can do iiothing. If it be faid, you muft reter the words to the fubje6t fpokenof: Right. 'Tis the very thing that I am pleading for ; and then the meaning will be 'y that the Apoftles could do nothing in their Apoftlefhlp, without Chrift's prefence and afliftance ; and that we can do nothing ss Chriftians, cannot live the Chriftian life, cannot bring forth that abundance of good fruit, which the gofpel of Chrifl: requires, without the word of Chrifl: dwells richly in us, unlefs we receive it in the love thereof, and render it efFedual to our converlion and fal- vation by a firm and lively faith. A doc- trine of the mofl: certain truth, and of very great importance. Let me beg your atten- tion to the following fhort remarks on this fubjedl.
Without the dodrine of Chrifl:, v^e can never nnderfland the nature of true religion ; i' e. unlefs .we underfland thofe religious prin- ciples and truths, which the word of Chrifl contains, we mufl: be wholly ignorant what religion is, and therefore be utter ftrangers to
the
Serm. 13. and Principles of Chrift, 297
the pradice of it. For there is not one fin- gle principle, that is eflential to true religion, but what is revealed and inculcated by the gofpel of Chrift ; nor is it poflible to name one genuine article of belief, on which piety to God, and the worfhip of him depends, but is an article of the Chriftian revelation. And therefore as far as principle is neceflary to piety, fo far, I do not fny the actual know ^ ledge of Chrift, but the knowledge of that which is his doBrine is equally neceflary ta the fame purpofe ; and therefore whoever embraces really religious truths, fo far em- braces the dodrine of Chrift, even though he may have never heard of his name, and may know nothing of that revelation which God by him hath given to mankind. And therefore, as all true religion in temper and pracftice, depends on the knowledge of its genuine principles, without Chnft we can do nothing to the purpofe in religion -, be- caufe the principles of his religion are the only genuine ones by which reiigion can be fupported, and all that are contrary to them muft be groundlefs and falfe.
The defcriptions of God^ given in the gofpel^ are founded in the moft ablblute realbn and certainty, and therefore, unlefs we know God, as Chrift hath revealed him, our knowledge of him is defedive, or cur fen- timents of him muft be quite miftaken ; for contradicftory fentiments of God, can never be both true. xAnd therefore with- out knowing God, ^s Chrift hath revealed
him,
29 S ^he Excellence of the Bo5lrines Serm. 13,'
him, however we come by that knowledge, we cannot know him as he really is, nor per- form that acceptable and rational fervicc to him, which muft have this facred knowledge to influence and dire(fl it. It is not poffible, as far as our conception reaches, to form any other juft and worthy ideas of the "woj-'JIjip of God, than what the word oi Chiv\.i\ mfpires us with ; the worfliip of him in jpirit and in truth, by pure affedions, by prayer and thankfgiving, by imitation of his example, and a chearful obedience to all his commands. Without Curifl therefore, or without worihip- ing God in that method which he hath prefcribed, whether we know it by natural light, or levelation, we cannot v^orfliip God aright ; becaufe if the method he hath ap- pointed be the true, reafonable and acceptable one, every other method befides this cannot be fo reafonable and acceptable, and every thing contrary to it muft be irrational, ab- furd, and offenfive. The fcheme of moral virtues exhibited in the gojpel of Chriji is fo ab- folutely compleat and perfect, as that 'tis not poffible to name one iingle virtue we are to pradice, nor one particular duty we are obliged to perform, but what is particularly inculcated in the gofpel of Ch. ift, and expreffly enforced by the authority of the Chriftian lawgiver. Without Chriji therefore, without knowing the things he hath required, and being informed what thofe virtues and duties are, which his word recommends and enjoins, however we obtain this information, we can do nothing, i. e,
never
Serm. 13. and Principles of Ckriji, 299
never pradice thofe virtues of which we are ignorant, nor abound in thofe good fruits, with the nature and excellency of which w^e are wholly unacquainted. And as thofe motives to religion and virtue, which the word of Cb'iji offers to our confideration, are of the higheft importance in their nature, the moft facred and worthy that can be propofed to us, the inoft efficacious and influencial, and indeed the only proper and fuitable ones, on which we can adl in our duty to God and man ; here alfo 'uoithoiit Chrijl we can do miking. Without motives to piety and the pra(flice of righteouiaefs, neither the one nor the other can ever be regarded -, if thofe motives are weak and lifelefs, our love to religion and goodnefs will be cold and ineffedual, and our conformity to the rules of them partial, in- terrupted, and inconftant ; and if thofe mo- tives are falfe, mean, and criminal, whatever we do in religion and virtue, in confequence pf them, muil be deditute of all religious and moral worth, want that which is necef- fary to recommend it to the acceptance of God, or fecure the reward of well-doing from his mercy and goodnefs. Confidering faither the corrupt ftate of mankind, their natural and contracfled indifpofition and inability to that which is good, and the numerous induce- ments to fin, which are continually prefented to them ; in this refped alfo, without Chrid they can do nothing ; becaufe they need the affiftances of God, to recover them from a fenfual ftate, to regoncile them to, and enable
them
3oa 'I'he Excellence of the DoHrines Serm. i^,
them to live a divine and fpiritual life, ta work out their own falvation, and finally to obtain eternal life. And as all knowledge, truth, grace, holinefs, and virtue, every thing excellent in the Chriftian temper and life, is in Scripture afcribed to the influence of the fpirit, hence without the fpirit of Chrift we can do nothing, becaufe the influences of the fpirit are the influences of God by Chrifl:, which divine influences animate and quicken all things, and are equally neceflfary to pre- ferve, invigorate, and bring to perfection both the natural and divine life. In thefe impor- tant inflances men can do nothing without God, to any good purpofe, and therefore no- thing without Chrift ; without thofe aids of God, by his good fpirit, which he promifes and fecures the grant of from God to all thofe who are capable of receiving them.
Something of God and religion, fome prin- ciples of divine truth, fomewhat of the na- ture of genuine and acceptable worfhip, the main and effential duties of virtue, and fome encouragements to what is good in religion and morality, have actually been difcovered, and therefore may be difcovered by the light of nature ; and whatfoever truths the light of nature difcovers, as to thefe great articles, it difcovers juft fo much of the word or doc- trine of Chrift, in w^hich all thefe truths, in their cleareft view, and in their full extent, are taught and eftablifhed ; and therefore as thofe, who have not the benefit of divine re- velation, can do nothing in piety or virtue,
without
Serm. 13- and Principles of Chrifl. 301
without the affiftance of natural light and reafon, on that very account they can do no- thing without Chrift, or without fome know- ledge of the principles which his word teaches ; becaufe his word comprehends all the principles of natural religion, and makes them effential in the fcheme of Chriftianity. So that in reaHty, Chrift is that true light which lighteih every man that cometh into the world 'y inafmuch as every man, who hath lived from the beginning of the world, that lives now in any part of it, and fhall live in it to the final confummation of it, doth ac- tually embrace the word and dodlrine of Chrift, though he knows nothing of his perfon, or never heard of his name, as far as his religious fentiments are juft and true ; and therefore no man can do anv thins^ in this concern of religion without Chrift, any more than he can without the light of reafon to guide him, and truth of principle to direft and influence him.
And this, Chriftians, is one of thofe in^ irinfick arguments v/hich arifes out of the nature and fabrick of Chriftianity ; that it is the religion of God, becaufe it hath every truth that can belong to true religion, and inculcates every duty that can be acceptable to God the great objed of religion 5 and be- caufe it is the religion of mankind -, fitted for all without exception ^ in the principles of which all men agree, as far as they agree in principles of religious truths, and which unites men in the fame facred fervices of life, as
far
302 The Excellence of the DoSIrlnes Serm. 13.
far as they practice the excellent virtues, and perform the elTential duties of human nature. The difference only is in this, that the doc- trine of Chrift fupplies all that was defedive under natural lightj removes the errors in fen- timent and practice, that natural light taught or authorized, through the imperfedion and weaknefs of it ; difcovers relations and con- nedions, which being of God's appointment, it could never difcover, 'till thofe connedions took place ; fets before us motives that mere reafon could never fuggeft ; raifes hopes, which that co'.dd never infpire ; promifes a reward which that could never fecure ; inverts us with privileges, which that could never in- title us to ; grants affiftances, which that could never convey ; informs us of thofe eternal purpoles of God, the knowledge of which, that could never communicate to them ; and eftabli(hes with us that everlaft- ingand well ordered covenant of God, which that could not poffibly introduce or confirm. Chrift therefore, as adually revealed, is the infinitely greater blefling ; but yet in the ob- fcurer light of reafon, as far as it led men into religious and moral truths, Chrift was the fame that he now is ; what was then em- braced is exadly what he now teaches by the gofpel ; and they could do nothing with- out Chrift, any more than we can ; for they could not, and we cannot do any thing, in the fenfe in v/hich Chrift afiferts it, without fome good knowledge of thofe truths which he teaches, and a real belief and love of
thoie
Scrm. 13- and Principles of Chriji, ^03
thofe dodines and duties, which he recom- mends and inculcates.
Abide therefore, Brethren, in Chrift. He hath the words of eternal lifey and to whomjhould you go but to him ? In him are hid all the trea- fares of wifdom and knowledge, by God his Fa- ther. Choofe him therefore for your InflrucSor, and carefully learn of him. Would you em- brace fentiments of truth, fo as to be free from every capital error, in thofe articles which are of the utmoft importance to you ? Embrace the genuine truths of his religion, you will want no more, and can never be miflaken. Would you worlhip God without fuperflltion ? Worfhip him as Chriflians, and your whole fervice v/ill be rational and wor- thy. Would you be filled with the moft ex- cellent difpofitions that human nature can poffefs ? Cloath yourfelves with the graces of God's fpirit, as Chrift hath defcribed them, and you will be amiable even in the judgment of God himfelf. Would you bear m.uch good fruit, and fo glorify God ? Let Chrift's wo7'd richly abide in youy and you will ne- ver be barren and iirfriiitfuL Would you with St. Paul do all things, all things acceptable to God, efteemed by men, and profitable to yourfelves } Abide in Chrift, and he will ftrengthen and enable you to do it. Would you cherifh the largeft hopes, and moft pleafing profpedls of glory, honour, and im- mortality ? 'Tis Chrift muft be in you the hope of glory. His word gives you the promife of it, 'tis his fpirit muft fit you for pofiefs-
ing
304 ^ he Excellence of the BoBrines^^c, Serm. ij,
ing it, his friendly hand that muft finally be- ftovv it. And when you remember that eternal life is the purcbafe of his death, you will regard and love him as your generous Benefactor, confirm and eflablifli your faith and hope in him, yield yourfelves more en- tirely to be governed by him, and confirm your refolutions of better obedience 3 and with Peter fay, though with lefs confidence ^ and more humility fay it : T'hough all menjldoiild be offended becaufe of theey yet will I never be offhtded, Though I Jhould die with thee^ yet will 1 not deny thee.
SERMON
{ 305 )
SERMON XiV.
On the Inftitution of the Lord's Sup- per, and the Author of it.
I Corinthians xi, 23.
For I kave received of the Lord that which alfo I have delivered unto you, I'hat the Lord yefus^ the fame night in which he was betrayed, took bread.
^1~^ H E inftitution of the Lord's Supper, Jl^ referred to by St. Paul in the text, is a diftinguifhing part of the Chriftian v/or- il:jip ; and the oblervation of it the duty and intereft of every one that would walk in all the ftatutes and commandments of the Lord blamelefs ; it will be proper to confider it in its original appointment, in order to under- ftand the real nature and defign of it -, that we may neither exalt it above its proper place and value, on the one hand 3 nor give it a lefs (hare in our efteem, than it defsrves, on the other.
Vol. IV. X The
joG On the Injiitution of the Lord*s Seffn. 14.'
The only one of the twelve Apoftles of Chrift who takes notice of this appointment, is St. MattheWy who tells us, that whilft they were eating, viz. the pafTover, Jeftis took bread, &c. St. Matthew was himfelf prefent at the inftitution, and received the bread and wine from his Mafter*s hand, and was witnefs to the whole tranfa<5tion, and fo could not be deceived in the account he gave of it ; and his account is corroborated by the teftimony of Mark and Luke^ who, though no Apoftles, yet were the chofen companmis of Apofiles j Mark being the friend of St. Peter , and Luke of St. Tauh And though Paul never converfed with Chrift in the flefti, he faw him in reve- lation, and received from him fuch an account of this inftitution, as is entirely confiftent with that of the other Evangelifts. I have received from the Lord, &c. So that from thefe truly primitive writings, and from thefe alone, we are to form our fentiments of the nature and end of this inftitution, and regard no others, any farther than as they agree with, and are conformable to what the facred wri- tings have delivered concerning it.
From thefe therefore I fhali take my dl- reftion, while in difcourfing on the text. I fhall,
I. Inquire into the original of this infti- tution we call the Lord's Supper, And
II. Thcfeafo?! of its appointment,
I. I would inquire into the original of this inftitution. And here all the four facred
writers
Sctxn. 14. Supper^ and the Author of it, 307
writers agree in referring it immediately to Chr'iji, Jefus took bread and blejfed it, and gave it andfaidy Take, eat, &c,. This is fo plain from the concurrent tcftimony of the facred wi-iters, as that one would think there fhould be no more room for any reafonable doubt, concerning the reality of the infli* tution, than the Author of it. And though at the firft inftitution of this facred rite none but the ApoJJles of our Lord were preient, yet that it cannot reafonably be thought a tem- porary inftitution, relative only to the Apoftles, or intended folely for the Jewifh converts, but in the intention of the great Author of it> was defigned to be oi jianding life in the church of God, is evident from this account that St. Faul gives the Corinthian converts in my text and the following verfes.
He had delivered to them^ upon their firfl converlion, an account of this facred appoint- ment, viz, the very fame, that he largely defcribes in the words immediately after my text, and declares that what he had thus de- livered to them, he himfelf had received im- mediately yj^w;? the Lord, The Apoftle there-* fore ordered the obfervance of this inftitution to the Corinthian convi:vis by Chrift's authority, and explained the nature and defign of it to them, by immediate revelation and command from Chrift himfelf. It was not intended therefore for the JeuiJIj converts only, but for the Gentile alfo, /. e. for the univerial ob- fervation of the church. And it was intended to have this extenftve view even by Chrift X 2 himfelC^
^o8 On the Injlitution of the Lord^s Sertti. 14.
himfelf, becaufe the Apoftle received it from Chrift to eftablilh the pradlice of it among the Gentile converts. And though the Corin-- thians had greatly dishonoured this inftitution, by the abules they had introduced into it, and the unworthy manner in which they attended on it; yet the Apoftle did not for thefe irre- gularities wholly prohibit the future ufe of it, but after duly cenfuring them for their irre- gularities, inftead of forbidding the future obfervation of it, recalls them to the original inflitution, and fends them a written account of it, in a publick letter directed to the church, that it might be a perpetual rule, by which they might always regulate themfelves, in the adminiftration of, and attention to this ordi- nance for the time to come. And,
I. From hence it fecms extreamly evident,
that it was not a tempo?^ary appointmefit, but
defigned for perpetual ufe and obfervation,
during the continuance of the church. It
was, as hath been obferved, extended, by
command of Chrift, to Jews and Gentiles,
7. e, to the whole churchy and the Apoftle gives
not the leaft hint, that he intended it fhould
ever be laid afide. And how could it, when
once the whole church was in polTeflion of it,
without an abfolute command from Chrift,
or an Apoftle by Chrift's order, to prohibit
the farther ufe of it. For the church and
kingdom of Chrift never ceafes j 'tis one
boily, under him the proper head, that never
dies ; united, as far as 'tis his church, in ail
its members and parts, by the fume ties of
principle.
Serm. 14. Supper^ and the Author of it, 309 principle, worfhip, aftedion, hope and hap- pinefs ; and therefore whatever inftitutions form, by the command of Chrift, any part of the worihip of the Chriftian church, during any period of it, muft form it through every period of it, unlefs it be prohibited by the fame exprefs authority that enjoined it.
And indeed there is nothing in the nature of the appointment itfelf, that carries the leaft appearance of a/>^r^/W inftitution either as to perfonSy or duration. There are few circum- iiances or places, in v/hich the bread and wine, that are to be eat and drank, are not to be procured ; nor any focieties fo low, as to be unable to purchafe what is needful for the folemnity, without difficulty or burthen to them. The things reprefented by both of them, the broken body of Chrift, and the fhedding his blood for our fins, are events of everlajiing importance ^ and never to be forgotten by the Chriftian church. The difpoJitionSy with which we are to attend on the folemnity, thofe of faith, hope, gratitude, fubmiffion, love, benevolence and charity, are in their nature ejfential to the Chrijiian chara<fler, and fhould be perpetually cultivated and improved in us, and the injlitution itfelf hath a very powerful tendency to warm and ftrengthen them. The original intention of the appoint- ment is worthy and even necejfary to be car- ried on to the end of time^ viz. the remem- brance of Chrify that his body was broken and given for us, and that his blood was Jhed for many for the rcmijfion of fins. It could not be
X"3 of
3 1® On the Injlitutipn of the Lord's Serm. 14,
of more importance to remember thele things in the early ages of Chriftianity, than in any of the fucceeding ones. Chriftianity cannot ever fubfift without it, and if the inftitution, when firft appointed, was proper to preferve and keep alive the remembrance of thefe things, it muft be equally proper now ; and by confequence, for the lame reafons that it was commanded at all, the command muft have been deiigned to be of perpetual force and obligation.
I may add laftly on this head, that in the account which St. PW gives of the inftitution, as he received it immediately from Chrift, there SLveJirong intimations of its being intend- ed for univerfal life and duration in the Chriftian church. That the Gentiles might not be ex- cluded from a participation in it, St, Paul had an immediate revelation from Chrift to inftrucfl: them in the nature of it, and unite them by a common participation in it. The 5nftru(fl:ions Chrift gave them, by the Apoftle, were y Take, eat, do this in remembraiice of me, Likev/ife alfo the cup : Saying, T^his do ye^ i. e. as St. Mattheis; hath it : Dri7tk ye alf of it. A?2d do this, as often as ye drink, in re^ membrajice of me. Drink of this cup, and when ye do it, remember me. So that this bread was to be eat, and this cup was to be drank ; and the words as often imply, that this was to be done frequently , and how long it was to continue to be done, the Apoftle far- ther intimates by adding : For as often as you ^at this breads and drink this cup, ye do fbew
the
Serm. 14* Supper^ and the Author of it, ^"311 the Lord's death *ttll he co?ne. Or, as it may be rendered not, Te do 5 but imperatively : Do you fJjew forth the Lord's death 'till he come ; 'till his fecond appearance to the final judgment. And indeed this is the proper rendering -, not only, as it better agrees with thofe fore- going commands. Take, eat, do this in remem^ brance of me, &c. but as our verfion gives a very improper meaning. For the words, ye do Jhew forth the Lord's death till he come, feem to imply, that they were to live, and con- tinue the ufe of this inftitution till Chrift^s fecond appearance ; an affertion which the Apoftle never thought of, and which was un- true in its nature. The words therefore con- tain an injundlion to perpetuate the ordinance,, and retain the ufe of it in the Chriftian church *till Chnft*s fecond coming ; declare the dif- pofition with which it (hould be attended, and fliew the reafons and ufefulnefs of its connnuance.
It is evident therefore, that as this inftitu- tion is the appointment of Chrift, fo 'tis his will, that all Chrijlians (hould unite in it, with thofe views, and for thofe fpecial ejids, which he hath particularly fpecified to them. It pleafed the Father to commit all judgment into his hands, and to inveft him with au- thority and power, to fettle all things in refer- ence to the church, which he purchafed by his blood ; the great docftrines UDon which it ihould be eftablifhed, the lacred precepts by which it ihould be invariably governed, and ihofe rules and forms of worfliip, that were X 4 to.
gts On the Injiilution of the Lord^s Scrrr*. 14.
to be obferved in every part, and throughout all the fucceffive ages of it : In a word, every t'.ing relating to its prefent order, good go- vernment and profperity, and the future fal- vation of all the genuine members of it. And accordingjly, be, as having all power in Heaven and Earth committed to hint, hath, by virtue of this iovereign authority, commanded the re- inembianceof his own fufferings and death to be perpetuated in his church, by bre iking and eating bread, and pouring forth and drinking wine, even 'till he fhall come to the final falvation of his people* This ac- count
Should engage fuch perfons to a little coji^ Jideratio7i and reflections who live in the habi- tual neglect of it, who never themfelves thus remember Chriil:, never fhew forth by thefe anions, nor endeavour to perpetuate the re-- Hiembrince of his death amongft others ; as though it were an indifferent matter, about which they were left entirely to their own liberty and choice. There are but two pre- cepts, that I know of, in the whole of Chri- ilianity, that have any thing of 2i pofitive na- ture in them ; thofe of baptism and the Lord's Supper ; and the appointment of both was With great propriety and wifdom. In all ages, men were apt to miftake the form for the re- ality of godlinefs ; and to place religion in ceremony, rather than in the purity of heart, and hohnefs of life, in which alone it properly confiils. And therefore Chriftianity com- mands the folemn wafl:ing our bodies with
water.
Serm. 14. Supper^ and the Author cf It, 31^ water, to be a perpetual memorial of that moral fanBity of temper and manners, we ought continually to improve in as Chrift's dilciples ; that this might be, every d?xy we live, brought to our remembrance, as this great emblem of m.oral purity is in perpetual and daily ufe , fo that whenever we cleanfe our bodies with water, we might remember, that as Chrillians it becomes us to keep our minds and lives as untainted with all moral im.purity, and to airn and endeavour to per- hdi holinefs in the fear of God. And as the death and fufferi?2g5 of our blei?ed Lord, were to the Jews a Jhimbling block y and to the Greeks fooVjhnefsy and they could not brook to own for a Saviour one who v^^as condemn- ed and crucified as an offender ; to hinder the fuppreffion of this facft, and that his difciples might none of them endeavorir to conceal and palliate it, thiough fi arre, and the fear of contem.pt, and to render Chri- ftianlty more palatable to proud and worldly men ; Chrift inftituted his lupper for this purpofe, that bread might be broken in com^ memoration of his broken body, and v. ine drank in token of the J]:edding oj his blood, that thus his death might be Jlewn jcrth, reprefentcd by thele fenfible adions, 'till he came. And by thefe means, whilfl this part of the Chri- fiian worf}}ip remains, his dying, and his dying for the remifllon of fins, can never be forgotten. Even in the primitive times, there were not wanting thofe, who would i^ave concealed it, and did adually deny it.
But
314 On the Inftitution of theLord^s Serm. 14.
But this inftitution gives the lie to all fuch pretenlions, is the ftrongeft poffible confirma- tion of the facl, and we, by engaging in the folemnity, do our part towards perpetuating the remembrance of it to the end of time. And therefore, when perfons reprefent this inftitution, 2iS di merely pofitive ont^, and there- fore as of no great intrinfick worth and ex- cellency, and imagine that their obferving, or not obferving it, is but of little confe- quence to themfelves or others, they are in- tirely miftaken. The reafoning itfelf is wrong, when they urge the nature of that ordinance, as a pofitiv^ inftitution, againft an exprefs command to obferve ii. If the ac- tual, pofitive inftitution appe^^rs, we may be ftire there were proper reafons for it, and our compliiince with it becomes a neceffary duty for this reafon, becaufe 'tis pofitively com- manded ; and I do not fee how we can vin- dicate our fidelity to Chrift, in habitually negledling that, under the pretence of its be- ing unneceiTary, which by his command and exprefs authority, we are obliged to do, and to do frequently in remembrance of him.„ The main of this duty is properly of a mo- ral naturey and fuch as flows from certain, fixed, and unalterable characters and relations,, and which therefore will carry perpetual and indlfpenfible obligations, whilft thofe cha- raders and relations continue to fubfift ; and the many valuable purpofes, that are to be anfwered by the inftitution, ftiew the wif- dom and goodnefs of him who ordained it,
and
Serm. 14. Supper^ and the Author of it, 315
and carry the moft powerful motives to all his difciples flatedly to obferve it. But,
2. As this inftitution owes its appointment to Chriji himielf ; the nature of it can be no otherwile known and underftood, than by thofe indifputable records y in which the doc- trines and appointments of Chrift are deli- vered, and conveyed down to us ; viz. the writings of thofe who were prefent with him, or who received their inftruftions by immediate revelation from him ; for thefe alone were fit and competent perfons to con- vey inftruftion to others, in reference to the truths they were to believe, and the reh'gious jnflitutions they were to obferve. When he commanded the obfervation of this folem- nity, to which my text relates, he either fully acquainted his Apoftles in the nature and de- fign of it, hat they might duly obierve it themfelves atter his deceafe, and tranfmit a clear and inteUigible account of it to others ; or he gave them a very imperfed: account of it, fo that they could form no fuitable con- ceptions of it in their own minds, nor explain the nature of it to others. If the information he gave them was explicit and full, the nature of the ordinance can be no other than what he then made it, and his will and appoint- ment is to be folely regarded, as what muft ultimately determine the conduct of his fol- lowers j fix their fentiments of it, and regu- late their practice ; and by this confideration alone, JVhat is the infiitiition as appotjited by Cbriji) all our enquiries about it muft be di-
reded.
^i6 On the Inft'itiition of the Lord's Serm. 14,
redted, and the whole of our pradice limited. And as we have the very ordinance itfelf, in the original appointment by Chrift, clearly re- prefented to us in the facred writings \ 'tis from thefe alone we can derive any fatisfac- tory knowledge, and learn what is the good and acceptable and perfedt will of Chrifl: con- cerning it. If the information given by our Lord to his Apoilles, even when he firfl ap- pointed it, or byfome fubfequent revelation, was partial and defective, all after fearches into the nature of it muft be vain and inefFedlual. For if Chrift refufed to give a full explication of it, hov/ could his Apoftles know it ? And if they did not, we fliall not eafily be in- duced to believe, that any of thofe who came after them, had that inftrudtion from Chrifl:, v/hich he refufed to them, and all pretences to define and explain it mud be impertinent and vain. So that how much foever the ac- counts of uninfpired men may be ufeful in helping us to underlland the nature of this facred appointment, yet the ultimate, the de- cifive rule of judgment is the word of God^ And from hence it farther follows :
3. That as the nature of it depends on the appointment of Chriji, and can only be under- ftood by carefully attending to it ; (o it can be of no more value and account, and have no more dignity^ eficacy, and importance attend- ing it, than what he himfelf hath been pleafed to give to and conned: with it. For it had not been at all, but for his command, and therefore can be neither more or lefs, than
what
Serm. 14. Supper^ and the Author of it, 3 \j
what his original command hath made it. In former ages it was reprefented in very high and awial terms, and called, fometimes in the fingular, the myftery ; fometimes in the plural, the myfieries^ the wcnderjtd myfteries, the lij'e-ghing myfteries, the drecidjul, iremen^ doiis mjfteries, \\\(tfacred, the unpolluted^ the divine and heavenly myfteries , and by other expreiuons tending to heighten the importance of the inftitution, and let it at an immenfe diftance above all other inftances of the Chriftian worfhip, and to infpire men with an opinion, that like the heathen m^fieries, it was fo awful, as to be an almoft unapproachable folemnity. But all thefe exaggerating de- fcriptions are wholly groundlefs, and are at- tended with very bad effeds. The inftitution, as adminifteredand appointed by Chrifthimfelf, is plain and iimple, and v/hat any ferious and honeft mind may cotuprebend the meaning of ; and to lay greater ftrefs on it, than he hath diredled us to do, is real flip erjiiticn ; to expedt more from it than he hath warranted, is preftimption ; and to advance the folemnity of it above the ftandard he hath fixed, is both imprudent, and uyTJiijiijiahky and can anfwer no real ends of piety and godli- nefs.
4. We may cbferve farther, that as the na- ture of this inftitution wholly depends on the will of Chrif, who is the immediate author of it ; fo it fhould be perpetually obferved and maintained m iX.^ original fwipli city ^ with- out any foreign adulterou2 aids and ornaments
to
3 18 On the InJlitUtioH of the Lord's Seriii. 14.
to aggrandize and recommend it. Religion> when pure and undefiled, when plain and un- dreffed, and in its native, genuine purity^ is moil venerable and lovely. The blending with it unhallowed ceremonies, and the diet- ing it out with the pomp and pageantry of numerous, fplendid, coflly rites, is nothing better than veiling its real beauty, and fink- ing its dignity. The true excellency and beauty of holinefs, is religion without art or difguife, and worihip without the gaudy trap- pings of human vanity and wealth to decorate and exalt it ; and to maintain the inftitutions of the Chriftian worfl:)ip in their original fimplicity is both our duty and our intereft, and every variation from them is fo far altering their nature, and every addition to them is to cor- rupt and deface them, h^fiiperjlition hath no native excellency to recommend itfelf, no natural charms to draw admirers, it hath been always forced to have recourfe to borrowed ornament and drefs 3 and as it is the child, not oi judgment^ but imaginatio72y its drefs is always pompous and fliewy, though perpe- tually varying -, and when 'tis fuffered to have the direction of religious worftnp, (lie never ceafes, 'till fhe hath fo loaded the in- ftitutions of it, with what (lie counts the glory and folemnity of them, as that the ori- ginal appointments wholly difappear, and are totally loft in the abfurdities and follies that ufurp the place of them. And this hath been evident in nothing more than in this very inftitution, which, as converted into the
7nafs
Serm. 14. Supper^ and the Author of it, 319
mafs in the church of Romet hath not one lingle feature of likenefs and refemblance to the Lord's Supper in the New Teftament j but is become, from a plain and artlefs ap- pointment, a huge, milLapen monfter of ab- furd and impious ceremonies, that 'tis difficult for any perfon to acquire the knowledge of, and of which when he hath learnt it, it is fuperftition and idolatry to conform to the pradice.
5. Once more, as the will of Chrift alone gives the only authority and obligation to this inftitution, that it poffibly can have, fo it Ihould be obferved for tboje e?ids arid pur pojes^ and for thofe only, which he hath expreJHly appointed and direded ; and the ufing it for any other purpofes than thefe, is not to eat the Lords Supper, but to place fomewhat clfe in the room of it ; the debafing it to any meaner purpofes is to proflitute and abufe it ; and the perverting it to any that are re- pugnant to, or inconfiftent with his, is wick- ednefs and impietv. As it is a purely religious inftitution, it iliould be obferved only with religious views ; as it is intended to be a tejl that we are not ajljamed of the death of Chrtji^ fo it is alfo to be a powerful motive to en- gage his followers to imitate the example, and live the life of Chrift ; as- it was origi- nally appointed to unite Chrijiians to each other in mutual affedion and love, how comes it to be ufed as a dljlinguijhijig tefl of parties, d. wall of partition between Chriftians, or a qualification to enjoy i\i^ profits and honours of a
fecular
320 On the Injlitution of the hordes Scrm. 14^
fecular eftablifhment ! Strange, that the dig- nity of this divine inllitution fliould be thus degraded, and the appointment ot the great Lord of the Chriftian church fhould be by Chriftians thus defecrated into a mere civil ceremony, and laid open, and in common to the mod unprincipled and profligate of men ! Wouldll: thou, Chrillian, obferve this inftitu- tion, as thy great Lord and jMafter intended thou fhouldft 5 when thou comeft to it, leave the world and all the wealth of it be- hind thee. Remember thou art to tranfa<ft with God, the affairs relating to thy falva- tion, and not to barter with men for the wealth and dignities they can beftovv on thee. When thou comeft to this table, for- get all that is earthly and fenfual. Elevate thy mind to fuperior objeds. . Let your views and mine be purely fpiritual, the improvem.ent of our minds in the divine nature and image, our confirmation and eftablifhment in Chriftian piety and virtue, oar having the knk of the love of God and Chrift, in our redemption from fin and death, more v/armJy impreifed upon our hearts, the moif folemn conlecra- tion of ourlclves to him, and his fervice, who redeemed us from our fins by his own blood, our beuig filled with the peace of God, and the lively hope of his glory, and our being made more abundantly meet for the acceptance of God to everlafting life and bleflednefs. Thefe ends, Chriftians, we can avow to God himfelf, we fliall not be afraid to have them prefent to our minds in the laft mom.ents of
our
Strmi 14. Sii^-per, and tie An tier of it. 321 our lives, nor afl}amed to have them pro- duced in poblick, at the judgment feat of our Lord Jefus Chrift. Thefe, and the like to them, are views evidently fuited to the na- ture of the inftitutioHj and the only ones in- deed that can render cur obfervance of it a religious a(^l, or fecure us any real and proper p.dvantage from it. I fiiall only add,
6. In thie laft place, that as this inflitution, to which the words of my text refer, hath the command and authority of Chrift to fup- port it, and is appointed evidently and folely for religious ufes and purpofes ; fo we fnould attend on it with thoje dljpcfuiom of heart, ViVidi affeBio7is of mind, which are fuited to the nature of the folemnity, and may fecure us, in our obfervance of it, the acceptance and favour of him who ordained it. The bi'ecd which is broken and eaten by us, is in re- membrance of Chrifl's body that was broken for ciir tranfgre£iions ; and the idne we pour out and drink is the m.emorial of Chrift's hlood, that was jhed for the remfjion ffns. The view then in which we are to confider ourfelves at this folemnity, is that oi /inner s again ft God* And with what deep htim'iUfy and contrition of foul fnould fuch a reprefen- tation of us to ourfelves imprefs us ! But as that body which was broken, was broken for uSy and that blood which was flied on the crofs was poured out to procure/i^r us forgive- nefs ) \v\\2itfciith and hope, what chearful con-* iidence and truft in the mercy and grace of God through Chrift fhould pofTefs and enliven
Vol. IV. Y us^,
^22 On the tnfiitution of the LorcTs Serm. 14."
us, when we have the pledges of his mercy in our hands, and are met together on pur- pofe to contemplate the freedom and the riches of it ! And hath God indeed fo loved me, as not to withhold his only Son, but to give him up to the death for my redemption, and am I now to remember him, as enduring the crofs and defpifing the fhame, and be- coming obedient to death, that I might be pardoned, reftored, reconciled, and live for- ever 3 Oh how ftrong the gratitude that (hould warm me, how powerful and influential the love to God and the Redeemer^ that fliould ani- mate and aduate me ! And are we thus bought ■with a price ^ and redeemed with the precious blood of Chrijifrom cdl iniquity ? Are we thus become his purchafed poffelfion and peculiar people ? Let us then in this folemnity, for it well becomes the nature of it, conjider with a reverential fear, whofe we are^ and what it becomes us to be ! and when we are fitting at his table, let us in the moft unreferved manner, e7^ter into an everlafiing covenant with him, never to be broken, and call him to witnefs to the purpofes of our hearts, that we will imitate him as his difciples, obey him as our mafter, follow him as our guide to the Father, rejoice in his death as the propitiation for our fins, confide in him as our all power- ful mediator with God, and live and die in the firm perfuafion and pleafing hope, that he will appear the fecond time, and raife us to the poffeflion of immortal life and glory. But thus much as to the firfl thing, the ori- ginal
Serm. 14. Supper:, and the Author of it, 323
ginal and author of this inftitution. I pro- ceed now
11. To the Cecond enquiry, which thefe words leads us to, the time and feafon of its appointment. The Lord Jejus the fame night in ivhich he was betrayed took bread. This alfo is taken notice of by the three fore- mentioned Eva?2gelijls, who declare, that foon after the celebrating his Supper with his difciples, he went into GethJernanCy where "^udas treacher- oufly by a kifs delivered him into the hands of his enemies. But there are two things to be remarked on this head :
I. *Twas the fame evening in which our bleffed Lord had celebrated his lafl paffover with his difciples that he inftituted his fupper. For as they were eatiJig^ viz. the paffover, jfe/us took bread and blefjed it '*. The paffover was inftituted in perpetual memorial of God's paffing over the Jews, and preventing his plague from deftroying them, v/hen he paffed through the land of Egypt, and fmote all the firft born therein, both man and beaff. This was a very fignal deliverance vouchfafed to the JewifJo nation, and the annual celebration of it was of publick utility, whilft they continued zfeparate and diftind: people. But as our Lord well knew the time was coming, when they {hould be, at leaf!: for a feafon, rejected of God, and difperfed without any laws and government of their own, amongft all nations of the earth, and that there was
* Matt. XX vi. 26.
Y 2 to
^24 On the Inftitutmi of the Lord's Serm. 14*
to be a redemptioji wrought out for men, in- finitely more valuible in its nature, extenlive as the nations of the earth, and unfpeakably more worthy to be remembered, and folem- nized with gratitude and praif'e, by all king- doms and languages, than that which was vouchfafed to the JewiJJj nation ; he there- fore, at the conclufion of the Pafchal Supper, jnftitutes another of his own, that was to be a memorial of ihc fdlvation of God^ wrought out by his own mediation and death, for all men, and which therefore was to fuperfede and come in the room of the jevjifr: paffover, and to be celebrated by all nations to the end of time. And the propriety of this inflitution pf the Lord's Supper at the concljfion, and in the room of the pafchal lolcmnity will appear, in that there was a great deal in the yewiffj pafiover that was typical and repre- fentative of feme of tlie principal events tha£ were to take place under the gofpel, and a very great refcmllance between the pafchal lamb of the Jews, and Chrijl ivbo is our pajfover^ or pafchal lan}b, as Chriftians. The paflbver w'as celebrated as a perpetual memorial, infti- tuted by God, to keep up the remembrance of God's delivering the Jews from the de- ftroying angel, and faving them from the land of Egypt, and houfe of bondage. As Chriftians, we are to remember the falvation of a finful woild from the power of Satan, and the everlalting condemnation of fin. When the Jewiih pailover wis kept, the Jews were to purge their houfes from all lea^veriy
and
Serm. 14. Supper^ and the Authcr cf it, 325
and to eat unleavened bread for feven days, upon pain of being cut off from Ifrael ; and
as Chrijl our pqljover is Jacrificedjor uSy ive miijl keep tkejeajl^ not ivitb the old leaven^ the leaven cf fnalice and njoickcdnefs, but with unleavened fin^ verity and truth '^ , At the JewiJJ: feftival tliere was to be a lamb without blemijh^ it was to be jlahit it was to be a propitiatory Jdcrijice, by the biood of which the Jews were to be re- deemed from the ftroke of the deftroying Angel ; and withal a fort of Eucharijlical fa- crifice J, or thank-offering to God at a feftivai which the Jews were to obferve for ever. And thefe things were figurative of Cbrift^ who was the lamb cfGod^ holy^ harmlefs and un- defied^ who was put to death by wf/Wand un- godly hajids, ^n\\o gave himfelf to death as th^ propitiation for our fins ^ and which we are to remember and rejcice in, as the moft lignal evi-^ dence and demonllratlon of the great good- nefs and compaiTKjn of God towards us. And it is unqueftionably to reprefent to us, the greatnefs of our Lord's compaffion, and how much his concern for the falvation of man- kind took place of all other confiderations, that were peculiarly relative to himfelf, that the Apoille particularly remarks :
2. That i\\Q Lord Jefus the fame ?ilght in which he was betrayed, took bread ; the famj night, in which he was falfely and treacherouf- ly, and v/ith a kifs of iViendfliip, delivered into the hands of murtherers, that he infli-
* I Ccr. V. 7, 8. I Exod. xil. 14.
y 2 tuted
326 On tie Injlitution of the Lord's Serm. 14*
tuted this memorial of his own unparallelled goodnefs, his giving his body to be broken for itSy 2ind fiedding bis blood for the remijjion of our fins.
The betraying of our bleiTed Lord was a crime of a mojt heinous and aggravated guilt ; in which every circumftance almoft of wicked- nefs met to accumulate and heighten it. His betrayer knew, and was in his own mind fully convinced of the innocence of Chrift's character. For iz^hcn he faw, that in con- fequence of his betraying him, be was, con- trary to his expecftaticn, cond:mned^ he repeniedy and brought back agaiji the thirty pieces ofjiher to the chief priefts and eldcrsjfayingy I have finned, ij2 that I have betrayed innocent blood. He had been witnefs to Chrift's miracles, and acknow- ledged him to be the Meffiah : He had heard his doftrines, and been witnefs to the gracious things that proceeded out of his mouth. He had been fent by him, with the other Apoftles,, with miraculous powers, to preach the advent of the kingdom of God. He had been fa- voured by Chrift, had ear at his table, had been maintained by his care, and chofen trea- furer of the little ftock, by which Chrift and his Apoftles were to be fupported. The perfou he betrayed was his Lord and Majiery whom he oiight to have protecfted at the hazard of his life. It was the Son of God himfelf, and whom he owned as the promifed MeJJiah, He had been warned againft the crime he had been contriving how to commit, and with this treachery in his heart afterwards cele- brated the paffover with him, as an acquaint- ance
Scrm. 14. Supptt\ and the Author of it, giy ance and intimate. The Jiim for which he betrayed him was vile and infamous, thirfy pieces offiher *, the price of redeeming a flave from fervitude, about 3I. 8s. 6d. of our money i a goodly price J, as the prophet Ze^ chariah cries out with indignation, that he nsjas prized of by them. The enemies he betrayed him to were malicious, revengeful, cruel and implacable, who had long plotted his de- fi:ru(5lion, and determined, when they had him in their hands, to put him to an igno- minious and accurfed death. The manner of his betraying him was execrably wicked,, and {hewed the utmoft villainy and bafenefs of heart. He had given a Jign to thok who were employed to apprehend him, faying : Whomjcever I Jhall kifs^ the fame is he. Hold him fajl j and forthwith he came to JeJuSy a?id Jaid : Hail, Majler, and kijfed him. What ag- gravations of this accurfed perfidy 1 Hail. Live, and be happy. Hail Majier^ hereby owning him for his Lord, at the fame inftant he delivered him into the hands of his mur- therers ^ and as though he meant him honour and affedion, kijfed hi my only to point out the innocent vidim, he hereby delivered up. as a (heep for the flaughter. If we put to- gether thefe fever al circumftnnces, it will ap- pear, that no villainy could be more com- plicated, nor any treachery more aggravated. No hiftory furniflies a parallel inftance, in which fjch ingratitude, perfidy, and horrid
• Exod. xxi. 32. I Zech. xi. 13.
Y 4 w^ickednefs
328 0» the Inflltntion of the Lord's Serm. 14. wickednefs unite, and fo many circumaances concur to fwdl up the meafi-re, and increafe the weight of the guilt contra<fted. And in the Jame night, in which he had foretold, and knew tliat he ihould be thus betrayed. He took bread, and brake it, and inflituted this iacred memorial of his fufferings and death. And here,
I. What r.;.';;%T/;' of foul, what ferfea fe- datcnefs, what rejilutici and pofjiffion oj mind, did this argue in our blefied Lord. He knew the perfidy of his betrayer. He forefaw all the confequences that would follow from his being^ delivered into the power of his enemies, and icretold his llifFerings, and was fully fen, Ijble they would be attended with z\-try cir-, cumftance of horror and aggravation, that could b^ moft ungrateful and diftreffing to human nature, and yet manifcfted the firmeft compofure, was not overborne by unmanly fears, nor funk in his fpirits by the alarming apprehenfions of the evils that were before hun. His paflions were all calm, his courage iupported by the peace of God, and the fenfe of his Father's love, and profped of the glo- rious reward that was fet before him. He /hewed no anxioufnefs and follicitude to efcape tJie imper^ding llorm, made no provifion to prevent the eftcds of his betrayer's treachery ; but as one, -who kne-w kis time was come, what were his Father's purpofes, and how beneficial ills ufferings and death would prove to man- '""I' ^' ^"« ^"^iy determined for the bloody COnflift he was tq fuftain, and abfoliitelv re-
folved
Serm. 14. Supper^ and the Author cf it, ^29 folved in his own nund, he takes a cool and dehberate furvey of all the naileries that were approaching ; and that the abundant grace of his heavenly Father, and the exceed- ing greatnefs of his own love irjight never be forguttcn, nor his death prove inelfecf^ua] to the great defign of mens i^dvation ; he ordains iignificant, but plain rites, to keep up. the remeaibrance of it, and that were to be ob- ferved for this purpofe by his difciples through- out all the fucceeding ages ox the church ; thac the moftdiflant generations of men m.ight underitand and (hare in the cfftds of his goodnefs, and tell one another with gratitude and wonder, how, as the Lamb of God, he filed his blood to take away the fins of the world. Inftead of reproaching the perfidious difciple, vvho fat at meat with him at the paffover, for the treachery he knew he had meditated and refolved on, :?.nd dilcovering the impotence of an incurable refentment for fucli an aggravated falfehood and bafenefs, he without any warmth and perturbation of fpi* fits, calmly told him the dreadful confequencc of his Cfim.e, ar^d laid in his hearing : JVo unto that man, by vjhom the Sc?2 cf God is betrayed. It had been good for that man that he had not bee??, born. And though he found him determined' to execute his purojfe, as thouo-h he had forgot his wickedfjeis, and ui moved at the fuffeiings to which he was gc-ing to deliver him, with an her^rt overflowing with piety and love, aridrefTts himfelf in folemn thankf- givings to his heav;rnly Father for the bread
and
230 Oh the Injlitution of the hordes Serm. 14.
and wine which he delivered to his Apoftles^ and kindly bids them eat and drink in re- membrance of him. Who can review this part of our Saviour's hiftory and life, without ftanding amazed at, and adoring this greatnefs of mind, this truly heroick magnanimity of foul, that he diicovered on this important and interefting occafion ! And are there any of you here prelent, who can reflecft on that in treaty and command : Do this in rerriembrance of me^ that can go from the affembly uncon- vinced of your obligation to do it ; or who can help faying : '* Bleffed Saviour, I own *' thy love, and overcome by it, am deter- " mined henceforward to remember thee ?'* But,
2. Can there be a flronger proof of our bleffed Lord's innocency and integrity^ and of the confcioufitefs of his own mind to the cer- tainty and reality of his mifjion from God his Father, than his appointing this facred fo- lemnity, and appointing it in the night in which he was betrayed, and juft before all his fufferings were to commence. A violent, lingering, ignominious, and accurfed deathy can never, as fuch, be the objed ^ any man's choice^ and there is that love of life naturally implanted in every one, as powerfully in- fluences him to do all he can for the pre- fervation of it. Much lefs can any one choofe to die as a rnalefa^or and criminal as an im- poftor and deceiver of the people. Much lefs ftill would any one defire \,q perpetuate the remembrance oi his o\v\\. guilt and JJ:ame^ and
to
Serm. 14. Supper y and the Author of it, 331
to ftand upon record to all future ages, as a monument of the dcferved vengeance of God and man. But had our bleffed Lord and Saviour a<fl:ed the part of a feducer^ and falfe prophet, and been confcious to himfelf that thiS charge was true, and his punifhment juft, and that the proper proofs of the truth of this charge could have been alledged at his trial, and the juftice of his punilhment made ap- pear ; the commanding the perpetual remem- brance of his death but a few hours before he was condemned to undergo it, muft have been a command to preferve the memory of his own wickednefs and iiffimy, and argued fuch an hardened and abandoned mind, fuch a defperate degree of wickednefs and folly, as is not to be met with amongft the mol]: corrupt and profligate part of mankind, and which is wholly inconiiftent with every part of Chrift's charadler and dodrine. But he knew himfelf to be the holy one of God, and that under whatfoevcr charges, or circum- ftances of infamy he might die, God woidd 'Dindicale his innocence, accept of his death as an exemplary inflance of obedience to him- felf, and as a propitiatory facrifice for the fins of men. And with this perfuafion and full affurance, the appointment of a ftanding me- morial of his death, bidding his difciples eat and drink in remembrance of it, telling them his body was broken for them, and his blood filed for the remiffion of fins, and folemnly bleffing God for the bread he dilfributed to them, and the cup he gave them ; I fay, on
the
j32 On the Trrjlittuion of the Lord's Serm, I4»
the ilippofition of his innocf^nce, all this is na- tural and eafy : And indeed carries in it fuch. a native, powerful convincing evidence of his Jincerifyy and that he w-^s abfolutely con- fcious that his claims and doctrines were di- vine, as cannot fail to fatisfy all impartial and ingenuous minds.
3. Laflly, the time and feafon of our Lord's inftitutin^^ this folemnity, juft before his fuf- ferings, Ihews the greatnefi znijleadinefs of his love to mankind^ and his fixed generous care of their falvation and happinefs. The treachery of the falfe betrayer raifed no angry refentment in his breaft, but awakened his compafiion ; did not make him unmindful of the great end for which he came into the world, but follicitous and determined to accompiilh it. His zeal for his Father's glory, and the great- nefs of his concern for a world that lay in wickednefs ; the fixed defire of becoming a Saviour to the miferable, and a powerful In- terceflbr for penitent returning finners, made him overlook all lefier interefts, and attend only to the welfare and happinefs of thofe in all future ages who fhould become his dif- ciples. He knew that the remembrance of his death would be attended with many be- neficial confequences to mankind ; would tendV as an inftance of divine goodnefs, to warm the heart with the love of God, v/ould be a very powerful motive to finners to become reconciled to God ; that many would be found who could not refifl: the force of fuch a plea : / hdve bought you with a price, and redeemed you
"with
Serm. 14. Supper, and the Author of it, 333
with my blood, therefore glorify God with your body and foul which are his ; that his difciples partaking in the fame common memorials of his lufferings and death, would greatly contribute to cherifh and fpread the fmcereft affedion and friendfliip amongft them, and to deilroy or keep under the feeds of felfiili- nefs, ill-nature, pride, anger, malice, and re- venge ', and therefore from a clear view of thefe happy confequences, that would attend the religious remembrance of liis death, and to teftify the love he bare to their immortal fouls ; he ordained iignificant rites for thefe important purpofes, to be obferved as a con- ilant part of worihip, amongll all thofe who in future ages fiiould believe in him. This was providing in the mod efFedual manner, againU: all podible attempts to conceal his death, and keep out of men's view the fhame and infamy of it ; which fome endeavoured to do, in the early ages of Chriftlanity ; and as the preventing fuch a defign was of the utmoft importance to the prevalence and effi- cacy of his gofpel, and carrying on with fuc- cefs the fcheme of redemption ; he ordained the folemn remembrance of it in his church, that the greatnefs of his own love to finners might never be forgotten, and that his difci* pies might be conflrained, by the fubftantial proof he gave of it in dving for them, to yield him that chearful fubjedion, which he requires and deferves from them.
The natural inattention of mankind to di- vine and Spiritual objecls, and their being
liable
334 ^'' ^^^ Injlitution of the Lord*s Serm. 14.
liable to be cngrofled by worldly cares and pleafures, renders it highly neceflary they Ihould have their proper fixed fea fans for recoU leBing their Chriflian principles, obligations, and duties, the inftances of God's love to them, and what the returns he expeds from them ; what they owe to the grace of the Lord Jefas Chrift, and what they iliould ren- der to him on account of it. And therefore inattentive to what concerned himfelf, he is filled with a generous foil icitude for them, and employs fome of his laft moments, in pro- viding for their future welfare^ and how that death, to which he had devoted himfelf for their fakes, might become the moft powerful and efredual means of their falvation and happinefs. And therefore in the \^\-y night in which he 'was betrayed, though he knew one diiciple would be the ungrateful falfe friend that fhouid betray, another would ihamefully deny him, and all of them forfake him in the hour of his diftrefs, and Jews and Gen- tiles would unite in his deftrudtion ; yet un- moved by all this perfidy, ingratitude and wickednefs, he would not refign himfelf up to his fufterings, without firft inftituting a feaft, the provifions of which iliould be a memorial of God's love to them, and a mo- nument of his own concern for their redemp- tion y and that therefore (hould have the mod dire(fl: tendency to reconcile men to God and to each other -, to promote unfeigned piety towards him in all its branches, and that be- nevolent difpofition in men, one towards
another.
Serm. 14* Supper^ and the Author of it, ^35
another, which in its nature contributes to the welfare of the prefent life, and fits men for the pleafures and happinefs of the next. And from what hath been faid we may infer :
That as this inftitution of the Lord's Sup- per is evidently of Chrift, appointed at fo important a feafon, as an evidence of his love, and for the moft ufeful purpofes ; it is but a reafonabk exprejjion of our regard and afFe<flion to him, that we fhould objerve it, in remem^ hrance of him.
As to thofe of you, who in obedience to Chrifl's command, and with a fmgle view to thofe ends for which he appointed it, have obferved it, or refolve to obferve it, you have the pleafure to know, that you are performing a reafonabk fer vice y a fervice enjoined by the Saviour of the world, and enjoined by him to carry on the great de'fign of your falvation, and which you will make fubfervient to this purpofe, if you are not wanting in the care of yourfelves. The remembrance of Chrift in this inftitution is a folemnity of importance. It is openly profeffing your fubjecSion and fidelity to him, and fhewing yourfelves his difciples in the face of God and man, and a jpublick declaration, that as you acknowledge his love, you are determined to obey his commands, to follow his examples, to re- nounce every wilful fin, and become fruitful in all the good works of piety and virtue. And if we receive the memorials of his body and blood with thefe difpofitions and pur- pofes.
330 On the Tnjlitution of the, ^L Serm. ^ 4*
pofes, and if we continue mindful of ouf facramental refolutions and views, the re- membrance of thefe things will ever be at- tended with the moft grateful pleafure ; we fhall never regret our religious tranfactions at the approach of death, nor be afliamcd of them when v'.^e ftand before the great tribu- nal of the univerfal Judge. He will then approve our fidelity, and as we have re- membered him, fliew himfelf not unmindful of our welfare, but prcjejit us, as his genuine difciples, holy, and hlamckfs before his Fat heir's prefmce with exceeding joy.
S E R M O N
( 337 )
SERMON XV.
The Nature of the Lord's Supper explained.
I Corinthians xi. 23, 24.
The Lord Jefiis^ the fame night in which he was betrayed y took breads and when he had given thanks he brake it.
IH A V E confidered, in a former difcourfe> the feafon and particular circumjlances of time, when our bleffed Lord appointed this inftitution of his fupper.
I am now to confide r the injlitution itfeify in its nature, circumftances, and original in- tention, as it is reprefented to us by the facred writers. As they were eati?igy Jcfus took bread, and when he had given thanks, he brake it, a?id /aid, 'Take, eat. This is the concurrent ac- count of the three Evangelills, and of St. Faid to the Corinthians ; excepting that St. Pauh after the words. He tlejfed it, brake it, doth not expreffly fay what the other three uffirm.
Vol, IV, Z That
j^i The Nature of the Serm. 15.
"Tba^ he gave it to them. But this is neceffarily implied in the words immediately following, "Takcy eat -, which plainly fliew, that what he bid them take, he gave them, or offered to their acceptance. In this account,
I. The firft thing w^e are to obferve isj That this fupper of the Lord was inftituted, whilji they were a&ually eating the pajjover^ though but a very little before the conclufion of it. Whiljl they were eatingy viz. the paff- overj Jefus took bread. It was cuftomary with the Jews, that when they had juft finifhed the paffover fupper, and as the very laft thing they were to eat in it, the mafter of the family took a piece of unleavened bread, and divided it in fmall portions to all who were jprefent at the table, after which none prefent €at any thing more at that feftival. This is what the Evangelifts fay, though omitted by St. Paul in this account to the Corinthians, becaufe not effential to the Chriftian ordinance of the fupper, when they inform us, that they were fupping, juft before, andbut juft before, the paffover fupper was ended, Chriji took breads thus making the concluding adion of the pafchal fupper to be the beginning of a new inftitution of his own ; a new fupper to be obferved by his difciples, in remembrance of his love, and the falvation of mankind as the kind and beneficial effect of it ; an event of infinitely greater importance, than the deliverance of a fingle nation from the oppreffion of their enemies, and of the ut- moft confequence to be perpetuated in the
full
Serm. 15. Lord's Suppe-r explained, 339
full knowledge, and moft ferlous remembrance of it, throughout all ages, even to the end of time. Bet,
2. Farther we are to obferve, that what our blcficd Lord took into his hands as they were eating, and concluding the paflbver, was bread. He took bread, viz. that very unlea- vened bread, which had been appointed for the paifover, was always diilributed by the mafler of the feaft, and which v/as the laft thing they were to eat at this folemnity. The loaf or cake, which was ufed on this ccca- fion, was large enough for every one at the feaft to have a piece of it, and the original word properly fignifies afloat or mafs of bread. As this bread was of common ufe in the pa/T- over, Chriil's taking it feems to point out to us, that there is no occafion for preparing any particular fort of bread for the Lord's fupper ; nor doth it appear that the primitive Chriftians ever did fo ; the bread which they they made ufe of in the facrament being part of w^hat the people offered, which was un- doubtedly common leavened bread ; and this cuftom continued above a thoufand years in the church ; 'till at length by the Taper fliticn and tyranny of the church of Rome^ the ccm- mon bread was changed into imha^vened^ and the loaf converted into a round fmall wafer ^ which fcarce deferves the name of bread, and is abfolutely incapable of pointing out thofe fignificant things, which the loaf of bread very naturally fuggefts to us. Bread is the ftaff of life, by which our bodies are nou- Z 2 riflied
Ho The Nature of the Serm. 15.
riflied and ftrengthened s and in allufion to this, our bleffed Lord figuratively fays of him- felf : T'he bread of God is be, 'who cometh down Jrom Heaveiiy and giveth life unto the world. I am the bread of life 3 he that comes to me Jhall never hunger ^ ; his dodrines, promifes, pre- cepts and mediation being that to the minds of men, which bread is to the body ; giving life, and conveying fpiritual ftrength and vi- gour to the foul, enabling it for all the fer- vices of the divine life, and keeping alive and perpetuating the facred principle of eter- nal life ; things thefe, that mull: be kept quite out of view, if proper bread be not made ufe of in the folemnity. And that a wafer, or a very fmall piece of bread is not to be made ufe of in this folemnity Vvill farther appear, in that a fmall wafer cannot be, as Chrifl brake the bread, broken, and the thing to be fignified by this breaking of the bread, Chrift's body can never be pointed out to ob- fervation by this unbroken wafer 5 and by this means, one great end of the appointment of this Supper is abfolutely concealed from the Chriftian people. Such an effential change as this in a pofitive inftitution of our bleffed Lord, is a mofl wicked abufe and corruption of the Chriftian worfliip, and contrary to all the rules of decency and duty. But farther,
3. Thirdly, v/hen our Lord took breads he gave thanks. The original word here ufed is syxapr^j^aj, which properly denotes a grateful
* John vi. 33.
acknowledgement
Serm. 15/ Lord's Supper explained, ^41
acknowledgment of and thankfgiving for be- nefits received ; and as bread is one of the main fupports of life, our blefled Lord is here faid to give thanks upon account of it. The fame word is made ule of by St. Luke in his account of this inftitution. The two Evangelifts Matthew and Mark make ufe of a different word, 'viz, t^>^^y^(^^sy which we render blefled. He took bread and bleffed it. But 'tis evident that one and the fame thing is meant by thefe two words. For the word st;vapir>!c-«? ufed by St. Luke and St. Paul, fr-:^nifies gratefully to acknowledge and return thankb for a favour, and they both fay Chriir thus gave thanks before he broke the bread. JVhen he had given thanks he brake it. And as they both of them farther afhrm, that iikeuife, or after the fame manner ^ as the fame word is differently rendered, he took the cupy it is evident that the acftion of Chrift, with refpedl to the bread and wine, was the fame ; and that therefore there can be no dif- ference between what Matthew^ and Mark call blejfmgy and Luke and Paul givifig of thanks ; and therefore it is very remarkable, that though Matthew^ and Mark ufe the word that fignifies blrf/ing, Vv'hen they fpeak of Chrift's adlion before breaking the bread, yet when they fpeak of Chrift's adion ante- cedent to his givingy they ufe this very word that St. Luke and Paul do wnth refpecft to both the elements ; faying. He t-ook the cup^ and "when he had given thanks he gave it to them, Sq that unlefs any reafon can be fliewn from Z 3 the
342 ^he Nature of the Serm. 15
the nature of the inftitution, the exprefs ac- count of revelation, or the meaning of the two original words, we render blefiing and giving thanks, to convince us, that there was one action of Chrift before giving the bread, 2nd a different action of Chrift before deli- vering the cup, thefe two different words muft neceiTarily denote the fame adtion of giving thanks. And as to the proper meaning of the words, they have both the fame figni- fication of praifing and giving thanks, and as they are ufed by the Evangelifts and St. Paul, need a fupp]ement to fill up the fenfe. Thus in St. Luke and St. Paul, when they fay, that when Chrili bad given thanks, the fypplement is, fo God. Thus we have ia the New Teftament frequendy the expref- iion of giving thanks to Gcd, And in like manner when Matthew and Mark fay, be bkjfed and brake it^ the fupplement is, he blejfed Gcdy before he brake the bread. Hence we have the full phrafe feveral times in the 70 veriion of the Old Teflament, and in the writings of the New, of blejjing God, or blejjing the Lord, to denote praifing and giving thanks to God for his benefits. And therefore our tranflation of the word in Matthew and Mark is v/rong, where we have it : And yefiis took bread and bleffed it. The particle IT is not in the original, and it fhould be ren- dered : And Jefiis took bread and bleffed God.
The confeeration of the facramental elements is a common expreffion in the mouths of
Chrjftians,
Serm. 15. Lord^s Supper explained. 34^
Chriftians, taken from the expreffion of blefs-- ing uled by St. Matthew and Mark. If by confecrating the elements be meant, ihoJetti72g them aparty by prayer and thankfgiving to God, for the religious purpofe of being the memorials of Chrift's crucified and pierced body, that I underftand well, and have no fcruple againft the phrafe of confecratuig, /. e. appropriating them in this manner to this fa- cred purpofe. But if by confecration of the elements be, as often is intended, t\\Q aeft ow- ing any blejjing on tboUy or the converting them into fomewhat they were not before, or the communicating to them any divine celejlial powers mtd virtues y which they had not before, or cloathing them Vv^th an efficacy to produce of themfelves any fpiritual or moral change in us ; of this I confefs that I have no kind of notioii, and am fure there is no countenance for fuch an imagination, from the inftitution it- felf, or any part of divine revelation. As St. Luke and St. Paul ufe the original word, denoting giving thanks^ both of the bread and wine, and Matthew and Mark of the wine ; if this giving thanks terminated on thefe ele- ments, it would produce this ridiculous and abfurd fentence ; that Chrifl gave thanks to the bread and wine s which no language or ears would endure. Nor is there any fenfe but one, in which the original word ufed by Matthew and Mark, which we render blefs^ can be taken, and properly applied to the bread and wine. If by bleffing we mean giving thanhy the objeft to whom thanks is given
Z 4 mufl
'|44 ^he Nature of the Serm. 15,
rnufl be Gody as giving thanks to the bread is ridiculous and abliird. If we mean by blejjing^ what the word often fignifies, efpecially when applied to God, the co7ifcrrh7g a bleffijig or be- nefit upon another, the bleffing the bread in this meaning is equally abfurd with the for- mer ', for bread and wine are thus hicapable of receiving blefling, or benefit, though we are capable of receiving a benefit or blefling by eating and drinking them. Or if by hlcffing we mean what the word is frequently ufed for, the praying to God for his blejjhig upon another, would it not be quite unna- tural, and with great impropriety to pray that God would thus blefs the facramental elements, when whatever benefit is conferred by the facrament, it is a benefit conferred on men, and not on the elements. To pray that God would blefs the bread and wine to lis is intelligible, becaufe that means, that God would blefs us in the ufe of them, by making them beneficial to us. And therefore in the figurative form of fpeech, the bread may be laid to be blefied, in like manner as St. Paul fays, the cup of blejjing which we hlefi * ; as that means, that we are to pray for God's blejjing on us when we eat the bread ^nd drink the wine ; or rather that we blefs God for receiving them. And this latter fenfe is the more certain, becaufe the cup of bkfjing is a fewiJJo expreffion, made ufe of at the paflx)ver, v/hen they difiributed their third ^up at this feaft, to all that fat at table, which
• I Cor. X. 16.
they
Serm. 15. Lor(J^s Supper explained. 345
they called the cup of hlejjing, becaufe they pronounced, before they drank it, a fo)einn thankfgivlng, or form of praife unto God upon account of it. So that the only confecra-- tion of the elements is the appropriating them to the religious purpofe of being the me- morials of Chrift's crucified body, by thankf- giving to God, 2X\6. praying that we may have his bleffings in the religious ufe of them. So that our blefled Lord, when he took the bread into his hands, blejjed God, by offering up his praife and thauklgiving to his heavenly Father, from whofe bounty proceeded all the bleffings of nature and g'ace. And that the primitive Ckriftiam underftood the bleffing at- tributed toChrifl of his thankfgiving o God, is evident from the name of the Euchariji, which they gave to this whole folemnity, which fignifies the giviiig thanks^ or emphati- cally the thankfgiving -, and from the account given by Jujtin Martyr of this facred rite, one of the earliefl: writers of the Chriftian church, who flourifhed early in the fecond century, who fays : '* The prefident of the ^^ brethren takes the bread and wine, and " offers up praife and glory to the Father of ** the univerfe, through the name of Jefus '' Chrifl, and by the Holy Spirit, and largely ** gives him thanks for that he hath vouch* *^ fafed thefe things to us."
T\\^form of thankfgiving ufed by our blefTed Lord is not any where fpecified. 'Tis proba- ble he made ufe of fome fuch form, as was fpmmon at the pafchal folemnity, when the
mafler
34^ ^^^ Nature of the Serm. 15.
mafter of the houfe broke the bread, and de- livered the broken pieces to thofe v/ho fat with him at the table -, previous to which he faid, Bleffed be thou, O Lord our God, the King of the -world, ii;ho bringejl forth bread out of the earth. This they termed the hlefjing of the bread, becaufe they bleifed, or gave thanks to God upon the account of it. And this cuftom of bleiTiDg God before eatings was common to the bed perfons before eating their bread, both among fews and Gentiles, though it feems to be baniihed from the ta- bles and meals of many who call themfelves Chrijiia?is, even though countenanced and re- commended by the pradlice of Chrift, whom it would be no dishonour to the higheft and greateft to imitate in this, as well as in other parts of his character.
And from what hath been faid on this fub- je(5l we may learn, that the confecration of the bread and wine, at the Lord's Supper, con- lifts folely, according to ChriPc's inftitution, in blefjing ajidpraifng God ihrou^ Jefus Chrift, for the grant of them, and the facred ufes to which they are to be appropriated ; nor can any of the minifters of religion now con- fecratc them any other way. What they pronounce adds no real intrinfick f^.c^-cdnefs to the elements, gives them no peculiar and exf^aordinary virtue and efficacy, much lefs changes their nature, and tranfubftantiates them miraculoufly into the very body and blood of Chrift. The minirter, in bleffing and giving thanks, is no more than the mouth
of
Serm. 15. Lord's Supper explained. 347
of the congregation, and if there be any receiver^ who doth ?20t join with him in the bleffings and thankigivings offered to God, the bread and v/ine do not become to him in any itnk the body and blood of Chrill by virtue of the minifter's confecration. To hini they are, to all intents and purpofes, uncoa- fecrated elements, mere common bread and wine, without any fpiritual, beneficial efficacy and power, becauie he hath not blePied God for them, and appropriated them thereby to be- come the memorials of a crucified : aviour. So that vvhatever confecration of the elements there be, they are really and truly coofecrated by every particular Chriftian to hi nfelf, and not by the minifter for all others, any farther than as he is their mouth to God, an ! exprefles the grateful fentiments of their hearts towards him. And if Chnflians do not vhemfelves blefs God for the benefits of proviaence and redemption, nor receive the elements as iTiemorials of Chrift's de th, they are, not- withflanding the miniver's confecration, of no more virtue, or efficacy, or benefit to him, than they can be to a perfon abfent from ths congregation, or indeed than they are to a Turk or Infidel.
'Tis you, therefore Chriftians, muft make the bread which I am to break before you, the body of Chrifl to your ownfelves, in that fenfe which Chrift pronounced it to be to, viz, the memorial of his broken body, by your fincere and fervent thankfgivings to God for this bread, and that (Jeath of Chnfl of
which.
34^ ^-^^ ^(^ture of the Scrm. 15,
which it is, when broken, a lively reprefen- tation. I may exprefs the inward fenfe of my own heart to God in publick for all his be- nefits ; but my praifes and thankfgiving can do you no good, unlefs your hearts join with mine in offering them -, and if you at any time receive any fpiritual advantage from the bread you eat, or the wine you drink at this facred folemnity, 'tis not becaufe mine or any man's confecration can infufe any fecret, my- fterious efficacy into them ; but becaufe you yourfelves, in the fincerity of your hearts, have offered up your grateful praifes to God, and difcerned by faith the Lord's body and blood in and under them. This is effentially neceffary to the right improvement of this inftitution, and its becoming in any real and valuable fenfe beneficial to us.
As the peculiar /i/r/;^ of bleffing and thankf- giving made ufe of by Chrift, is not delivered to us by him, or any of his Apoftles, Chri- flians mufl: be left at liberty to offer fuch praifes at this folemnity, as they themfelves judge proper, and as the nature of the in- ftitution and their own mercies received from God, (hall fnggeft to them. A grateful per- fon in viev/ of the crofs of Chrift, that feels his own wants, and remembers that from a crucified Saviour he can derive all the richefc and mofl: durable fupplies, cannot furely, at fuch a feafon, be at a lofs what he is to praife God for, or be deftitute of motives to excite and quicken the inward gratitude of his mind. Particularly,
It
Serm. 15. Lord's Supper explained. 349
It cannot be improper to blefs God at this folemnity for the bread that we eat, and the wine that we drink. Thus the Jews did, when they celebrated the paffover, and an Apo/lle tells us, that every creature of God fhould be received with thankfgiving, and is fandtified by the word of God and prayer -, and *tis obfeivable, that we no where read of Chrift's eating with his difciples, but we read alfo of his firft giving thanks to God. And therefore, when we are to partake of that bread which is to be the memorial of Chrift's broken body, and of that wine which is to reprefent the ihedding of his blood, it is highly becoming the nature of the folemnity to give bleffing, and honour, and praife to him who is the common Father, Benefadlor, and Preferver of mankind, who gives to all their food in due feafon, and particularly grants us all the fupplies that are neceffary lor life and godlinefs.
We fhould alfo offer up our praifes to God, for his inejlimable gift of his only begotten Son for us finners, and our falvation ; that he gave him to die as the propitiation for our Ji?2S, that in him we might obtain redemption through his blood f even jorgivenefs of ourfmsy according to the riches of his grace, and that z^jyjlified by his grace we might be at peace with God, be- come, by a free adoption, the children of his family, be reflored to the peace and poiTcfliori of our own minds, be fnade heirs with Chrifl, and be allowed and enabled to rejoice in the hope of glory. We fhculd offer up our thankf-
givings
350 ^he Nature of the Serrn. i^^
givings to God, for wiping off the fcandal of Chrift's crofs by his glorious refurreolion from the dead, and the conqueft he hath hereby gained over fin and death, and the powers of darknels ; for his afcenfion into Heaven,^ his being made head ever all things to the churchy conftituted wmsziiA Mediator and Advocate for linners, and appointed to \kiz final judgment of the world, and Ao compleat and render eternal the fahation of his people. Thefe and the like coniiderations fliould employ our thoughts, when we are attending on this facred infti- tution, fince our proper bufmefs then is to converfe with Chrift crucified as the wifdom and power of God, and hereby to excite the moft grateful icnk in our minds of all thofe ineftimable benefits for foul and body, which he, as cmcified for our fins, and 7'aifed again for cur jufiificaiion^ is now, and will hereafter more abundantly become the author of to all that believe. And therefore, as one great intention of the inftitution is, to perpetuate the remembrance of Chrift's crucifixion to the end of time, St. Paul adds, and all the three Evangelids agree with him in it,
4. That, when our Lord took breads and had bleffed God, or given thanks for it, he brake it. This alio was agreeable to the cuftom of the Jews, at their celebration of the paflTover, the loaves prepared for this feftival being fo made, as to be eafily broken, and the piafler of the feaft diflributing the broken pieces ta as many as were prefent. And the thus breaking the bread is peculiarly proper ta
promote
Serm. 15. Lord^s Supper explained, 351
promote one great end of this folemnity, as it is a proper and fignificant reprefentatioji of Chrift's broken body, and his being bruijedand wounded for our iranfgreffions , And this break- ing the bread is fo eflential and fignificant a part of this religious inflitution, as that the whole of it is denoted by this fingle aftion. Thus the difciples are defcribed, as continu- ing jledfajlly in the Apofiles do^rine and fellow - Jhip, and in breaking of bread ^. And amongil the primitive 'writers the celebration of the^ Lord's Supper is frequently denoted by this fingle circumflance of breaking bread. Befides, the eating bread together was, amongft the Ancients, a fymbol or token of friendfliip, and. when at the paflbver the father of the family diftributed the bread, it was from one loaf io denote that the whole family was but oney and fbould be one whole, united together by the firmed friendfhip. And *tis to this un- queftionably that the Apoftle refers, when he lays : The bread which we break, is it 7iot the communion of the body of Chrif^ for we being ?7tany are one breads or loaf and one body ^f*. /. e, though we are many in number, yet we con- ftitute one fociety, as truly as the feveral pieces are one loaf, and the different members con- ftitute one body. , And from hence we may fee how irregular and unwarrantable the prac- tice is of giving feparatc and dijlindl wafers at this folemnity 3 whereby two principal things, intended to be reprefented by it, are entirely
♦ Afls ii. 42e t I Cor. x. 17.
loft.
352 ^he Nature of the Serm. 25,
loft, viz. the broken body of Chrlft, and the Jiri^l imion that Ihould be preferved amongft his difciples. For what is there in an wibroken wafer to put us in mind of a broken crucified Saviour, or in a parcel of dtfiindl wafers, ne- ver united, to pointout one loaf, one body clofcly compa6t and united ? It deftroys indeed the very memorial of a crucified Saviour, and by a wicked perveifion of the whole inftitution^, the wafer facrament points out, a whole, unbroken Chrift, and his people as entirely feparate, and never as parts of the whole, united.
Since therefore the breaking of the bread IS principally intended to be the memorial of Chrift's broken body, and his fufferings on the crofs for our fakes, let us now regard him in this exemplary proof of his obedience to his heavenly Father, and final inftance of his lo^ve to finful men. 'Twas this brought him down from Heaven, divefted of his oxi^w^'A form of Gody that he might tabernacle in our flefh, and appear amongft us in a fervant's form, 'Twas this reconciled him to become a man of for row y and to acquaint himfelf v/ith all our griefs. This made him e?2diire the crojs and defpife the fiame, that he might become the Interceffor for and Saviour of all, who could be prevailed on to return to God thro' him. And when we difcern his broken body, under the reprefentation of it in the bread that we break, how juftly may v/e fay : " How '* precious, O God, was the redemption of ** finncrs in thy fight, who thus gaveft thy
[' only
^(grm. 15. Lord's Supper explained. ^53
*' only Son to the death, to be the price of* *' their redemption ! I acknowledge myfelf *^ the purchafe of his blood. I adore the ** grace that hath redeemed me from all ini- '* quity; and I am now determined, by the *' help of God, never to return to it, I ara *' bought with a price, and I will gladly be '' fubjecft to him whofe property I am. To *^ thee therefore, O God, I now prefe7it my-- '' f^^f ^ ^^b ^i'^i^gfacrifice. It is my reafona- *' ble fervice. May it be acceptable to God, ** and under his protedion arid care may I " be preferved unblamable, that I may be re- *' garded as a faithful fervant in the day of ^' Chrift.^'
Vol. IV-
A a
SERMON
354 ^ranfuhfiantiatien not a t)o^rine Serrri. i^i
SERMON XVI.
Tranfubftantiation not a Dodrine of Inftitution of Clirift.
t Corinthians xi. 24.
And f aid : T!ake^ cat, I'bis is my body which is broken for you. This do in remembrance of me.
IN my laft difcourfe on thefe words I took notice, that as Chrift inftituted his laft Supper, whilft he was eating the paffover with his difciples, fo he took bread, the very unleavened bread which had been prepared for the pafchal folemnity ; and not bread peculiarly made for the purpofe, or moulded into any particular fhape, according to the fuperftitious cuftom of the RomaniJIs, who make fmall round wafers of unleavened bread, daubed over with a red colour, to give it as great an appearance as they can of flefli, and to prevent the re'ceivers thinking of bread, which yet by Chrift's appointment is effentid to the inftitution*
When
Serm. 16, or Inftitution of Chrift. 355
When he had taken this bread Into his hands he blefled, not the bread, but that God who gives bread for the eater, and feed for the fower, as is plain from the word Saint Paul ufes, which means, as we render it, he gave thanks. I come now to obferve.
Farther, that after our blcffed Lord had given thanks for the bread, and brake it, he gave it to them., viz. to his Apojlles who fat at table with him. This is a circumftance taken, notice of by Matthew, Mark, and Luke, though omitted by St. Paul, becaufe necef- farily included, or fuppofed in the other ac- tions of Chrift at this inftitution. It was the cuftom of the Jews, at their folemn feftivals, for the father of the family, when he had broken the bread into feveral pieces, to give every one his fliare ; not fo as to put the part himfelf into every one's hand or mouth, but to lay it down for him on the table, fo that every one might take it up for himfelf and cat it. And concerning this, the Jeii's have a canon or rule : viz. He who breaks the bread gives a piece to every one prefent, and the other takes it up, or receives it with his hand. For he who breaks it muft not deliver it into another's hand, unlefs the receiver is in mourning or affliction. And as there is no intimation that Chrift departed from the ufual cuftom, we may fafely infer that he ob- ferved it.
And I the rather obferve this, of how litt'e
confequence foever it may feem to be, to
(hew that the mi?:ifiers giving the bread into
A a 2 the
^5^ ^ranfuhjlantlation not a BoMne Serm. i^rf
the hands y or putting it into the months of the receivers, is a circumftance of no i?nportance in itfelf, and fliould never be eileemed of any. For there is neither example nor precept for fuch a Guftom, and if the perfons who re- ceive it do it with thanksgiving to God, and for thofe purpofes which the inftitution im- mediately points out^ whether he takes it im- mediately from the minifter's hand, or not, it makes no difference, and neither adds to,, nor diminifhes from the worth and virtue of what he receives. And therefore there carfc be no reafon for making it a term of com- munion, that the miniiters fiiould put the bread, not into the hcinds, but the mouths of the communicants ; as though the mini- fter's hands were alone confeerated or fandi- fied, as though the people's hands would defile it, or the bread would lofe any thing of its virtue by being conveyed by lay hands into the receiver's mouth ! The mere cha- lader of a minifter, or the cloaths he wears^ add no real fandity to the man himfelf, and therefore cannot to any thing he doth or gives. Purity of heart and integrity of life are the only things that render others venerable and facred 5 and if a layman's piety and vir- tue are more exemplary than his, who calls himfelf a prieft or minifter, fuch a fuperior ex^xllency and worth creates an higher dig- nity and facrednefs of character, and renders him, whoever he be who poffeffeth it, more fit proportionably to handle the memorials of the brokv-^n body of Jefus Chrift.
Again^
Serm. i5. or Inftitution of Chnft, 257
Again, when he had given thanks, he faid : *Take, eat. This feems to be a farther proof, that Chrift did not at lead put the bread into the mouths of the Apoftles, but only laid it before them, that they might take it themf elves and eat it. For had he put it into their mouths, when he gave it them, the exhor- tation to take it had been needlefs, after they had it already in their mouths. What our Lord took into his hands was a loaf of bread -y for this bread he blefled, or gave thanks to God 5 and this bread he brake, that it might be a memorial of his broken body ; and this piece of broken bread he gave to his difci- pies, i, e, laid on the table before them, and commanded them to take it in their hands and eat it. And thus far the words are plain, and cannot admit well of any difpute as to what Chrift took, for what he gave thanks, and what was given, received^ and command- ed to be eaten ; and therefore by all rules of fair interpretation, what follows in this infiitution muft not be fo interpreted, as to alter th(it meaning, or obfcure the fenfe of what is allowed certain and eafy to be under- ftood . And therefore farther.
When Chrift adds. This is my body, it muft be fo interpreted, as to be confftent with what he had immediately before commanded them to take and eat, which was bread, and which is not difputed by the Papifts themfelves. Thus in the trentine catechifm *, the ftandard
* Cat. Trid. p. iSo § lu
A a 3 of
2S^ franfubjianttaticn not ABo5frine Serni. 16
of popifti orthodoxy. Matthew, Mark, and Luke fay, that our Lord took bread into his hands and bicffcd and broke it. Befides, as the words, Thi^ is my body *, is according to them the proper y^r/// of confecration^ upon the pronouncing of which, the fubftance of the bread is changed into the very body of Chrift y it is evident that bejjjre this cpnfecration, the bread remains bread :is it originally was. And therefore as all thefe adions and words of Chrift, ke took breads and gave thanks y and fat d^ iake^ eaty were previous to the confecration, it is moft certain, that he bid them take and eat that very bread which he took into his hands, and broke, and gave to them. And therefore, whatever be the meaning of the words, This is my body^ it cannot be fuch a meaning, as contradiBs the foregoing com« mand of their taking and eating bread ; un- lefs we make our blefted Lord give a com- mand that they fhould do what he intended they never {hould do, 172;. to eat breads when he defigned that they ihould eat his body in- llead of bread y which is too great an abfur- dity to he fathered on him who was the wifdom as well as the power of God.
The truth is, that the expreffion, this is my body, is evidently elliptical or defeBive^ and when fully fupplied, ftands thus : " This bread for which I have given thanks to God, which I have broke, and given to you, is my body." And to confirm this, I would
» lb. p. iZ^
pbferve.
&rm. 16. or Inflttution of Chrift. ^59
obferve, that the words in every other mean- ing are evidently abfurd. If we fuppofe the demonftrative pronoun THIS to refer tp. Chrift's body, the fentence will rwn thus: This my body is ??iy body, which is an imper- tinent ridiculous meaning. If it be rendered, becaufe the pronoun THIS is neutral, this thing is my body, the queftion will be, what thing ? If the anfwer be, this bread is my body, the meaning is plain, and the fenfe inilrud:ive, but deftroys the do(5lrine oi tranfubllantiation. But if the anfwer be: This body is my body,, it is the fame imper- tinency and abfardity as before. The truth is, there can be no fupplement to the ex- preffion, to make it any fenfe, but that of bread, ^his bread, which I have blefled God for, and broken, and given you to eat, is my body^ which makes the whole intelligi- ble and eafy, and frees the expreffion froni every appearance of folly and abfurdity. And this meaning is certain from what Chriftfaid of the n/^. T/vi h my blood, /. e, as Paul fays. This cup is the New Teftament in my blood, as the cup was the blood, fo the bread was the body *. It may be (aid, that the de- monftrative particle THIS is neutrally and fo can'tagree with bread, which is raafculine. But a very little grammar and learning will wholly remove this difficulty ; for the particle feimQtimes agrees with the following, fome---
* raTo f w^^t^
A a 4 time^.
360 Tranfuhjlantiatlon not aT)oBrine Serm. i6',
times with the preceeding fubflantive^. Thus, the gocdfeedj tbeje are ike children of the king-, dom y where the relative is plural and mafcu- line, and agrees with the fubfequent fubflan- tive, children^ tho' it indifputably refers to. the precedent lubliantive, which is lingular, and neutral. And in another place \ : l^he fromifes "were Jpoken to Abrabarri^^ and to thy feed which is Chriji 5 where exa(5tly as in the place before us "f-, the word feed is neutral, and thepronoun, which is mafculine, agreeing with the word Chrift, which is of that gen- der. And the fame method of conllrudlion, is frequently made ufe of by the beft authors, of Greece and Rome,
If it be alked, in what fenfe are thefe words, this bread is my body^ to be underftood? I anfw'er, in the fame fenfe in which a thou- fand other expreflions are to be taken. St. Paul to the Galatians, fpeaking of Sarah and Jlagar^ politively fays || : 'Thefe ^ viz. thefe two women are the two covena72ts. But did, pver any mortal irnagine, that thefe two^ women were tranfubilantiated into the Mo- * faick and Chriftian covenants ? Our blefled Saviour,explaining the parable of the fower §§, fays: The field is the world. The good feed are the children of the kingdom. The tares are the children of the wicked one. The enemy that foweth them is the devil. The harvefi is the end of the world. And the reapers are the
§ Matt. xiii. 38. \ Gal. iii. 16. * Eph. i. 13,
t Glair, p. 525. 11 Gal. iv. 24. §§ Matt. xiii. 38.
Jn^eh,
Serm. i6. or Inftitution of Chrlft, ^gl
Angeh. Can any man of common under-: landing miftake the fenfe of thefe figurative cxpreflions, or imagine any thing elfe in- tended by them, than that the good feed, the tares, the field, the enemy, the harveft, and the reapers denote^ or reprejent in the pa- rable the children of the kingdom, the chil- dren of the wicked one, the world, the de- vil, the end of the world, and the Angels? When Chrift faith, I am the dcor of the Jimp ^ lam the good fiepherdy I am the true inne, lam the bread of Ife, I am the truths the way and the ifei no man in his fenfes would think that thefe affertions were to be taken in any other knk, but a figurative or moral one. And yet their is as much reafon for infifting on the literal meaning in every one of thefe ex- preffions, as in that before us, this is my body. Bat then it fhould be obferved, that if our bleifed Lord intended that thefe words ftiould be underftood in a literal knky they would contain an evident falJJ:ood^ and what every one of his difciples would have been able to have convicted him of. For when he faid thefe words^ this is 7ny body, which is give?i or broken for you, his body had never been as yet given or broken for them ; for he had not been cru^ cified, but was ad:ually alive with them, and prefent before their eyes. And therefore could he have converted the bread into his Qwn body, yet he could not have converted it into his broken body, when as yet it had never |:)een given^ crucified or broken for them.
Befides,
5 6z 'I'ranftihjlantiation not a Doolrine Serm . 1 6^
Befides, fuppoling thefe words, this is my body which is broken for you, could have been true in the hteral fenfe, yet the popijh doBrhie of tranfubftantiation, as they them- felves explain it, muft be demonftratively faljiy and a contradi6iion to the original inftitu-* tion. For our Saviour fays, this is my body, which is broken^ or given for you^ i. e. in the literal fenfe : This is that very individual bodyy which v^as broken on the crofs ; that grois, animal, paffible, and humble body, which was crucified ; and indeed a fpiritual, incor- ruptible, glorious, immortal body, fuch as Chrift now wears at the right of God, is wholly incapable of being broken, or cru- cified. Or had it been capable of fufFering thus, yet when Chrift fpoke thefe words, his body was 720f glorifed^ but in all things like to our frail and mortal bodies ; and into that dy- ing corruptible body of Chrift the bread was changed, according to Chrift's affertion, if indeed it underwent any alteration at all. But; now the popiih doftrine of tranfubftantiation is quite another thing, and as the council of ^rent affirms *, the body into which the bread is converted, is that body which fits in Heaven at the right hand of the Father. And therefore unlefs that grofs, heavy, corruptible, and mor- tal body, which Chrift delivered up to be broken or crucified, be in all refpe^s abfo- lutely the fame with that fpiritual, a/flive^,
• Cat. Trid. p. 189.
incorruptible;,
Serm i6. cr Inftitution of Chrifi. 363
incorruptible, and glorious body which Chrif^: appears with in Heaven, which cannot be JDroken, or fuffer, or die ; the do(f trine of trarifubftantiation cannot be true, which af- ferts that the bread is changed into Chrift's glorified body, contrary to what Chrift fays, that it was his body which was given or broken for them, When Chi ill: pronounced thefe words, .his body had not been glorified j| therefore the body that was in the facrament, if there was any body in it, could not then be the glcrijicd body ot Chrift, but mufl have been his Jiatural body ; and 'tis this natural body Hiuft be eaten in the Sacrament, and not the fpiritual body, if any thing befides bread is to be eaten in it ; and thus the myfteries of faith will multiply upon our hands, and Chrift's body will be at the fame time glorified and unglorified, animal and fpiritual, corrup- tible and incprruptiblco This muft be the confequence, unlels Chrift altered the nature of the Sacrament, and before his death changed the biead into his dying body, and after his refurredtion into his immortal one ; which, when it is proved, it will be time enough to think of believing.
If, farther, the dodrine of tranfubftantiation is to be proved from the literal fenfe of the exprelTion, This is my body, then the literal fenfe^ of the words muft be adhered to, and nothing can or ought to be proved from them, but w^hat is contained in them. The con- sequence of this will be, that fuppofing the
dodrinc
3^4 7ranfuhJlan^iation not a BoBrlne Serm. i6,
'dodlrine of tranfubftantiation in any fenfe true, the bread can only be converted into the bloodlefs body of Chrill, and the wine into the blood of Chrift without the body. For the letter of the words goes no farther, but confines us to this. This is my body, fays Chrift ; and to fpecify what body, he adds, Which was given or broken for you -, i.e. the body that was crucified, broken on the crofs by being extended and pierced, viz. the dead body of Chrift, out of which came water and blood. And this exclufive fenfe is con- firmed by what Chrift fays of the cup, not, This is my body and blood ; but only. This is my blood. So that according to the letter, the wine is the blood of Chrift without the body ; and the bread is converted into the dead body without the blood. But how contrary to this is the popifti docflrine of tranfubftantiation, concern- ing which the Trentine catechi\m hath thus defined ||. " Chrift is intire and whole, both *^ /;/ the bread and in the wine.'' So that, as under the form of bread, not only the body, but the blood, and whole Chrift is contained, fo on the other hand, under the form of the wine, not only the blood, but the body, and whole Chrift, is alfo contained. But tbia is, contrary to the letter of the text, which fpeaks; of the bread as the crucified body only, and of the wine as being nothing more than that yery blood which was fhed on the crofs. So
y p. 194'
that
Serm. i6. or Inftitution of Chriji. ^Q^
that there is nothing in the letter of the text to juflify or confirm the popifli dodlrine of tranfubftantiation. And>
Laftly, the ma?2y abfurdities which flow from the literal conflrudion, evidently prove, that the expreflion. This is my body, mufl be un- derftood \n ih^ moral figurative icn^Q, as de- noting : This broken bread is my broken, crucified body, by reprefmiation or memorial. For if we underftand the expreiTion literally, what monftrous contradictions follow. He held hlmfelf in his own hand, at the fame time that he did not hold himfelf. He fat down on the ground, at the fame time that he was held pendulous in the air. He eat himfelf, or at leaft made his difciples eat him- felf, and remained undevoured. His body was broken, and yet at the fame time intirely whole ; he was crucified before ever he was lift up on the crofs, and was both dead and alive together in the fame individual moment of time \ and, according to the popifli doftrine, he was glorified before he was glorified, and at God's right hand before ever he afcended there. But 'tis endlefs to enumerate all the abfurdities and contradidions that attend this monftrous docfbrine of tranfubftantiation, which, as you have feen, is as little to be proved from fcripture as from reafon. 'Tis enough to fay, if this be not falfe, there is no one thing can be proved to be true ^ and that it is fo utterly repugnant to ail cur natural notions and conceptions of things, fo intricate,
fo
^66 Tiranfuhftantiation not dDo^rine Selrh. ift
{o dark, fo felf contradiftory, as evidently fhews in what mint it was forged ; even in hers, whofe name is Myjlery\ which is en- graven on her forehead -, and under which ve- nerable cover fhe continually endeavours td fcreen all her impieties and abfurdities.
Was th« whole inftitution taken together, and one part allowed to explain the other^ 'tis impoflible the fenfe could be miflaken. For exadlly in the fame manner> as th? cup is the New "Tefiament in Chrijfs bloody fo alfo is the bread his body. And therefore as the cupj or the wine in the cup, is not adlually or literally the New Teftament in Chrift's bjood^ but only reprefentative of that blood of Chrift by which the New Teflament was confirmed, fo the bread is and can be only, in the fame figurative^ reprefentative manner, the body of Chrift *. In the fame form of expreffioit God fpeaks of the pafchal lambj when he commanded the Ifraelites : Te fall jiot eat it in hafe. It is the Lord's paffoVer ; i. e. 7iof the paffover itfclf, 'which was the aB of God's pafing over the houfes of the Ifraelites, when he flew all the firft born of Eg)pt ; but the ftanding memorial and reprefentation of that great event -f*. Thus when God commanded Abraham's circumcifion, he faid, l^his is my covenant ; /. e, as God immediately explains it. It fall be a token of the covenant between me and you t^ And when the Jews eat un-
* Exod. xii. II. f Gen. xvii. io< J li*
leavened
Serm. i6. or Inftitution of Chrift, 3^7
leavened bread with the paflbver, they were faid to eat the bread of affliBion §, /. e, as the memorial of their afflidion in the land of Egypt y from which God delivered them. Many other expreffions of a like nature and fenfe might be mentioned, was there any need to explain, what is evident in itfelf, without farth^- jilluftration -, and the Apoflles^ who had been juft eating the pafchal lamb, and who had been conftantly iifed to fuch kind of^f- gurative expreffions, could not be at a lols how to underftand them, or miftake the literal for the figurative interpretation.
The plain meaning therefore of the words, ^his is my hodyy can only be : " 'This breads for which I have bleffed and praifed God, and diftributed to every one of you, to be taken and eaten, hath been thus bleffed and diftributed, that it laiay be to you a lively emblem and fignificant reprefentation of my body. The bread therefore continues what it was, and differs only from common bread in its application and ufe, in its emblematical and figurative intention, or in that it is ap- propriated to be the memorial of Chriff's body. And therefore he, who rightly re- ceives this bread, receives it as the body of Chrift, /. e, as relative to his body, and as what it was intended, by the original infti- tution, to put him in remembrance of. And this is what the Apoftle fpeaks of, as difcern-
§ Deut. xyi 3.
ing
^68 ^ranJUhftantiation not a BoBrine Serm, i^,
ing the Lord's body ^ ; /. e, immediately re- eolledling, when we take and eat the bread, that 'tis reprefentative of Chrift's body. And in w\\'3it particular view we are x.o difcerny or remember Chrift's body, we learn, becaufe.
It is expreilly added, this is my body, which is broken^ or, as St. Luke expreffes it, which is give?2, /. e, given up to the death ; in-'^^'hich {cnk the word is frequently ufed in the facred writings -f*. Thus the Apoftle fays, that Chriji gave himfelf for uSy and for our fins %y and God fo loved the worlds as that he gave his only begotten Son §, i. e. as St. Paul fully explains it, gave him as an offering and facrifice |] 5 gave him up to be broken and die on the crofs ; the ex-^ preffion of being broken, being taken from Chrift's breaking bread, and aptly reprefenting the violence of his death. And the thus preferving the remembrance of his death was of great importance in itfelf, and to the intereft and fuccefs of Chriftianity. It was on the iirft publication of the gofpel, 2ifiumbli?2g block to the JewSy and foolijhnefs to the Greeks ^ who could not reconcile it to their philofophy and vvifdom, but imagined it an idle abfurdity, that falvation could be obtained bv one for others, who was himfelf broken and cru- cified as a malefacftor. And there were fome nominal Chriftians in the early ages of the church *'^', who were aJJmmed of and denied the death of Chrift, and faid that another was
* Ver. 29. f Tit. ii. 14. % Gal. i. 4. ^ John. iii. 16, \ Eph. V. 2. ** Iren. p. 98*
fubflituted
Scrm. 1 6. cr Irjlitiition of Chrijl, ^S^
fubitituted in his room, vvhilft Chrifl himfelf efcaped from his enemies. But our bleffed Lord was jwt hhnfelf afl:a?ned of the fufierinpii he endured, nor of the fcandal of his croit^, and therefore juft before his fufferings took place, appointed a plain, llgnificant rite, to perpetuate the remembrance of this fadl, that he gave himfelf to death, even the death of the crofs \ that it might be a known and no- torious truth, to the end of time, and might never be difguifed or concealed, out of any pretended zeal for his honour, and to pro- mote the intereft of his religion in the world. And it is the body of Chriif as broken, that we are principally to regard in the folemnity of his fupper ; on which account it is ejfen- tial to the due celebration of it, that the bread be broken^ before it is diftributed ; for by this the death of Chrift is publickly fliewn ; and the receiving unbroken bread conveys no idea, or remembrance of a broken and crucified Saviour, which it was one prin- cipal intention of the inftitution to perpetu- ate. And there was abundant reafon to con- tinue the remembrance of this important fact. For,
I. Hereby was perpetuated, ^\q memory o{ his mojl perfedl obedience to God\\\% heavenly Father. He came into the world, and fub- mitted to the death of the crofs, by his Fa- therms appointment. I have pcwer, fays he *, to lay doimi jny I'lfe^ and take it up again. This
* John X. 18.
Vol. IV". B b commandment
^yo "Tranfuijiantia'tion not a Do^rine Scrfti. i6,
commandment have I received of my Father^ And as this was in its nature the laft proof, and higheft inftance of his filial piety and duty, it is reprefented in the facred writings as highly acceptable to God, and as t\\Q foun- dation of his reward, in being conftituted the Advocate, IntercefTor, Saviour, and Lord of mankind. For being made per je 51 by fufferingy he became the Author of falvation to all that obey him ; and being fund infajhion as a man^ humblifig himfelfy and becoming obedient unto death, even the death of the crofs ; God therefore highly exalted him, and gave him a name above every name, that every tongue fiould confefs that fefus is Lord, to the glory of God his Father. And how fit and reafonable was it, how highly becoming the wifdom and equity of the fupream Governor of the world, that fo fignal and eminent an inftance of obedience in the Son of God, fhould be kept alive in the minds of men, that all his future difciples might from him learn the neceffity of an unreferved obedience to God, and be taught, from the example of their great Mafter, to expedl only, as he did, their future reward, as the confequence of an entire and abfolute fub- miffion to the will and commands of God. And as his giving himfelf to the death of the crols was a proof of his filial duty to his heavenly Father, fo,
2. It was the higheft demonftration of his great benevolence and love to mankind. For h^fuffered the juft for the unjujl, he loved us, and :guve himfelf for us an offering and afacrifce to
God
Serm. i6. t)r Injlitution of Chrift. 371
God for a fwea fmelling favour. And what poffible nobler proof could there be of his love to us thah this ? How could he in a more convincing manner ihew, how nearly he was intcrefted in our welfare ? And there- fore he inculcates upon his difciples the fin- cere and fervent love of each other, from his own example, and the proof he gave of his love to them. T^his is jny commandment that ye love one another, as I have loved you. Greater Jove hath no man than this^ that a man lay down his life for his friend *^. And was it fit, would it not have been greatly prejudicial to the world, that fo amiable an inflance of bene- volence and difinterefl:ed gocdnefs fhould ever ht forgotten ? Should be forgotten by thofe, who were to experience the beneficial efl^edls, and fhare the blefiTed fruits of his unparallelled love ? The argument drawn from the love of Chrift to believe and obey his gofpel, is of a very powerful nature, and cannot fail of having its proper influence on all fuch who are not ftrangers to gratitude, and incapable df being moved by the perfuafions of the moft generous gocdnefs. And therefore our bleffed Lord wifely and kindly took care, that the knowledge of his death fiiould be tranfmitted through all ages, both that his difciples might learn from him to love each other njoith a pure heart fervently y and by the confideration of his love to them, niightj
• John XV. iz, 13,
B b 2 be
372 ^ra?ifuhJlantiation not aDo^rine Serm. j&a
be powerfully conftrained to all the returns of the mod ingenuous obedience. And this love of Chrift will appear the more engaging, when we confider the full meaning of what our Lord further adds : This is my body, w^hich is broken for you. But of this, God willing, another opportunity. But from what hath been faid,
We may very plainly fee, what fhculd be the great Jubjeii on which our minds ihould be converfant in ih?it facred fokmmfy in which we are now about to engage. When we be- hold the bread that ihall he broken, and take it into our hands^ to eat of it according to his command y a dying Savicur^ giving himfelf up to ihame and pain, and broken on the crols for our benefit, is the objed: we fhiould immediately reprefent to ourfelves, and the meditations of our hearts fliould be fuitable to fuch an affeding view. And how natu- rally will fuch kind of refledions arife within us, when we behold, as it ivere, Chrljl crucified^ before our eyes ! O glorious inftance of fihal piety and dutiful refignation to the will of God 1 O amiable pattern and godlike exam- ple of benevolence and friendfhip to mankind ! I own thee, bleffed Saviour, to be as cruci- fied and broken, the wifdom and power of God, Far from being offended at thy death, I glory in thy crofs, and own thee, in all thy fuf- ferings, to be an objed v/orthy the compla-- cency of God thy Father, worthy the higheft: affedtion and efteem of the whole reafonable
creation
Serm. 16, or Infiitution 'of Chrtfl^ ^73
creation ; worthy of the fincereft veneration and love, with which my foul can repay thee ! When 1 reprefent thee to myfelf as crucified and (lain, I behold in thy death tbe life of the worldy in thy blood the ranfom of finners, and the purchafe of their falvation -, in the fhame and curfe of thy crofs, the fure foun- dation laid to fupport my own hopes of recon- ciliation with my offended God, andof finallv inheriting eternal life and glory. Thee there- fore I embrace as the true propitiation for my own fins, and as the atonement for the fins of the world. What peace and comfort doth thy rich grace introduce into my foul, who haft loved me, and given thyfelf for me ! Accept the refolution I now form, bleffed Saviour, through the warm conftraints of gratitude and love. O confirm my purpofe, and let thy grace be fufficient to enable me forever to keep it. And my humble and fin- cere refolation is this : That the life ^vbich I henceforv:ard live in the flejh, f:a!l be by faith in thee, and under the full perfuafion and firm belief of this truth, that thou hafl loved ;;;r, and given thy j elf for me ; that thou hafl died to redeem me from all iniquity , to perfuade me to become thy difciple, to imitate thy fpotlefs obedience to God, and cherifh towards men a benevolence affectionate and extenfive as thy own. Accept, O Lord, the tenders of vene- ration and homage that I now make thee, by confecrating myfelf to thee as my Lord and Mafler, and refolving that I will hencefor- ward cultivate thy fpirit, and make thy fair B b 3 example
374 Tranfuhftantiation notj, ^(^, Serm. i6.
example the rule of my eonduft, wherein foever I can refemble thee. If thefe and fuch like lefleftions employ us, whilft we are eat- ing this bread, we do then difcern the Lord's body, difcover the end of this facred infti- tution, receive in a worthy and acceptable manner, and may cxped: anfwerable fruits in the growing perfedion and comfort of ou^ niinds, and our final approbation and accept, tance by our Lord Jefus Chr^ft.
SE^IMON
[ Z75 ]
SERMON XVII.
The Body of Christ broken for us, and as a Sacrifice for our Sins.
I Corinthians xi. 24. ^his is my Body which is broken for you^
ONE would think it Jmpoffibk, that thefe words could ever be underftood by any man of common fenfe and reafon, as meaning, that ibis bread is my natural body^ my very flelh and blood, becaufe it implies an abfolute co?jiradlBion in the very terms of the expreffion ; as declaring ofie thing to be mother^ or affirming that a thing is not what it is, but fomething elfe which it actually is not. Whatever be the meaning of the v/ords, *Tbis is my body^ no demonftration can be clearer, than that they do not mean the popifli dodrine of tranfiibjlantiation % which, as the Romiih church explains it, means, that the bread retains only the external form and acci- dents of bread.,, whilft the nature of it is B b 4 entirely
^yS The Body of Chrijl broken for us, Serm. 17,
entirely loft, and it is converted into the very body and blood, the Soul and the Divinity of Jefus Chrift. For, if we take the words in the literal fenfe, which that- church con- tends for, they muft mean, not that this bread is couva^ied into my body and blood, and fo ceafes to be bread, and retains only the ex- ternal accidents of it; but that this very bread, which is bread, is my very body and blood. 'Tis bread, and y^t 'tis my body and blood. 'Tis equally both. The expretTion is, TZvi h my body, not this is converted into it, or, under thefe accidents of bread are my body and blood. Not a word of this in the text. So that the popifh dodrine hath not^the leaft poffible countenance from the -literal fenfe of the words, which are abfo- iutely deftrudive of it ; and as it is not pretended that this {cx\{z is agreeable to rea- fon, we are certain that it hath no founda- tion in fcripturc or reafon, and therefore is not worthy of our belief, but ought to be rejeded as an abfurd and incredible dodrine.
The exprclTion hath a plain and obvious meaning, if Vv-e take all the words in their proper conned:ion. This is my body, ^xhich is broken, or given for you. This do in remera". brancc cf me. So that this bread was Chrift's body, which was broken for them, as ^iine- morialoi Chrift's broken body, of which they were to eat in remeiTibrance of him, as cru- cified and dying for them. This was the great inftance of Chrift's love to the world, his fubmifuon to the death of the crofs fop
th^
Serm. 17. ^«^ ^^ ^ Sacrifice for cur Sins. 377 the fake and benefit of mankind. And as otteu as his difciples were to eat this breads ihev were to fiew forth his death, i, e. to declare their belief, and perpetuate the remembrance of it. As often as ye eat this bread, ye do f::cv) forth, or, jhe%v ye forth his death. So that what is to be eaten is bread, and the intention of eating this bread, is to declare our belief in a crucified Saviour, and preferve the re- membrance of him as crucified to the end of
time. And , ^ 1 • •
The appointment of this folemn rite, in remembrance of the death of Chrift for men. lliews that his death is of great importance in Chriftianity. There are no rites, nor any kind of feftival days appointed in the facred writings, as memorials of the birth or refur- reaion, or ajcenfiMU of Jefus Chrift. And yet thefe are effential articles of a Chnftjan s faith, and neceflary to eftablifli his comfort -md hope. Why then this folemn memorial of Chrift s death ? Why (hould the remem^ brance of this be provided for by a perpetual rit- rather than any other of thefe important events, which the facred records relate con- c-rnin(T him ? Surely this fiiews, that the remernbrance of it was of the higheft con- fequence, that it was of the utmoft moment in the Chriftian fcheme, and in the redemp- tion of mankind; and yet all the other aflions of Chrift, and the great events re- lating to him, depend on, and are conneded with this as the principal and foundation one. fhis is my body which is broken for you, 'fhis do
37^ "The Body of Chrijl broken for us, Serm. 17. in remembrance of me, taught this at leaft, that his being broken or given for them, was fuch an adl of benevolence^ and producSive of fuch great advantages to them, as that what- ever they forgot, they ought perpetually, and with the utmoft gratitude, to remember this. When he foretold them of his death, Peter ^ full with his notions and expediations of a temporal Meffiah, took and began to rebuke himy faying : Lord, be it far fro7n thee * ; Or, as the original words properly fignify: Go*d blefs you, or God be merciful to you. Sir. This /hall not happen unto you. And yet, averfe as they were to the thing, our Saviour a little before his crucifixion, not only puts them in mind of it, but tells them the great intention of it : // is broken for you ; and bids them, never forget this inftance of his goodnefs, that he loved them fo as to give his life for their falvation.
When Chrift fpeaks of his body as broken-, he alludes to his crucifixion, when his body was torn by the nails that pierced him, and the fpear that was thruft into his fide, and the^ extenfion of it on the crofs, by which the nerves and finews were many of them burft in funder ; though by the fignal providence of God he efcaped the breaking of the bones, by which perfons crucified were almoft always at laft difpatched. St. Luke makes ufe of a different word. This is my body which is given for you, /. e. given to be crucified, by the ap-
• Matt xvi. 22.
pointment
Serm. 17. ^w^ ^^ ^ Sacrifice for our Sins, 37? pointment of God, and by my own voluntary confent ; given up to the death for you, that I may give you the higheft poffible proof of my affefbion and friendlhip for you. And as this expreffion of Chrlft's gtvi?2g himfelf is frequently ufed in the facred writings, the comparing thefe paffages, where it occurs, will lead us into the proper meaning of it, and teach us to form the right lentiments con- cerning the reafons and efficacy of the death of Chrift. And here undoubtedly, when Chrift's body is faid to be broken or given for them, it muft at leaft mean,
That his crucifixion and death was 07i their (iccounty and in fome proper relpeds/^r their fakes ; that he was not put to death for any blame that he had incurred, or any fin that be himfelf committed. Here Pilate his judge acquitted him when he publickly aiked his profecutors : Why, ivhat evil hath he done? Yea, his moft inveterate enemies de- clared his innocence, when, after all the fuborned witnefles they produced, they could prove nothing againft him, and were forced |o adjure him to the noble confeffion, that he was the Meffiah, to have any pretence for his condemnation. And when after this, P/to^ brought him out to them, and publickly told them : I find nofaidt in him ^ : They had nothing elfe to alledge but this: We have a law, and by our law he ought to die, becauje he piade himfelf the Son of God. This was his
• John xix. 7.
only
3 So I'be Body of Chrijl broken for tu^ Serm. 17^
only crime, his declaring himfelf to be what he really v/as, the promiled McfTiah ; and they therefore hated him and profecated him to death, becaufe he v/as not a Meiiiah that fuited their prejudices and pride. Neither was his death a mere common event, happening only according to the ordinary courfe of things, or owing merely to the malice and cruelty of his enemies. They were indeed the wicked and ungodly inflruments, that brought him to his crofs, and to whofe difappointmenc and malice he fell a facrifice. But it would have been eafy to him to have efcaped their hands : Thinkeji thou not, fays he to one of his dif- ciples, that I cannot ?20w pray to my father^ and he /hall prefently give me more than twelve legiom of angels *. Bat how then fhould the Scriptures be fulfilled, which expreffly fore- told, that he was to hear our griefs, and to he firicken for the tranfgre[jion of his people ? Or, how would the great defign of God his father in fending him have been accom- pliiiied, from whom he received this com- mandment, that he Ihould lay down his life for thefieep ? So that 'twas the very intention, and determinate coziifel of God, that he (liould dye for men, for their fakes, and on their ac^ count ; for reafons that refped:ed, and were- drawn from their circum (lances, which unlefs they had fome how or other required his dying, God would never have permitted it,
* xMatt. xxvj. 53.
and
Serm. 17. and as a Sacrifice fcr our Sins. 381
and Chrift would never have received his fa- ther's command to yield himfelf to it.
And as he thus died on their account, fo his body v^as alfo broken^ or given to the death, for the benefit and advantage of man^ kind \ that they might obtain fome very iig- nal bleffings by it, which they could have had no profpccft or hope of without it. And undoubtedly fuch a very extraordinary event, as that of the crucifixion and death of the Son of God, would never have been permitted, could they, for whom he died, have obtained by any other eafier methods the priviledges and benefits which his death was the means of procuring for them. And there are many of thefe reckoned in Scripture ; fuch as that he might redeem usjrom all iniquity, and purify to hinijelf a peculiar people^ zealous of good works i that he might fan^ify and cleaife his church, that he might deliver men from con- demnation, that he might reconcile us to Gcd, that he might dffiroy him ivho had the poiier of death, and deliver thofe ivha through fear cf death, would have been all their life fubjcB to bondage^ that the world through him might be faved^ and that whofcever believes in him, J}:ould 720t perijb, but have ever la fling life. And on this account it is, that the death of Chrift is fo frequently leprefented as a peculiar in- flance of the compafTion of God, and of the love of Chrift to men, becaufe it is pro- ductive of fo many excellent and invaluable effeds. Godfo loved the world, that he gave, i. e. gave up to the death, his only begotten Son, that
whofocver
2^2 The Body of Chriji Iroken for us^ Serm. 17,
whofoever believes in him Jhould not perifld^ but have everlajling life ; for herein is lovCy that God loved us, and fent his Son to be the propi- tiation for ourjins. And our blelled Lord, when he tells his difciples : Greater love hath no man than this, than that a man lay down his lifejor his friends *, intended to intimate to them, that this was the very proof he fe-^ folved to give them, of the fincerity and fer- vency of his own love to them ; and when he tells them xh2X the good floepherd giveth his life for hisJJjeep -f-, he defcribes his own fide- lity and conftant affection to thern. In this St. Paul gloried, that ChriJI loved him and gave himfelf for him J, and fpeaking of Chriftians in general, he tells them, that Chrift's giving himfelf for them an offering, and a facrifice to God II , was the great inftance and proof of his love to them. And confiderine the death of Chrift in this view, as an inftance of the higheft compaffion in him, and as the means of procuring for us the moft valuable and durable bleiTings, and of being, for thefe rea- fons, capable of being improved to many the moft worthy, religious, and moral purpofes ; 'tis no wonder he Ihoiild be follicitous, juft before his death, to record and perpetuate the memory of it. Had there been nothing peculiar or extraordinary in the reafons and confequences of it, and it had been nothing: more than the common fufterings of a good man put to death, by the violence and cru^
• John XY. 13. t 10, II. X Gal. ii. 20. jj Eph. v. 2.
elty
Serm» 17. and as a Sacrifice for our Sin f. 383 elty of his enemies ; the appointment of a pe- culiar folemnity to eternife the remembrance of it, might have looked like an affedation of praife and honour, which always detradls from a virtuous and worthy charadier. Nor would there have been any peculiar reafons to have engaged men to be fo very foUicit- ous, to tranfmit the memory of his dying, from one generation to another, had there not been fome extraordinary ends to be anfwered by it, and fome very important eiFeds re- fulting from it. The dying for the caufe of truth, religion, and virtue was very far from being peculiar to Jefus Chrift. John Baptiji was put to death on this very account but a little before Chrift himfelf ; and the Mac-- cabees were illuftrious martyrs for the caufe of God ; and even the heathen world had a Socrates to boaft, who was put to death, be- caufe he happened to have fome better no- tions than the reft of his countrymen. And had the death of Chrift had no farther view, than only to give his teftimony to the truth, as other martyrs had done before him ; he would unqueftionably have deferved an ho- nourable remembrance in common with them ; but it will be difficult to point out any pe- culiar goodncfs and love to men, in his dy- ing merely as another common martyr, or any fatisfying reafons, why it fliould be ce- lebrated by a peculiar inftitution for the pur- pofe. But no man will want a reafon for this, who confiders farther,
Thit
384 The Body of Chrijl broken for US, Strro. tp
That Chrift's giving himfelf for us, means giving his body to be broken for our fins, or iubmitting himfelf to death upon account of our ofFences. For this is exprefied by St. Paul, \k\2X he gave himfelf for our fins, that he might dtl'roer us from this prefent evil world * > that he died for our fns according to the Scrip- tures -^ 3 and by St. Peter, that ke once f offered for fms ; and that he was delivered for our of- fencesX- And there are many other expref- lions that evidently point out the fame truth, and giving himfelf for our fins is properly giving himfelf for us 5 becaufe for us, as finners onlv, he gave himfeif. The meaning of this expreffion, Chrifis giving himfelf for cur fms, is to be underlicod as implying,
That he did not die on account of any fins that he had ever committed himfelf, for he was the holy one of God, and feparate from finners, and as death is the proper wages of fin, it was impoffible that he, who was ab- folutely without fin, could fuffer for any fin of his own ; and therefore if he futfercd for fin, it muft be for the fins of others. Their offences was the reafon why he fubmltted to the fuffering of death. He faw all mankind were finners, and out of compaffion and good will to them, for this reafon, becaufe ihey wxre finners, and therefore needed his afiiftance, vo- luntarily facrlficed himfelf, and parted with life that they might obtain the help they needed ;
* Gal. i. 4. t I Cor. XV. 3. % 1 Pet. ili. i?.
and
Serm. 17- and as a Sacrifice for cur Sins, 385 and had it not been for their lins, he had never delivered up himfelf to death on the
crofs,
He farther died for fin, not only as fin wa§ the immediate procuring caufe, on account of which he fubmitted to death, but that he mighty^nr zis from the love, the dominion, and practice of it. Thus the Apcftle : He gave himfelf for our fms, that he might deliver us from this prefent evil Tvorld *, i, e, recover us from the corruptions of it, in order that we may efcape the condemnation which the world, as corrupted, eftranged from God, and lyi?7g in ivickednefs^ is fubjedt to j or, as he expreffes it in his letter to Titus : He gave himfelf for uSy that he might redeem us from all iniqidty^ and purify to himfelf a peculiar people zealous of good uvorks -f-. Or, as he elfewhere fpeaks : Chriji alfo loved the church , and gave himfelf for it, that he might fanBify and cleanfe it by the wajl:ing of water through the wordy that he might prefent it to himfelf a glorious churchy not having fpot or wrinkle^ or any fuch thingy but that it fldoidd be holy, a?id without ble??nf: ;};. Chrift dying for our iins, as it was an inftance of his great love to us, carries in it a very powerful motive to our dyi:ig tofm, and walk- ing before God in all iiewnef of life y fince the very end and reafon of his death, was to per- fuade and oblige us io cleanfe ourfelves from all iniquity of fiefl: andfpirity and to perfe5l holifiefs in the fear of God. For he died, that he
* Gai. i. 4. f Tit. ii. 14. 4: Eph. v. 25.
Vol. IV. C c ' might
3S6 ^he Bcdy of Chrijl broken for us, Serm. 17.
might purchafe us to hhnfelf for a peculiar people ; and we thus judge ^ that he ""died for all, that they which live, fhould not henceforth live unto themfehes, hut unto him who died for them and rofc again '^, And the force of this ar- gument and conflraint from the love of Chrift, in dying for us, to our forfaking our fins, and living in holinefs in obedience to him, wall ap- pear ftronger, if we confider.
That his dying /ir jin farther implies, that he died to deliver us from the condemnation aftd punifJm7cnt due to fin. This is the plain doc- trine o^ fcripture. Who is he that con- dem7ieth ? It is Cbift that died *f*. What con- demnation can the people of God be fubjed: to, fince Chrift hath died to deliver them from it ? Hence we are faid to be jufified J, /. e, pardoned, abfolved from condemnation, and reconciled to, and brought into a flate of peace and acceptance with God, hy his hlood-, which hlood was fie d for the rerniffion of fins § ; and in him we have redemption, the forgivenefs of fins, through his hlood \, i.e, by his death, of which the {bedding of his blood was the unqueftionable proof. Hence he is faid to be our ranfom. He gave hlmfelf a ranfomfor all *'*. The original word properly fignines a price paid for another's redemption from flavery or death. It would be eafy to produce numerous inftances for this fenfe of the word from the bed Greek writers, and there is no reafon to depart from the plain and certain meaning
• 2 Cor. V. 15. t Rom. viii. 34. X^.^ § Matt. xxvi. 28. 11 Eph. i. 7. ** 1 Tim. ii. 6.
of
Sefm. ly. and as a Sacrifice for our Sins. 387 of the terra in thofe places of the New Tefta- ment, where it is applied to Chrifl ; for he was, in a very proper and impostant meanino-, the ranfom for fmners ; and he is expreflly fWed (Oy iis giving himfelf up to death for their hencfit. Thus Chrifl himfelf fays, nc Son of man came to give his life a ranfom for many *. And the exprefficn of giving himfelf plainly points out his giving or yielding him- felf to deach ; and though it be faid -y^ that '' Chrift's obedience to his Father in ** his humiliation and in his life, and in " whatever he did, by which we are redeem- ** ed unto God, and made his purchafed *' poiTcii]on,goes under the nam*e of ranfom ;'* yet all this never goes under that name ia the facred wridngs, and Chrifl: is only fpoken of as a ranfom, upon account of his fuffering and death. And that he was properly our ranfom, upon account of his death, will appear if we confider.
That he is expreflly faid to die in the be- halfj or in the Jiead and room of finners. That paflage of the Apoftle, can never be ex- plained from this fenfe by any force of fair criticifm whatfoever. Scarcely for a righteous man will one die, though peradvenfiire for a good man fome wctild even dare to die J ; i. e. to die in his room and Head, in order to fave his life, or preferve him from death. But God commendeth his love to us^ in that whiljl we veer e yet finners Chrif died for us -, died for
* Matt. XX. 28. t Sykes, p. 150. X Rom. v. 7, S.
C C 2 US
388 "The Body of Chrijl broken for us, Serm. 17.'
us in the fame fenfe, as no one would die for a righteous man, and feme might be found willing to die for a very benevolent one -, died fo in our ftead, and in our room, as to de- liver us from the condemnation of eternal death. The whole force of the Apoftle's aro^ument, to recommend the greatnefs of the love of God in Chrift's dying for us, is loft, if we do not underfland the expreflions of dying for a good man, and Ch rift's dying for finners, in the fame knk, St. Peter alfo ex- prefily faith to the fame purpofe : That Chrtji alfo once jiijjc red for finsy tbejuftfor the iinjufy that he might bring its to God || -y introduce us into his prefence, and fecure us audience and acceptance. And what is there difficult and abfard in this fenfe ? He who dies in the fervice of his country or prince, and is inftru- mental to fave one or both from ruin by his death, properly dies for it, or him, or both ; dies in the ftead of them. His death is the ^y^f^' the ranfom of his country, the price he pays for its liberty and fafety, and for his prince's life, and which would have been deftroyed without it. And if the death of Chrift was any ways the means of the re- demption of fmners from the condemnation of death, and efpecially the principal means of it, he is with equal propriety faid to die for them, or in their ftead, or to fave them from death, as their falvation is the imme- diate effedl of his death ; which death there- fore was their ranfom, or the price he paid
y I Pet. iii. 18.
for
Serm. ly. and as a Sacrifice for our Sins. 389
for their falyation. His death was an inftance of obedience to his heavenly father ; it was the price paid to him by which he purchafed for himfelf, and that in titled him to the dig- nity of becoming the Redeemer and Lord of iinners, htcd.vx{G for the joy that was fct before him he endured the crofs, and by conlequence it was the price paid for their falvation, for which reafon he is faid to have hoiight us with the price of his precious Mood : And as he died that he might obtain the power, or have the right to give eternal life to as many as he pleafedj he therefore died to fave them from death who fliall live by him, and therefore properly died in their room or ftead.
Farther, his giving himfelf for fm implies, his volu?2tary fubmiffion to endure X^x^punifo- me?jt of fn, in order that all who believe in him might finally be delivered from it. Not that his fufterings and death are to be conii- dered as a punifliment inflided on him by God his heavenly father for the fins of men, or as an equivalent to that eternal punifhmeiu, which finners ought to have fuftained in their own perfons, as fome crudely exprefs them- felves. But there is no foundation in Scripture for this, and it abfolutely contradids the plain dodtrine of Scripture. It is in itfelf injuftice to punifli the innocent for the guilty ; nor can it be conceived how anv wife and right ends of government can be anfwered by fo unrea- fonable an exchange. Nor do the facred v/ritings ever rcprefent the death of Chriil:, as z pwiij/j- tnent inflided on him by hi^father. On the con- C c -^ trarv
3 go Tbc Body cf Chriji broken for us^ Serm. 17.
trary, it was an adl of voluntary chediencey the laft finifliing inilance of duty and fubmiffion. For, fays he, I lay dowjt my life for the fheep ; this cormnand have I received of my father ^ . But how could that be an ad: of cher^rful obe- dience in Chrift, which was infiided on him as a puniflMuent by his father ? This is to confound all language, and to blend the molt inconfiflent notions ; for noihing can appear more llrange, than that the higheil: inftance of obedience to God, fhould be converted by God into the highefl puniiliment on him that paid it. Befides, the death of Chrift was an acceptable inftance of obedience, that which fecured him the eternal affection of his heavenly father. Therefore, faith he, doth my father love me, becaufel lay down my life J. But is ftiffering piinijhraent a reafon or motive of love ? Or, was God's puniftiing Chrift with death, the great demonftration of his love to him : Our Lord vvas alfo crowned with glory and honour for his tafing or fubmitting to death, and had a name given him above every name, becauje he was obedient to the death of the crcfs. But was any perfon ever rewarded for being punifhed ? Or, is the moft extraordinary punifliment a proper reafon for the moft ex- emplary recompenfe ? This is not the lan- guage of Scripture, which ever fpeaks of Chrift's death as an inftance of voluntary fub- miffion to his father, and fo highly acceptable to him, as that upon account of it he placed
* John j^. 18. X X. 17.
him
Serm. 17. ^nd as a Sacrifice for our Sins, 391
him on his own right hand, and made liim King and Prieft forever in the heavenly fane- tuary. Br.t flill Chrift is iiiid to bear the punifliment of fin. He hare our Jins in his own body on the tree -f-. The meaning of the expreflion cf bearing fm, is determined by that paflage of Scripture, where it is faid : The fonjball not bear the iniquity of the father, \, e. ihall not bear the punifl^ment due to his fa- ther's offences ; and even by clafljcal autho- rity, and means precifely the fuffering the punilliment of fin ; as when any pcrfon fuf- fers for his own fin, or unjuftly bears the pu- niQiment of another's. And confider death as the punifhment of fin, annexed to it bv the wifdom and juftice of God, Chrift who fuffered death, fuffered that which was the punifhment for fin j and as he had no fins of his own to fuffer for and yet fuffered for fin, he fuffered that punifhment of death for the fins of others. If we confider fanner Chrifl's death as inf]i6led on him by men, it was inflicfted under the flrid; notion of a pu- nifliment, and he was crucified in the clia- rac^ter of a real offender and criminal ; as an enemy to Casfar, and as a feducer of the people ; yea, as a criminal of the worfl kind ; fince they begged the life of a common thief and murtherer from Pilate, and clamoured Jefus to the crofs inflead of him. Now this fubmiffion to death, which is the punifh- ment of fin, was, that he might deliver thofe
t 1 Pet. ii. 24.
C c 4 who
392 ^he Body cf Chrijl broken for us, Serm. 17,
who believe in him, from an eternal fubjec-. tion to it. For 5y dying he defiroyed him who bad the power of death, even the devil -f-, who. introduced it by fin, and reigns and triumphs over men by bringing them in fubjedtion to it. For unlefs Chrifl had died;, he could not have revived, nor triumphed over death him-? i^\f, nor flicvvn his dilbiples the poffibility and certainty of their recovery from it, by the fame almighty power that raifed him from the dead. And therefore he endured this punifh- ment of fin, io Jhew us that we may be reco- vered from it, to ajfw^e us that we fliall be, ^nd pur chafe to himfelf the right and privilege of ad:ually recovering us.
And with this account is clofely connedled another kniQ of Chrifl:'s giving himfelf for fin ; which is what St, Paul mentions in his epiftle to the Ephefians : Chriji alfo hath loved %is^ and hath given himfelf for us, an offering and a facrifice to God for a fweet fmelling favour *• Should not what has been faid put us oix refleding :
What an unhappy fiat e mankind mufi: be in, to render fuch a provifion for their recovery expedient and necefiary, and how highly the characflers of aggravation of the evil of fm rife from this reprefentation. There is fome- what fo extraordinary in the fcripture account of the incarnation of the Son of God for the fake of men, his giving himfelf to death for their fin, fuftering on the account or by reafori
\ Hcb. ii. 14. • Eph. v. 2^
of
Serm. 17. and as a Sacrifice for our Sins, 393 of it, in their room and ftead, that punifh- ment which was due to them as linncrs, and as a facrifice of propitiation and atonement, that he might fave them from the dominion, and dehver them from the condemnation of lin, bring them to God, and recover therii to life, as gives us the cleareft view of the heinoufnefs of fia in the eftimation of God, and (hews us what fentiments we Ihould form of the heinous and deflrudive nature of it ; fince I think it is impoffible to conceive, whv there Ihould be fuch an amazing proviiion for our redemption from it, as revelation fets before us, if that provifion was unnecefiary, or our redemption could have been in all views io happily accompiifhed any other way. Surely this may be coUeded from the whole : ft is an evil and bitter thing to fin againft God^ and it cannot be amifs that I exhort you : Look to the Son of God, enduring the pu~ ni(hment of fm on the crofs, for your fakes, and be perfuaded by his love, to fin no more.
If his love thus confiraijis us^ hov/ will the confideration of his giving himfelf up to death for our fins comfort and revive us. The end of his death was to purify us from all iniquity; that we might become his peculiar people. If we are thus purified, we are adlually become his peculiar people, we are fure of an intereft in him as our Saviour and Lord, we may ap- propriate the efficacy of his death to our- felves. When we fhew forth his death we may do it v/ith pleafure, as thofe who have
a
^94 The Body of Chrijl broken^ ^c. Serm. 17.
a fhare in the bleflings purchafed by it, and fhould do it with thankhrinefs to God, that hath forgiven and accepted us through the redemption that is in him -, and as thus juftified by and reconciled to God through the death of his Son, wc ought not only to live above the fear of death, but to rejoice in the certain profped of an eternal triumph over it, and wait with hope and joy for that bleffed feafon, when he Ihall reftor.- us to life and immortality, and appear in glory to perpetuate and perfedl our falvation.
r^w^^
SERMON
( 395 )
SERMON XVIII.
The Sacrnmental Cup a Memorial of the New Covenant in the Elood of Chrift.
I Corinthians xi. 25,
^fter the fame manner alfo he took the cupy wheji be had fufpcd^ fiy^^S • ^^^^ ^'^P ^^ ^'^^ New T'ejiammt in my blood, '\this do ye^ as oft as ye drink it, in remembrance of me,
T T E have gone through, in feveral dii^ / V courfes, the accounts given us bv the facred writers of the tiril: parr of this inili- tuticn, as it relates to the bread ; which, the fame niglit he was betraved, our Lord took into his hands, and bleffed, und gave thanks to God for it, and brake it, gave to his dif- ciples, (aid to them, take, eat, declaring, this is my body, which is given for you, and bidding them to take and eat it in remem- brance o\ him.
The Apoftle in my text adds : In like man-- ner afo he took the cup ; and what the expref- fion. In like manner, refers to, the two Evan-
gelifls
39^ Sacramental Cup a Memorial of the Serm . 1 8?.^
gelifts Matthew and Mark expreflly inform us, when they tells us : l^hat Chrijl took the ciipy and gave thanks^ and gave it to them^ fay^ ing : Drink ye all of it, and accordingly, as St. Mark oblerves : T'hey all drank of it. But. let us obferve,
I. Our bleffed Saviour took the cup. The original word properly denotes the vefTel it- felf made ufe of for drinking, but which frequently fignifies the cup itfelf and wine contained in it 5 and alfo very often, the wine or other liquor contained in the veflel, without any regard had to the veffel itfelf ^ .by a metonymy common in all languages. In the firft part of my text, He took the cup, it evidently means both the cup and the wine ; for that there was wine in it appears from his bidding them drink it, and St. Paul fpeaks of dri?2ki?2g the cup, i. e. what was in the cup, as well as eating the bread ; and that the cup had wine in it is plain from what Chrift fays, immediately after he bad them drink of it : I will ?iot drink henceforth of this fruit of the vine, i. e. of that wine which he then gave them to drink, and of which he feems to have then drank part himfelf, accord- ing to the cuflom of the pafchai fupper. And as this cup which he took, and confecrated into a memorial of his own fuiferings, was at the clofe of the paflbver, it is certain there muft have been wine in it ; becaufe they always ufed the beft and moft generous wine at the celebration of that folemnity.
'Tis
Serm. i8. New Covenant in the Blood ofChriJl, 397
'Tis a queftion that hath been much con- troverted, whether our bleffed Lord ufed, when he inftituted this memorial of his fuf- ferings, pure wine, or wine mixed with wa- ter. If we will implicitly believe the Trent catechifm *, our doubt is at once anfwered j which affirms that Chrifl: mixed water with his wine. But the catechifm is a very falfe and lying one, and 'tis certain, that there is nothing in the facred writings by which this circumftance can be determined. If we had any accounts to be depended on, whether the cuftom of the Jews at their paflbver was to drink the one or the other, we fhould have fome ground en which to form a probable judge- ment in this affair. But I think we have no accounts that are genuine and exprefs. The Jtiios, Greeks and Romans , ufed fome- times pure, fometimes mixed wine in their feftivals -, and as to what the Jews drank at the paflbver, they feem to have been at li- berty to ufe indifferently one or the other ; and accordingly we find their beft writers fpeaking of the ufe of either in the paflbver, as a thing entirely at the difcretion of thofe who drank it. If I was to form a judgment from circumftances, and the nature of the inftitution, which fort our bleffed Saviour gave to his difciples, I fliould greatly incline to think it was pure wi?ie. For though when Chrifl's body was pierced, there came forth blocd and "water ; to reprefent and keep
* P. 182, § 18. .
up
^9 ^ Sacramental Cup a Memorial of the Serm . i S.
up the memorial of which the T'rejit catechifni fays J, v/ater is to be mixed with wine ; yet whea Chrift gave them the cup, he fays ': this is my blood of the New Tejlament^ cr the New ^Tejlainent confirmed by my blood ; his blood being the only thing he mentions, and as far as appears from the hiilory, of which he in- tended here to appoint the memorial. So that as the cup was properly the memorial of Chrift's bloody and that only according to the inftitution, it fliould feem that the pure wine was more fit for fuch an ufe, than wine mixed with water.
It is certain, however, that the primitive Chriflians very early ufed wine mixed with water in their celebration of the Eucharift. yufiin Martyr -^^ who lived and flouriilied about the year of Chrift 140, fpeaks ex- prefily of the cup of wine and water, as do Ireiiceus^ Cypriany and others after him. But thofe authorities are too late to fettle this con-* troverfy ; for 140 years was time enough to introduce fuch an alteration from the primi- tive inftitution. x^nd I apprehend it was a real deviation from it. St. Paul tells us, that am.ongft other abufes of the Lord's Supper by the Corinthians, this was one : In eating every one taketh before other his own flipper y and cne is hungry y and the other is drunken || ; which excefs much fooner happens by mere wine, than by mixed, and therefore feems to point out what was the original cuftom at this fo-
4: P. 182. § 18. t Apol.p. 96. II Ver. 21.
lemnity*
Serm. i8. New Covenant in the Blood of Chriji, 399 lemnity. But though this is far from being a clear point, that Chrift ufed wine mixed with water, and that the ufe of fuch tem- pered wine was from the very firfl beginnings of Chriflianity ; fo as the matter is left thus un- determined ; though I think pure wine more proper for the memorial of Chrift's blood, and more probably ufed by our Lord himfelf, yet I apprehend 7ieither of them ejfential to the ordinance, and that one or the other may be made ufe of, as the nature of different climates may render more proper, or as Chriftians are differently perfuaded in their own minds. We who make ufe of pure wine cannot certainly be wrong, as there is not the leafl: mention of any water to be mixed with it in the New Te{lament,and as there is one more remarkable circumftance, that feems almoft to determine it in our favour ; and that is, that Chrift ex- preflly fays of that which he gave his dif- ciples to drink, that it was the fruit of the 'vine. For as he held the cup in his hand, and w^as giving it to them, he faid : I will not drink henceforth of this fnit of the 'viiie "* ; fo that what he drank, and gave them to drink, was the proper produce of the vine. But wine mixed with water is not properly the fruit of the vine, a character that more truly belongs to the unjnixed juice of the grape ; and therefore, in the Greek language, as the pure wine is denoted by one term, fo is the
* Matt. xxvi. 29,
mixed
400 Sacramental Cup a Memorial of the Serm, iSr-
mixed wine by another, whieh properly fig- nifies the mixture. But enough of this.
2. When our Lord had thus taken the cup into his hands, St. Matthew and Mark add : He gave thanks ; which is what St. Paul and St. Luke mean, when they fay : The one, Likewife alfo the cup ; the other, after the fame man?ier alfo he took the cupy the original words, rendered like-wife alfo, and after the fame man- ner alfo, being the fame. As he took bread and gave thanks, fo aifo he took the cup and gave thanks. So that there was a peculiar thankfgiving for each of them, firft for the bread, and then for the wine ; and as pofitive inftitutions can never be too punctually ad- hered to, I think this diilind: thankfgiving over each element (hould be continually ob- ferved. And in this our Lord feems to have complied with the cuftom of the Jew^s in the paifover, who made ufe of a diftini^l bene- di(ft:ion over the bread, and another over the wine> the latter of which was: Blejfed, or praifed, be thou, O Jehovah, our God, the Sove- reign of the world, who has created the fruit of the vine. Whether our Lord's thankfgiving for the wune was in thefe ufual terms, we know not ; and as we have no form of thankf- giving left us by Chrift:, or his Apoftles, or any of the primitive Chriftians, this muft be left to the determination of the feveral par- ticular churches, or to the prudence and piety of the pallors and prefidents of Chriftian a"f- femblies ; whofe thankfgivings on thefe occa-
fions
Se rm . 1 8 . New Covenant in the Blood of Chrift, 40 1 fions fl:iculd be generally fliort and plain, and fuited, as well as may be, to the nature and delign of the inllitution. And this thankf- giving is the cnly conjecration that can be of the winei To confccrate any thing is to feparate and fet it apart for facred ufes 5 and when we blefs God for the facramental wine^ which we are to drink in remembrance of Chrift's blood, that w^as (bed for the remiirion of fins, we do thereby feparate the wine from all common ufes, and fet it apart for this reli- gious purpofe, the commemoration of Chnft's bloodj as the propitiation for the fins of the world 5 and the pronouncing thefe words^ This cup is the New Tcftament in my hhcd, which is JJjedjhr many ^ for the remi/Jion of fms^ are not the confecration, but declarative of what the wine is, and the facred purpofe for which we are to drink it, in confequence of the confecration, or the thankfgiving offered to God on account of It. But,
3. When our Lord had taken the cup, and given thanks, he faid, as St. Matthew informs us : Drink ye all of it. And accordingly Mark expreflly affures us, they all drank cf it, i. e, of the wine in the cup. And this ac- count is truly worthy of obfervation. Of the bread it is only recorded, that Chrift faid, take and eat it, without the addition of, and they all eat of it -^ but of the wine, the Evangeliit affures us, and they all drank of it \ from whence it appears, that the drinking the wine was as efential a part of the inftitution, as the
Vol. IV. D d eating
402 Sacramental Cup a Memorial of the Serm. i8.
eating the bread, and that the Lord's Supper cannot be rightly obferved by the eating the bread, without we drink the wine alio, which is at lead of as great importance as the other. The death of Chrift is reprefented in the facred writings as the propitiation or atone- ment for fin, and we are expreflly command- ed to drink of the facramental wine in com- memoration of his blood, that wasfiedfor the rernijjion of fins. Now there was no atone- ment under the law without (bedding of blood, and the atonement did not confift merely in the death of the facrifice or offering, but in prefenting the blood '^, Aaron, fays the law, fhall make an atonement upon the horns of the altar with the blood of the fm offerings of the atonement, and the fprinkling of the blood on the altar was neceffary to this atone- ment, and Mofes blames the fons of Aaron J, becaufe the blood of the facrifice was not brought in, within the holy place, to make an atonement before the Lord. And God fays to the Jews by Mofes : T^he life of the feJJj is in the bloody and I have given it to you upon the altar to make atonement for your fouls ; for it is the blood that maketh an atonement for the foul -f*. And there- fore unlefs we drink of the wine in com- memoration of the fheddingof Chrifl's blood, we do not commemorate the death of Chrift, as a facrifice of atonement for the remiflion
• Exod. XXX. lo. jXcvIt. X. 18. t xvii, ii.
of
Serm .18. New Covenant in the Blood of Chrifi, 4 03
of fins; whereby one principal intention of the inftitution of the Lord's Supper is intireiy loft, or kept out of the view of the chu.ch of Chrift ; the dead body of Chrii}, repre- fen ted by the broken bread, being no proof of his being a facrifice of propitiation and atonement, tl:e fliedding his blood being ne- ceifary to conftitute it fuch, and the drinking the wine in commemoration of it being as neceffary to bring ii to our remembrance. BefideSj the command of Chrift, Dj^'nik ye all of ity is as politive and exprefs, as when he gave them the bread, and faid, Take^ eat ; and therefore there can be no more reafon for eating the bread, than for drinking the wine ; they both ftand upon the fame foundation, they are inftituted by the fame authoritv ; if there be any good reafon for omitting one part of the inftitution, there is an equally good one for omitting both ; and if either is to be retained, neither ought to be omitted ; for this will be to curtail the inftitution, and render it maimed and imperfect ; and efpe- cially fince the ends to be anfwered by drink- ing of the cup are equally important with thofe intended by eating the bread. For
When Chrift had given thanks, and as he was giving the cup to his difciples, he laid : 7^/jis cup is the New T'ejlament in my blood. This ■■ doy as oft as ye drink it^ in remembraKce of n:e. There is fome little variation of expreftion ia the account given of thefe words of Chrift, by the feveral lacred writers that rcDort tht-m. D d 2 ' By
404 Sacramental Cup a Memorial of the Serm. i8.
By St. Matthew they are thus related : I'his is my blood, the blood of the New Teftament, the bkod fiedfor many for the remijjion of fins * ; for this is the proper rendering ot the original words. In like manner fhould St. Mark be rendered : T^his is my blood, the blood of the New T^ejlamejtt^ the blood Jhed for majiy-f. St. L^if/J/s account is : 'This cup is the New Tejlament in my blood, which is jhed for you J. And St. Faul in my text : This cup is the New Tefament in my blood. This do yCy as oft as you drink it^ in remembrance of me §. Under this difference of expreflion, the lame important truths are conveyed to us, as will appear by particularly comparing and confidering them.
I. Our Lord fays. This is my blood-, which words, if taken in their connexion with the foregoing, cannot be miftaken as to their proper fenfe. He took the cup, and gave thanks^ aiid gave it to them, and faid, drink ye all of it, for this is my blood, i. e. this cup is my blood. For St. Luke and Paid expreflly fay : This cup is the New Tejlament in my blood. In the fame manner the broken bread is the body of Chrill broken for us, fo is the cap the blood of Chrift Ihed for us. Now who doth not fee, how totTiWy ahfurd zW this is, if interpreted //V(?r^//)^. This cup is my blood, is abfolute n on fenfe with- out a figure. In like manner, This cup is the New T(jiame?2t in wy blood, is a monftrous ailiftion according to the letter ; that a cup
* Matt. xxvi. 28. t Mark xiv. % Luke.
§ I Lor. Xw 25.
fhould
Serm .18. New Covenant in the Blood of Chrift. 405
fliould be a teftament in another's blood, is, ftriclly fpeaking, a thing abfolutely impoffible. But by the common figures of language, all is obvious, eafy, and inltrud;ive. The cup is by a frequent figure put for the wine con- tained in it. T^his wine is my blood. By a like €afy metaphor, ufual in the lacred writings, the wine is laid to be what it reprefents. This wine is my blood, or is to reprefent and bring to your remembrance, and be the conftant memorial of my blood. A thoufand inilances almofl: of this figurative manner of fpeaking may be produced ; bat I (hall content myfelf with one, becaufe fully and literally to the purpofe, and it (hews the genius and ufage of the Hebrew language. When David longed for water out of the well at Bethlehemy which was then garrifoned by the Philiftines, and three of his mighty men broke through the hoft of the Philifiines, and drew water from the well, and brought it him, David would not drink it, but poured it out unto the Lord, fay i no; : Be it far from me, O Lord, that I Jhould do this. Is not this the blood of the men ^? or, this is the blood of the men that went in jeopardy of their lives : Or, as the WTiter of the book of Chronicles expreflTes it : Shall I drink the blood of thefe men that have put their lives in jeopardy -f ? But how could this be literally true, that the water of the well of Bethlehem could be the blood of the three worthies who fetched it thence. It could not be fo literally,
* 2 Sam. xxiii. 17. f i Chron. xi. 19,
D d 3 but
4o6 Sacramental Cup a Memorial of the Serm. \%.
but was certainly ib in the fenie David in- tended. The vvaier was their blood, in a fie Li rati ve, the only itxiiz it could be fo \ it indeed was the proper memorial of that blood which they ran the danger of ihedding for his fake y the proof of their courage, refo- lution and ztal for his fervice, and of the af- fection and fidehiy they bare him. In hke manner the v/ine at the Lord's Supper is the blood of Chrift, figuratively, as it is reprefenta- tive of his blood 3 of his blood, not only hazarded, but adually fhed, and therefore the memorial of his conftancy and firmnefs of mind, of his obedience and fidelity to God his Father, and ot his affedion and friendibip to the children of men. In like manner, when St. Luke and St. Paid fay : T^his cup is the New "l^ejiament in 7ny bloody the meaning is : The Nev/ Teftament was that for which he not only hazarded, but adually ihed his blood i by which he purchafed and confirmed it; juft as David fays : T^his water is the blood of thefe meuy as that water was purchafed and ob- tained by hazarding their blood. And ihefe forms of fpeech are exceeding expreffive, and nothing can be more contrary to all fair and juft rules of interpretation, than to give a literal fenfe to an expreffion which appears abfard and contradid:ory, when by the com- mon figures of language a rational, important and ufeful meaning may certainly and eafily be afcribed to it. And wine is the propereft emblem almoft that can be of blood, as it is a fort of blood itfcif, and is fo called by the
facred
Serm. i8. New Covenant in the Blood of Chrijl. 407
facred writers. Jadah JJ:all waJJj his cloaths in ihf blood of grapes %, And again : "Thou ciid/l drink the pure blood of the grape ^. It is fo called alfo by the profane writers. The principal things^ lays the fon of Sirach, for the whole ufe of mans life^ are water \,— flour of wheat ^^^ — and the blood of the grape -f*. And by other writei's wine is called, the blood of the grape ^ thefweet blood, the blood of the cluflers, the blood of the earth X\y and other terms of a like fignifi- cation, that abundantly juftify the fjgnificancy and propriety of the fcripture language. But,
2. Chrill: fays, not only this cup, or wine, is ?ny bloody but that it is the blood of the New ^eflament, This is my blood, the blood of the New Tejlament, according to Matthew and Mark ; or, according to Luke and Paul, This cup is the New Tefta^nent in my blood ; the two dif- ferent expreffions giving the fame important nicaning. For, This is my blood of the New Teflamtnty is that blood by which the New Teflament was purchafed and ratified ; and this Clip is the New Tejlament in my blood means, that this New Teftarnent was that important bleirinf<, for the purchafe and confirmation of which he gave his blood. This is the form of expreflion made ufe of by Mofes, upon the folemn ratification of the covenant that God anciently eftabliihed with his peculiar people the Jews §§ ; for Mo/es took the blood of the facrifice, and fprinkled it on the people,
X Gen. xlix. 11. § Deut. xxxii. 14. || Ecdef. xxxix. 26. • Eccief. I. 15. t I Mac. vi. 34. ' Jt V/etlrcni ia '
Matt. xxvi. 23. §§ Exod.xxiv. S.
D d 4 and
40 15 Sacramental Cup a Memorial of the S e r m . i S .
and faid : Behold the blcod of the covenant, which the Lord hath made itith you \\ ; which words are cited by the author to the Hebrews, to Ihew the conformity between the ratification of the Jewij/j and Chriftiaji covenant ; the former being fokmnly ratified by the blood of the facriiices of beafts, the latter by the precious blood of the Son of God. In every flain facrifice there are two parts : The dead body without the blcod, and the blood as feparated from the body. The bread, in the Sacrament of the Lord's Supper, is the dead body of Chrift without the blood, which ran from him on the crofs 3 the w^ne is peculiarly the blood of Chrift, as feparated from the dead body; and as the atonement for fin under the law WIS made folely by the fhedding and fprinkling of the blood; io inconformityto this, the blood of Chrift under the New Teftament is confidered and reprefented as the great pro- pitiation for the fins of men 3 according to that oi^ujchn : 1.% blood of Jefus Chrift his Son cleanfeth its from all fin *. Agreeable to which the author to the Hebrews fays : If the blood of hulls and cf goats, fandiifies to the purifying cfthefiefldy how much more fmll the blood of Chri/K who through the eternal jpirit offered himfelf ta God without fpot, purge your co7ifciences f7:'om dead works y to ferve the living Gcdf ? And fo in the Revelations : I'o him that hath loved iiu and wafhed us from our fins in his own blood, to him be glory and dominion for ever and ever %- And
II Heb. ix.2o. ♦ I John 1.7. + Heb. ix. i:, 14.
% Kcv. i. 5. ^ / I T
it
Serm, 1 8 . New Covenant in the Blood ofChrift, 409 it is to this blood, as the propitiation for fins, that our Lord refers, when he fays : This is my blood of the New Tefiament, as appears by what is imoiediately added : Which was filed for the remiffion of fins, /. e, as the propitiation for fins, in order to obtain the remiffion of them. So that if the cup be omit.ed in the Lord's Supper, one principal intentior. of the whole inftitution will be loft, viz, the memorial of that propitiation for fin, which was made by the fhedding the blood of Chrift.
The word we render 'Tefiament hath a dou- ble fignification in the Greek language, and denotes a covenaitt made between two or more parties, and the laft will or tefiament of any perfon, and it is rendered by both thefe words in our tranflation. By a covenant^ in that paflage where the author to the Hebrews tells us, that Chrifi bath obtained a more excellent mi- nifiry\ by how much alfo is he the mediator of a better covenant^ which was efiablifioed on better promifis §. By a tefiament y in the words of the inftitution of the Lord's Supper, this is the New Tefiament in my bloody and in many other places ^ and there is one paflage of fcripture, in which the word is ufed feveral times, and conftantly rendered by our inter- preters teflamenty where they ought to have varied the rendering, and in the firft part of the paflTage to have tranilated it, covenant -, and \n the fecond, tefiament , which will render
§ Heb. viii, 6,
one
4io Sacramental Cup a Memorial of the Serm. iS^. one of the moll difficult paffages of fcripture^ that hath greatly exercifed the pains and learn- ing of the criticks, exceeding intelligible and plain. How much more, faith the author to the Hebrews, fhall the hlood of Chrifi, wha through the eternal fpirit offered himf elf to God, furge your conjliences from dead works to ferve the living God || ? And for this caufe the lacred writer proceeds, becaufe of the greater efficacy of his blood, he is the mediator of the new co- venant for the redemption of the tranfgreffions, that were under the firjl covenant^ fo it {"hould be rendered, not teftament, as in our tranflation, that they which are called might receive the pro^ mife of an eternal inheritance. 'The firjl covenant is that which God made with the Jews, by the mediation of Mfes ; the fecond covenant and the better one, that which God hath made with all fincere Chriftians by the me- diation of Chrifi, After this the Apoftle goes on to compare the two covenants to a tefta- menf or will-, and the iimilitude confifls in this, that as no teftament or will can take place, or is valid without the previous death of the tefiator, fo neither would the Mofaick covenant have been valid or taken place with- out the death of the facrifice, nor the new co- venant without the death of Chrijl, the me- diator of it ', for thus the Apoftle proceeds : For where there is a tefiament or will, there mu/i alfo he of neceffity the death of the tefiator -, for a tefiament or willis of force after men are dead,
li Pleb. ix. 14 20.
fince-
Serm. 1 8. New Covenant in the Blood of ChriJ^, I r t fmce it is c/' ■ ^.. uigtb at all ^hilft the tejlator lives, . God's new covenant with man-
kind refembles a peribn's lafl: will or tefta- nient. For as this is of no force or validity and the execution of it can never take place, 'till after the death of the teflator ; lo neither could this new covenant of God with Chrif- tians ever take place, or be properly ratified, and carried irjto execution but by the previous death of Chrift ; where Chrift is compared to the teftator, as bequeathing the bleffings of the new covenant to Chrijlians, the co- venant which contains the promKes and grant of them to a teftament or will, and the death of Chrift to the death of the teftator, as Chrift's death renders the nevv^ covenant as valid, as the death of the teftator doth his will. And in thefe views the Chriftian covenant is with great propriety compared to a teftament; and therefore the word may be well tranilated by the term, will or teftament, when it denotes the Chriftian covenant \ though I think in general the word covenant v/ould have been the moft expreflive and proper; and particularly in the words of inftitution ; this is my blcod of the new covenant y or this is the new covenant in niy blood ; becaufe thefe words are moft cer- tainly taken by Chrift from thofe words of Mofes, v^hen he fprinkled the blood of the fa- critice on the people, and faid : Behold this is the blood of the covenant^ which the Lord hath made with yoih concerning all thefe words * ; for
* Exod. x::iv. 7 — 1 1.
there
412 Sacramental Cup a Memorial of the Serm. i ^,
there was a very folemn covenant made be- Uveen God and the people ; God proaiifing many bleffings if they would obey his voice, and they engaging themfelves by the moft ex- prefs ftipulation to an intire obedience to what God had commanded them. Ail that the Lord hath /aid we will do, and be obedient ; the •whole ceremony conciading with a feaft on the facrifice, in the preience of God.
And this leads us to confider, how the blood of Chriji is the blood of the Jiew covenant ^ or in St. Paul's language, how the cup or the wine contained in it, is the new covenant in Chriji' s blood. The meaning of the paf- fage in MofeSy Behold the blood of the covenant which the Lord hath made with you , certainly means : This is that blood of \.\\q facrifice, by which the covenant now entered into is fo* lemnly ratified and confirmed between God and you ; by which God aflures you he will grant, and engages to beftow on you the bleffings he hath promifed you, and by which you folemnly promife and engage to do what God hath commanded you. Sacrifices in an- cient time were the folemn ratification of co- venants, by which the parties pledged their fidelity to each other, for the performance of what was mutually ftipulated. I could eafily confirm this to you, by many paffages from prophane hiftory, were it needful, and the ratification confifted principally in thefe two circumdances ; the one, hy fpiH/ikling the blood of the facrificcs upon the parties who covenanted, or by their drinking part of it,,
ta
Serm. i8. New Covenant in the Blood of Chrijl. 41^ to denote the mutual engagement, and the facrednefs of it ; the other, by the parties eating of, and feafting on fome part of the jacrijicey to denote their mutual reconcilia- tion, friendfhip, and good faith. Thefe were the ceremonies made ufe of at the folemn ratification of the Mofaick covenant between God and the Jews ; and if I am not greatly miftaken there is fomewhat anfwerable to this in the ratification of the Chrijiian covenant by the blood of Chrill:. The covenant be- tween God and -AXJincere Chriftia?is is this * : / will put my laws into their mind, and write them in their heart s, and I will be to them a God, and they Jhall be to me a people. And they JJoall not teach every man his neighbour, and every man his brother, faying. Know the Lord ; for all fiall hiow me from the leaf to the greateft -, for I will be merciful to their unrighteoufnefs, and their fins and iniqidties will I remember no more. So that God on his part covenants, to grant us the knowledge of his will, and to forgive us our fins 3 and Chriftians on their part promife to make his laws the ride of their conduB, and to live and adl as becomes his people, fuitable to the advantages they are favoured with by him. And into this covenant all fincere Chrifl:ians do heartily enter, and the facra- mental bread and wine, eat and drank by them, are the folemn rites of ratification of this mutual covenant between God and them ; and when they drink of the facramental wine^
* Heb» viii. lo.- ■ 12.
they
4 1 4 Sacramental Cup a Memorial of the Serm i S . they may fay : This is Chrift's blood, the blood of the new covenant, by v/hich that covenant is mutually confirmed between God and us, wherein God engages to forgive us our fins, and we fokmnly engage to live and a6l as his people ; and as it is the wine that we drink, which is reprefentatively the blood of Chriil, fo the Apoflle exprellly calls it the mnmunmi of the hlood of Chrijl -f ; 'The cup, i, e. the wine njokicb we blefs, is it not the com- miinion of the hhod of Chriji ? /. e. Do we not fliare in the facrifice of Chrift's death, in the expiation for fin made by his blood, and are we not by this blood of the covenant fandi- fied and feparated unto God, and openly ac- knov-dedge ourfeives to be fo by our volun- tary communion in it. And as the facra- mental bread is the body of Chrift, that Vv^as broken for us, by inftltution and memorial, fo our eating this bread is our ccrnmunion ijoith the body of Chriji ; our feafting on the facri- fice of God ; by which God alTures us of his friendfliip, reconciliation, and the benefits of redemption ; and we in return publickly pro- fefs our reconciliation in temper and life to God, and our determined purpofe to live as becomes his people. And this I am, upon the matureft reflexion, convinced, is the {landing intention of the Lord's Supper, viz, to hQ 2i federal tranfa^lion, and a very ferio'JS and facred renewal and confirmation of the covenant of falvation between God and D:ian.
1 Cor. X. i6.
But
Serm. i8. New Covenant in the Blood of Chrifl. 415
But this will deferve a mere particular con- fideration ; only let us, who this day (hall join in the reception of thefe facred memo- rials of the body and blood of Chrift, con- firm our purpoies of obedience and fidelity to God, and make a frefli confecration of our- felves to his fervice. Then may we rejoice, that God admits us as friends to feaft with him at his table, owns and regards us as his children, and will finally grant us the inhe- ritance of eternal life.
SERMON
4j6 ne Lord's Supper Serm. 19^
SERMON XIX.
The Lord's Supper a federal Tranf- adion*
I Corinthians xi. 25.
T'his cup is the New Tejiament in my Moo J,
ST. Matthew and St. Mark relate thefe words with a little variation, but en-* tirely to the fame purpofe and meaning, viz^, T'bis is my bloody the blood of the New I'eftament. The words of St. Paul and Luke, l^bis cup is the New Tejiament in my bloody evidently mean : This wine, which the cup contains, and which I have given you to drinkj repre- fents, and is by memorial^ my blood, by which the Nev/ Teftament is folemnly rati- fied and confirmed ; which is entirely the fame thing with what St. Matthew fays : T^his is my bloody the blood of the New T^cfiament ; a form of expreffion taken from the words of Mofes, upon the folemn ratification of the Jeiwlh covenant, between God and that peo- ple
Serm. 19. a federal Tranfa^lion, 417
pie, when he took the blood of the facrifice, and fprinkled it on the people, and faid : Be- hold the blood of the covenant^ isohick the Lord hath made "with you.
It hath been obferved to you, that the word we render tejlament fignifies a covenant alfo, as well as a tejlament or i^ill ; and that from a prior fenfe of the word, equally ap- plicable to a covenant or w^ill 3 viz. a difpo- Jition ; the laPc will of any perfon being the final difpofition of his property and eftate 3 and a compad or covenant between any two or more perfons, being the folemn regulation and difpofition of the particular affairs, to which fuch covenant or agreement relates. And as thefe words of the inftitution, this is my blood, the blood of the New Tef amenta are taken from thofe of Mofes, upon the rati- fication of the feu-if: covenant^ I apprehend, had the word been rendered covenant in my text and the parallel places, it would have been more expreffive of the nature, and cer- tain intention of the Lord's Supper.
For when Chriil: faith, this cup is the New Tejlament i or covenant in my blood, he cannot be underftood to ufe the exprellion in any other fenfe than w^hat is conformable to the intention of the like v/ords, when made ufe of by Mofes. God had promifed the peo- ple "^ : If ys 'vdHI obey my voice indeed^ and keep my covenant y then ye J]:ail be a peculiar treafure unto me, above all people ; for the earth is jnine >
* Exod. xi'x. 5, 6.
Vol.. IV. E e and
41 8 J he Lord's Supper Serm. ig*
and ye Jhall be unto me a kingdom of priejisy and an holy nation. And when God had given the law ifom Mount Sinai, and Mofes had written all the words of the Lord, he took this book of the covenant, which he had written, and read it in the audience of the people -f*. They immediately laid : All that the Lord hath faidy will we do a?2d be obedient. This was a foiemn compad: or covenant between God and the Jewifli nation, by the media- tion of Mofes ; God folemnly promifing to take them for his peculiar people, upon their promife of obedience to his law 5 and they as folemnly engaging that they would be obe- dient, and do whatfoever he had commanded them. In confequence of this mutual ftipula- tion, Mofes took half of the blood of the fa- crifices, that had been offered on this occa- fion, and fprinkled it on the altar, and the other half he fprinkled on the people, and faid : Behold the blood of the covenant^ which the Lord hath made with you concerning all thefe words, i, e. concerning what he hath pro- mifed you, and you expedt from him ; what he hath commanded you to do, and what you have engaged to perform in obedience to him. And the blood of the facrifice was the blood cf this covenant. It was fprinkled on the altar, as reprefentative of God, and fprin- kled on the people ; by this communion of God and tiieaj in the fame facriiice, both folemnly and publickly plighting their fidelity
• Exod. xxir. 4 — 7, 8.-
to
Serm » 1 9 * a federal JranfaBion, 419
to each other, in what they had mutually fli- pulated ; God A^d<}inngh\mk]i propiticus and favourable to them, and tkcy prcmijing perpe- tual allegiance and fubjeolicn to him. It was the frequent, the almoil conRant cufiom in the early ages of mankind, to ratify and confirm all covenant traniadions of impor- tance, with facrifices -, and the mutual parti- cipation of both the parties in them, as it was a very folemn aft of religion, was callin:>- God to witnefs to the (incerity of each other's intentions, and therefore laying themfelves under the flrongeft obligations, both of duty and interefl:, to a firm and conftant ad- herence to what they had refpedively fti« pulated.
Thefe obfervations will help us, I appre- hend, to underftand the true meaning of thefe facramental words : 'This is my blood, the blood of the New T^ejl amenta or covcnaiit -, and for the better explication of them, we may make the following remarks.
I. The ^c^^/ revelation contains the ferj^is of a proper ilipulation, federal iranjadlicn, a?:d covenant between God and man, calls upon thofe to whom it is preached to accept of and enter into it. Covenants always fuppofe iv:o or more principal contracVmg parties, and they may be made between equals, friends, ene- mies, fupefiors and inferiors 5 they may be entered into for fettling difputed rights, or for eflahlifhing real ones ; for conferring new priviledges and grants, or the reftcratioii of forfeited and loft ones ; whatever be the E e 2 ch a railed
4.20 The Lord's Supper Serm. 19*
chara£ter of the perfons, or whatever the contract refers to, yet if there be the requifite parties, and a mutual agreementj 'tis a proper covenant. The one principal party in the Chriftian covenant is God, and this co- venant is propofed by him out of his friendly regard to the falvation and happinefs of a finful world. And as it is his propofal, it carries authority and obligation with it, and we are no other wife at liberty to refufe our aflent to ir, than at our peril, and the forfeiture of all that is dear and va- luable to us. For though the promife on God's part relates to p;ivileges and bleffings, that men have no right to claim, antecedent to his promife, and which there could be no inducement for him to bellow, but whatarofe from the didiates oi his own wifdom and goodnefs ; yet what !ic requires of us, in order to our own intereft in the bleflings pro- mifed, is what he hath an unalienable right to command, and what we are under the ftrongefl: obligations, by the very law of our natures, to obey. But,
2. God, as a party in the Chrijiian covenant 9 gives many clear and ^x prsfs promifes, promifes that relate to the moil valuable bleffings ; called therefore exceedhig great and precious promifes ; and with t'ciz higheft reafon called fo, becaufe they refpedl principally the moft valuable part of our natures, our reafonable and immortal fouls , becaufe the bleffings promifed are of the higheft importance in themfelves, and fuliable to the moft preffing
neceffities
Serm. ip: a federal tranfa5lion, 421
neceffities of our beings , and becaufe they are of eternal duration, and will avail us in that world, of which we are ourfelves to be the evcrlafting inhabitants. As the great rea- fon of God's condefcenfion in offering this covenant to our acceptance, is the fin and confequent mifery of mankind ; the primary blefTing, and what is introdud:ory to all the reil:, that God harh promifed, is redemption through the blood of Chrijiy even the fcrgivenefs cf fins^ accordvig to the riches of his grace. As we cannot be reftored to a (late of peace and and friendlhip with God, ever become the objedls of his affe-flion, or delight ourfelves in him as our God and Father, without an univerfal conformity to him by the purity of our hearts, and the holinefs of our lives ; therefore God hath promifed to give to men. kis holy fpirii^ to recover them from the power and prad:ice of fin, enable them to live the Chriftian life, and affift them in the great duties of religion and virtue. And as the wages of fin is death, and all mankind are fubjed: to the dominion of it, and the punifli- ment of fin can never be reverfed whilft we continue under the dominion of it ; therefore God hath engaged himfeif, by the <2;ofpel co- venant and prooHie, to reftore us to life and im-- viortality : And that the encouragement to enter into his covenant, might be the ftrongeft that could poflibly be offered to us, excite our warmefl: denres, and av/aken in us the moft acftlve ambition, he hath farther aflTured USa that this life and immox^tality fhall be cn- E e 3 dowed
422 ^he Lord's Supper Sertn. 19.
dowed with an inberifa72ce incorruptible^ unde^ filed, that fadcth not away, and that is referved in Heaven for us. This is the friendly and gracious engagement and ftipidation of God towards men, and thefe the blcffings he obliges himfelf by covenant^ and even by oath^ to confer upon us. For God, "willing more abundantly to JJjew unto the heirs of pronnje the immutability of his courfcl, confirjnedithy an oath j that by two immutable things^ in which it was impojjible for God to lie, we might have a firong conflation, who have fled for refuge to lay hold of the hope that is fit be j ore us *.
But are all thefe promil'es without any 11- niitation ? Are there no terms required of us ? Nothing that we are to engage for on our parts ? No folcmn ftipulations and pro- mifes, that we are to enter into, that we may become the heirs and the final poirefTors of thefe bleffings ? Then they would not be made with prudence ; and therefore,
3. God requires of us, who are the other parties to this covenant, an intire compliance with the terms, on which he hath made the grant of them depend. The indiipenfible terms of forgivenefs are repentance towards Gcdy and fiaith in the Lord Jejus Chrifl ; and when we enter fincerely into God's covenant, we promife on our parts to embrace the dodrines of Chriil, to cleanfe ourfelves by repentance from all iniquity of flelli and fpirit, to efcape the corruptions that are in the world through
"• Heb. vi. 17, 1 8.
lufts.
Scrm. 19. a federal 1'ranfaSfion, 423
lufts, to cultivate within ourfelves the divine nature, and to pcrfeB hcU?7efs in the fear of God, When farther he promil'es to give his grace and lioly fpirit, as a fpirit of truth, holinefs and nev^ obedience, to whom is this promife made, and who may expec^t the in- valuable blefiing of this heavenly guide and comforter ? Our Lord hath determined this, when he tells us, Our heavenly Father loill p-Z^.)^ his hcly fpirit to them that afk it ^, Nor is it enough that we afk it; for it muft be aflied with humility, and a deep fenfe of our need of it 'j for God reffteih the proud ^ but giveth grace to the humble \. And when we receive it, we muft improve it, according to the rule of wifdom and equity % : Ti every one that hath, that improveth what he hath, fall be given, end he jhali have abundance ; but from him that hath not, who for not improving his talents, is juft in the lame condition ^s though he had nothing, fall be taken away even that which he hath. And though it is God, who worketh in us both to will and to do of his own good plea- fur e, yet we muf, for that very reafon, work out our own falvation with fear and tre?jwling^ and give all dilige72ce to make our calling and elc5lion Jure, He therefore who expedts the benefit of God's promife in this inftance, and lays claim to the affiftancc and grace of the fpirit of God, he determines in his own mind to ailc thefe with a becoming humility and fervency, diligently to improve his affiftances, to follow
* Luke xi. 13. f James iv. 6. J Matt. xxv. 29.
E e 4 his
424- ^^^ Lorcf's Supper Serm. 19.
his diredlion, and co-operate with his own endeavours towards attaining that faliitary end, for which this heavenly gift is pron-ifed and vouchfafcd. And if he <ioth thus deter- mine, he fo far embraces the prpmii jr of God in reference to this bleffing, becomes a party in that covenant and conilitution which gives it, and if he adts agreeable to his par- pofe, hath a right, from the ftipulation and voluntary promife of God, humbly to clai ra the grant of it from him. And finally, the promife of eterjtal life and bkjjednejs, by a gio= rious refurredtion from the dead, and in con- fequence of afolemn acquittal at the judgment ieat of Chrift, how exprefs is it, and how frequently repeated ? But hath every man a, right to expecfl and claim this glorious pri- vilege, becaufe God hath promifed it ? None furely but thofe, who com.e within the charac- ter, to which God hath appropriated the lifa and bleffednefs of the world to come. They. only, who have do?2e good, fball come forth unto-, the refurreBion of Ufe §. They only who are righteous ||, {hall be acquitted and accepted at the tribunal of Chrift, and commianded ta inherit the kingdom of God y and if we con- tinue patleiit in welldoings and continue to feek after glory, hofiour, and immortality, and have. cur fruit unto holinefs, we JJxdl obtain eternal life. And indeed there is nothing more evi- dent, than that a determined, habitual per- fcyering courfe of piety to God, and univerfal
% John V. 29. 11 Matt. xxv. 34.
righteoufnefa
Serm. 19. a federal Tranfa^ion. 425
righteoufnefs towards men, is ncceflary, by the unalterable confcitution of God through Chrift, in order to our final refurre<5lion to eternal happinefs. With this qualification and- pondition, God hath limited this glorious pro- mile. All fuch, therefore, who are deiliiute of this character, have no more interell in this promife, than if they had never heard of it. By reiufing to comply uith the ccnditicn of the promife, they l hfolutely renounce all intcreft in it, and cot/M thrmfehes unworthy of eternal life. 'Tis the ierious purpofe, and conllant endeavour, out of obedience to God, and a thankful cofnpliance with the terms of his cfieied mercy, to deny all imgodiinef and 'worldly luPis^ and to Ihefckerly, right eonJJy and godly, in the prefent worlds that gives a fure inte eft in, and the reafonable hope of fliaring that grace of God, which brings falvation. And as God makes the ofier of this falvation, ypon this condition, and this only, he who confents to the condition, becaufe reafonable in itfelf, and infifted on by God,- in order that he may obtain the blefling, hereby binds himfelf to fulfil what God demands on our part, and therefore hath the promife and veracity of God to depend on, that he fliall obtain the heavenlv life and bleflednefs.
And this is really a covenant tranfacffcion, as it implies a reciprocal ftipulation between God and man ; of blefiings to beflowed upon fuch terms, on the part of God -, and of compliance with thofe terms, in hopes of the
blefllngs
426 The Lord's Supper Serm. 19.
bleffings promifed, on the part of man. And therefore the gofpel cojtjlitution'is juftly repre- fented under the notion of a covenant in the facred writings ; for Chrijl; is faid to be the Mediator cf a better covenant * than the Jewifb, becaufe the covenant by him is ejiablijhed upon better promifes -, and his blood is in my text, and the parallel places, faid to be the blood of the New ^ejiament, or covenant. It is true, that in another view, the gofpel may be con- fidered, as the inftitution of the wifdom and equity of God, as the call of his fovereiga authority to faith, repentance, j^nd univerfal obedience ; attended with the penalty oi eter- nal death, in cafe of refufal, and with the encouragement of the promife of eternal life, as the confeauence of a fmcere fubmiffion and compliance. But even this view doth by no means exclude the proper idea of a covenant tr an faction. Government itfclf is really 2l federal tranfa5tion, betv/een the fu- pream power, and thofe who are fubjed: to it ; and the prince who offers pardon to re- bels upon fuch and fuch conditions, and thofe rebellious fubjeds, who accept the pardon on the conditions offered, do as really enter into a mutual ftipulatlon or covenant with one another, as though they were equals, and there was no other obligation on either party to enter into the agreement, but their own voluntary refolution and confent. The pro-
* Heb. viii. 6.
mife
Serm. 19. a Uderal TranfoMlon, 427
niifo of eternal life on God's part Is undoubt- edly the effedt of mere goodnefs, to which he can be under no previous oWi(>ation. Repentance, obedience, and the prac'licc of univerfal righteoulnels on ours, are nece^ary in the nature of things, and what we are obliged to indifpenfibiy and immutably, from the very law of our creation, and our cha- riclers as offenders againd: God. But then, as t\\Q promijes of God slvc all voluntary ftipula- tions, and as our Jubmifjion to Qodi mull be matter of inclination and choice, to give it any value, and fecure it any favourable regard, and intereft in the bleffings promifed ; on this account the gofpel inftitution is jullly repre- fcnted under the notion of a covenant iranfac- tion^ as it implies a real and voluntary tranf- a6tion between God and man ; promifes of privileges to be conferred by him upon cer- tain fixed terms, and of compliance with thofe terms by them, in or^ler to an interefl in, and a warrantable claim to the promifed privileges. It toliows from what hath been faid :
4. That 'tis not the bare external profejjicn of ourfelves to be the difciples of Chrill, our being called by his name, our conviction of the truth of his religion, our engaging in the external inilitutions of his worlLip, or prac- tifing any ceremonial obfervances whatfoever ; that makes us parties in this covenant of God, or can affure us of any kind of ftiare in the promifes and bleffings contained in it. For
tJie
42 S ^he Lord's Supper Serm. 19;
the terms which God infifts on, are wholly different in their nature, and coijUfl in oar regard to, and practice of things of a much more excellent and valuable kind. It is not XhQprofeJJmg our belief in Chrift, but a real cdlive faiths that exercifes a real authority and influence over us. It is not our being called by his name, but our departing from iniquity ^ as becomes thofe who name that facred name. To our attendance on the i; fti uticns of Chriflian worfhip muft be added the wor- Jloip of God in fpirit and in triitk, and by the praftice of univerfal righteoufnefs and virt'ie, fteadily perfevered in, throughout Csciy cir- cumftance, and even to the end of life. la a word, he only is a real party in this cove- nant of God, he alone can claim ^he bene- fits and privileges of it, who upon a very ferioiis and deliberate conf deration, and as the effedl of convidtion and judgment, and with full confent and willingnefs of heart, is ab^ folutely determi?ied to embrace the promifes of God without exception to any of the terms of them, and to become and do in all things, as far as poffibly he can, what God requires him to be and do, to fecure his intereft in the friendlhip of God, and his title to the benefits of falvation by Chrift. To mea given up to, and determined in the practice of vice, may with the highefl: propriety be applied thofe words of the Pfalmifl : Unto the uickcd God fays : TVhat haft thou to do to declare myfiatutes, or that thouJhGiddefi take my covenant in
thy
Serm. 19. a federal Tranfa^ion. /^±g
thy month * -, boaft of thine intereft in it, or lay any claim to privileges contained in it ? This is to fuppofe a covenant in which God is the only party, or as though the whole ^of- pel was nothing but promife from him, with- out any terms to be complied with, or duty to be performed by us ; which is contrary to the v/hole conftitution of the gofpel cove- nant ; by virtue of which every tincere Chri- ftian, without exception, brings himfelf under the moft folemn engagements and facred ties, to reduce all his paffions and afFedions into fubjeftion to the authority of God, the will of Chrift, and the habitual reftraint of the principles of his religion ; to break off all his fms by repentance, to pradice all the vir- tues of the Chriftian life, and to perfedl as far as he can, holinefs in the fear of God. And he only, who is fubjed by his own acSt to fuch engagements, and determines to abide by them, can with truth be faid to be, as the old Divines very juftiy exprefs it, /;/ a co^ "denant relation with God, and in titled to the reception of covenant bleffings from him. But let it be farther confidered,
5. That the inftitution of ihc Lord's Supper was appointed and intended to be an cpe?!^ publicky and folemn profejjion of our being the difciplesof Chrift j of our believing the prin- ciples of his religion, our acceptance of the promifes of his gofpel, our imitation of his
• Pfalra 1. 16.
example*
4^0 The Lord's Supper Serm. 154
example, our obedience to his laws, nnd of our hope and expedtation of final and eternal redemption by him. Jt is indeed that oneinili- tution which is in the whole of it, peculiar to Chriftianity, and diiiinguidies our worship from that of all other perfons. Prayer to God, acknowledgment of our dependence on him, thankfgivings for his mercies, inilruc- tions in piety and virtue, belong to all true religion, and carry in them no diftindion of one form of worfhip from another* But the facramental inftitution is relative to Chrift pe* culiaily. None but a ChriJUan in pri?2ciples, difpofition, practice, or determined purpofe, can partake in this folemnity, with any de- cency, or confiftent with any rules of honour and integrity. Not he, who difbelieves ths principles of Chriilianity ^ for in eating the bread, he eats it as the memorial of that body of Chrifl, that was broken for him -, and when he drinks of the facramental cup, it is in re* memhrance of that blood, which w^sJJccdJhrtks remijjion of hisfms j but if he eats and drinks without believing either, he is chargeable with detefl:ible hypocrify, gives himfelf the lie, and adls the part of a deceiver towards God and man. Nor can he join in this folemnity, with honelly and fmcerity, who is not jully and ferioufly determined^ to part w^ith his fins, and under the influence of the principles he believes, to exercife himlelf to godlinefs, and form himfelf into the temper and charader of Jefus Chrift, in hopes of his obtaining
mercy
Serm. 19. a federal ^ranfa5iion, 431
mercy at Chrift's fecond appearance. For by eating bread, as the memorial of Chrift's body broken for him, and drinking wine as the reprefentation of his blood that was fhed to redeem him from the vanity of a finful converlation, he openly acJmowledges his Mi- gatiom to depart from all iniquity^ that he is not his own, and ought ?iot to live to himfelj] but unto him that died for hiniy and purchafed him to be of the number of his peculiar people, zealous of all good works ; and if he acknow- ledges thefe obligations by a participation in thefe memorials, and yet refufes, and is de- termined not to comply with them in his con- dud:, htfalffes his own profejjion, and in fad: denies him, whom in pretence he acknov/- ledges and honours. To eat of this bread, and drink of this wine is farther an open de- claration of cur belief, that Chrift died for the remiiTion of our fins. But as Chrift died for the remiSion of no man*s fins but his who repents of them, and is reconciled to God by newnefs of obedience ; to profefs our belief that Chrift died for the remiflion of them, is alfo as real a profeffion of our be- lieving that Chrift died to fave us from the power and pradice of them. If we do not believe this, we believe a falfliood in believing that Chrift died to fave us from the condem- nation of them, and have no right to receive the Lord's Supper upon fuch principles, as fubvert the very intention and defign of Chrift's death ; and if we do really believe that he died to recover us from the pradice
of
43 2 The Lord^s Supper Sefirl, I9.
of fin, and yet will not be perluaded by his love to part with them, we have no right to eat the bread, or drink the wine as a me- morial that his blood was fhed, and his body broken for the forgivenefs of our lins ; be- caufe he never intended to die to procure our pardon, butin confequenceof our repentance, reconciliation to God, and the practice of uni« verfal righteoufnefs.
Again, all the feveral parts of this facred tranfa<fl;ion are to be engageu in, in order to bri?ig Chrijl to our remembrance. The in ft it u- tion expreffly runs both as to the eating the bread, and drinking the wine : Do this in re- memhrance of 7ne. And in whatfoever cha- radler or view we remember him^ it will be a real avowal of ourfelves to be his difci-^ pleSy and an open publick profeinon of our belief in and fubjeCtion to him. If we re^ mem.ber him as 2i prophet fent from God, to in- ftruvffc us in the doctrines of truth, ri?hteouf- nefs and falvation, what is this lefs than an open declaration, that we receive him as our injlrudlor^ that we embrace his dodlrines, and are determined to live by the influence of them ? If we remember him as our Lord and Majler^ is not this 2.fole?nn avowal of his au- thority over usy and of our fixed p:.irpofe to pay him the obedience he expeds from us ? If we remember him as the pattern and example to which we are to conform ourfelves, is not this a confefon of our obligation to imitate him^ and a virtual promife that we will conform ourfelves to the example he bath given us ?
If
Serm* 19. a federal TranfaSlidnl '453
]f we remember him as brokcji on the crofs for us y 2.nd fiedJinghis blood j or the re?ni//w?i of ourjins, this is a confejjion that we are not our cw?7y but that we are bought with a price, and that as his property we are bound to make his will the rule of our entire condu6t. In a word, in whatever charader and relation W2 remember him at this inftitution, it is ac- knowledging the claims that arife from thofe characters and relations, the obligations that are conned:ed with them, and that we receive and fubmit to him, under all of them with^ out exception. And it fliould be remem- bered, that the very inftitution itfelf points out thcfe two chara(fters, under which he is to be particularly remembered by all, who eat the bread, and drink the wine in remembrance of him, viz, that he is our Loi^d and Saviour. For the Lord fefus took bread and the cup, and faid : Do this in re}nc7nbrance of me : Of me who am Lord and Saviour. Ye do fhew forth the Lord's death. Tis the cup of the Lord, and the body and blood of the Lord, and we are to difcern the Lord's body. So that we do efpecially and exprefily remember him in this ordinance, and folemnly avow him to be our Lord, who hath autiiority to command us, and whofe laws we are to obey, and from whom we exped eternal redemption as our Saviour, /. e. profefs that we do receive and will fubmit to and obey him as fuch. I may farther add,
That we are to rc?nember him, as crucified y and fliedding his hXooi for us, to teftify and
Vol. IV. F f demonftrat^r
454 ST/S^ Lories Supper Scrm. 19;
demonftrate his great love to us, and his per- fect obedience to God his heavenly father; a rememberance that will excite in us the warmed gratitude to him, carries in it a i;/>- iual prormfe of the utmoft care to repay his generous afFeftion and friendfhip to us, by all the returns of honour and duty ; and that will eiFedlually prevail with us to imitate him by an unreferved obedience to God, of which he was fo amiable and perfecfl an example. And if we remember his death, as the pub^ lie attejiation he gave to the truth of his doc- trine^ and the reality of his miffion from God ; what infincerity and hypocrify are we chargeable with, if we do not in this facred inftitution, avow our belief of this dodrine, and receive and fubmit to him as the Meffen- ger of God, appointed by him to bring us to final and eternal falvation. And finally,, we are in this facred inftitution to remember hisfecond coming -, for as often as we eat this bread, and drink this cup, we do (hew, or, we are commanded to/hew forth his death *tiU he comcy ;. e, till he comes to judgment, to the falvation of his people, and the final con- demnation of thofe who do not believe and obey his gofpel. So that we are to remember the fame Jefus, who loved us y and gave himfelf for us, and is now fat down at the right hand of Gody as appointed of God to appear the fe- cond time, and to fit in judgment over us and all mankind, and to determine our everlafting ftate for happinefs or mifery, as their and our works fhall be found to have been good , and
Scrm. 19. a federal ^ranfa5fion. 435
and evil ; a plain and evident confeffion this of the reverence due to him as our judge, of the neceffity of an unreferved fubmiffion to his authority as our Lord and Mafter, and our obligations to follow alter and practice univerfal holinefs ; as we would fee him with comfort, when he (hall appear the fe- cond time, be acquitted before his tribunal, and received as his difciples into the habita- tions of eternal righteouihcfs and peace. And from what hath been laid on this head, it abundantly, I apprehend, appears :
6. Th2ii receiving the Lord's Supper is on our part a folemn covenant tranfadion with God, and contains, or ihould always contain in it a ferious, deliberate ftipulation with him, that in order to obtain an intereft in the bleffings of redemption by Chrift, we do from the heart fully confent to the terms of the gofpel covenant, by renouncing the dominion and pra^Ctice of every fin, and yielding up ourfelves to be the fervants of God in all holy con- verfation and godlinefs. It was in this view xhQ primitive Cbrijiians confidered the Lord's Supper, as a kind oi folemn oath to abftain from all manner of fin. For thus Pliny writes to the emperor T7\yan -f -, '* that they bound *' themfelves by an oath, not, as their ene- *' mies accufed them, to commit any wick- *' ednefs, but to commit none , never to be ** guilty of thefts, robberies, adulteries, fai- " lure of promife, or breach of ti uft." They
t Epift. 1. 10. Epift. 97, p. S19.
F f 2 confidered
43 6 ^he Lorts Supper Serm. 19.
conlidered the Lord's Supper, as a folemn en- gagement to depart from all kind of iniquity, and ta follow the example, and obey the commands of their Lord and Saviour. And it is fo in the ftridteft fenfe, as it is a profej/wi before God and man, that we are his genuine Jifczfksy redeemed by his blood from all iniquity, that we fhould be his peculiar people^ zealous of all good works. A profeflion of this kind, ferioufly and honeftly made, carries in its na- ture a fixed refolution and promife to be and live, as becomes fuch a profeflion j as he, who declares himfelf the fubjedl of fuch a prince, doth thereby declare his acceptance of andfubmifllon to him as fuch. And what is peculiarly folemn in the Lord's Supper is, that we declare ourfelves bound to obey him as our Lord, and fubmit to him as Saviour, and make the publick profeflion that we do it, will continue to do it, in view of the dan- ger of unworthy receiving, and the dreadful penalty attending it. For in this cafe we are guilty of the body and blood of the Lord, and eat and drink condemnation to ourfelves. So that we really bind ourfelves, at this fo- lemnity, to become and live, what the par- taking of Chrifli's body and blood, and the remembrance of him as Lord and Saviour, require us to be and live, under the very grievous penalty of incurring this guilt and condemnation. What therefore we are to do this day, at the table of the Lord, is to re- cognize him as our Lord and Saviour, to re- new and confirm our paft promifes of obedi- A encfe
Serm. 19." a federal TranfaSlion. 437
ence and fidelity to him, to remember his love to us, in order to excite and warm our own towards him ; and his obedience to his heavenly father, to confirm our purpofes of living like him ; and hereby to ftrengthen our faith and hope in him, as our Saviour from fin and death, our Advocate at God's right hand, and as he who fliall finally introduce us into his Father's prefence, at his fecond appearance.
Ffs SER-
43 S ^he Lor its Sup^^r to be obferved Serm. 20.
SERMON XX.
The Lord's Supper to be obferved often until his coming.
I Corinthians xi. 26.
For as often as you eat this breads and drink this cupy ye do Jhcw the Lord's death 'till h^ come.
ST. Paul having, in the verfc immediately foregoing, fhewn the Corinthians the in* tention of Chrifl: in appointing his laft fupper, that they were to eat the broken bread, and drink the cup in remembrance of his broken body, and of his blood that was fhed for them ; in the verfe that I have read to you, ihews them with what temper of mind they ought always to attend on this inflitution, if they would engage in it in a worthy manner ^ fo as to anfwer the great delign of Chrift in appointing it, and fecure to themfelves the benefits he intended they (hould receive. Ac- cording to his inftitution they were to eat
the
Scrm. io, iffi en until his coming, 439
the bread, and drink the wine in remembrance of his fiifferings and death ^ and therefore he tells them, that if they would eat and drink in a worthy manner, it (hould be with this fole view oi Jhewing his death. If they re- ceived the bread and wine without this inten* tion, they did not do it with the difpofition that he required, and if they did it for any other purpofe, it was foreign to the end of the inftitution, and perverting it to other pur- pofes, than what he who ordained it intended ihould ever be anfwered by it. It was a merely religious inftitution, with which no fecular views (hould ever be blended. The fole thing to be regarded, was the death of Chriji^ for the remjjion of fins ^ and in confirrna^ tion of that new covenant which God fent Ghrift into the world to publifti, and which he ratified by fhedding his blood. As often as you eat this breads and drink this cup, ye do floew the Lord's death 'till he co?ne. For the better explication of thefe words, we may obferve :
I. That the Apcftlehere moft evidently fup- pofes, that what the Corinthians eat and drank W2lS properly bread a?2dwiney and that therefore what is called the confecration of the elements^ made no alteration in the nature of them, no converfion of them into any other kind of fubftances, but left them juft the fame bread and wine as it found them. According to the dodrine of the church of Rome^ after the pronunciation of the words : This is my body : There remains no longer bread and F f 4 wine
440 ^he Lories Supper to he ohferved Serm. 20.
wine, but they are inftantly changed into the very body and blood of Jefus Chrift, and he who receives, receives not either bread or wine, but the real body and blood ofChriJh And yet the Apoftle exprefliy tells the Corinthians^ that what they eat was bread, and what they drank was ivine^ as often as they eat and drank at the Lord's Supper i and that the end of their eating and drinking was to JJ:ew forth Chriffs deaths and ?20t hnpioufiy to put him to death themfelves by eating and devouring him. If they break him to pieces with their teeth, they muft certainly deftroy him ; which is a very different thing from fhewing forth his death ; unlefs they mean by fhewing forth his death, fliewing one another, and ihewing to the world, that they do adua!ly„ without fear or mercy, devour and deftroy him. But eating and drinking and devouring Chrift, is not the language of the Apoftle ; he tells them, that what was bread and wine before the confecration, w^as juft the fame bread and wine after it, and that what they eat and drank, was not the body and blood of Chrift, but bread and wine as the reprefenta-r tives and memorials of them. And this is acknowledged by the church of Rome'wkM^, that what is received in the Eucharift is called in Scripture, bread after the confecration ; and the reafons they affign for this are, becaufe though the Jubjtance of bread, according to their dodrine, is changed into the fubftance
• Cat, ad Par, p. 197. § 3 J.
of
Serm. 20. often until his coming, 441
of Chrlfl:*s body and blood, fo that nothing
of the fubftance of bread remains ; yet that
it retains the appearance ot bread, and that
natural power and efficacy of nourifhing and
ftrengthening the body, which is the peculiar
property of bread, and becaufe 'tis cuftomary
for the Scripture to call things by the names
of v/hat they appear to be. And one would
reafonably think, that the appearance of
brea'i, after the confecration, fhould befpeak
the reality of bread, and that one would have
juiT: the fame reafon to conclude, that if it
was bread before, it muft be fo after it, if
it appeared after ju ft as it did before, without
any manner of vilible alteration in it. For
if before the confecratiofi it can only be known
to be bread by its appearance, the fame
appearance will determine it to be bread after
ity and by the fame reafon that the Prieft
can prove that he takes bread into his hand, in
order to confecrate it, I will prove it as much
bread as ever it was, after the confecration is
over. Efpecialjy, as 'tis allowed the bread
retains its nutritive quality ; for how can the
nutritive quality of bread remain, where
there is actually no bread at all j how can
that appear, which really is not \ or continue
to a6t, which hath abfolutely loft its exiftence ?
The accidents of bread, without any fubftance
of bread in it, would be found in experience
to be extremely thin diet, and not capable of
yielding a fufficient degree of nouriftiment to
keep comfortably, for any confiderable time,
life and foul together. And though the
Scriptures
44^ ^he Lord's Supper to he ohferved Serm. 20.
Scriptures fometimes may call things by the naines of what they appear to be, yet they never call things by the name of what they are not in any refped, and cajinot be ; they never call mere accidents, that appear without any fubftance, by the names of their fub- ftances, nor aflert that a man is eating bread, when he is not eating it, but eating fome- what that is perfectly the reverfe of it. St. Paul fays, Ckrifl took bread, and that the Co- rinthians eat breads after the confecration m the Lord's Supper, and doth not once in- timate that they eat any thing befides bread. It was by eating bread, and drink- ing wine, that they were to fhew forth the Lord's death, and declare publickly their be- lief of that important paft event ; not to eat and drink his body and blood, and adlually put him to death. And it was by eating the bread and drinking the cup unworthily ^ that they became guilty of the body and blood of Chrijl \ 2l crime they muft neceffarily be guilty of, how- ever worthily they received it, if they actually devoured the body^ and drank down the blood of Chrijl \ for this would be to deftroy and put him to death,, and therefore to become as really guilty of breaking his body, and fhed- ing his blood, as the Jews themfelves could be, who actually crucified him. And there- fore the Apoftles calling fo often, what the Corinthians eat and drank at the Lord's Sup- per, bread and the cup, plainly fhews, that he intended they fhould regard it as the bread and cup, and that it was in no other fenfe his
body
Serm. 20. often until his coming, 44.^
body and blood, than as reprefentaiive and figurative thereof. But
2. We may obferve, that the frequent ufe of this bread and wine, in commemoration of the death and fufFerings of our Lord Jefus Chriil is here plainly pointed out : As often as you eat this bread, and drink this ciip^ jfjjew forth the Lord's death ; a. fori^ of expreffion, that by no means implies, that the Corinthians were left at liberty, to do, or not to do this, juft as they pleafed; as fome have interpreted thefe words. The eating and drinking bread and wine at the Lord's Supper is to keep up the remembrance of Ch rift's death, and to fhew it foith 'till his fecond coming. But to remember Chrift's death, and fhew it forth to others, is a duty of perpetual obligation ; and therefore the eating and drinking the facra- mental bread and wine for thefe purpofes was evidently intended for co7iftant ufe, and the fame perpetual obligation , and the v/ords, as often as ye eat this bread and drink this cupy fiew forth the death of the Lord, is not leaving the thing indifferent, whether they would eat the bread, and drink the wine, or not, but commanding the thing to be done, and directing them, that as often as they did it, it fliould be with a religious view of /hew- ing forth Chrift's death. To fhew forth Chrift's death every Chriftian is obliged, and as this can be done in no other way, fo fig- nificantly and effedually, as by eating bread and drinking wine for this facred purpofe ; every Chriftian feems therefore bound, b" his
affedion
^44 4- ^^<^ Lor^s Supper to he ohferved Serm. 20.
affedion for, and duty to Chrift, to £hew forth his death in the way that he hath ap- pointed, and in the ufe of thofe memorials which he hath inftituted for this end. And indeed as I can conceive of no good reafon, that iTiould keep any one perfon from the Lord's table, who is a Chriftian in principle, by refolution, and by endeavour to live the Chriftian life ; I am much at a lofs to know by what reafons fuch perfons can juftify their habitual abfence from it, when the thing is abfolutely commanded, and commanded to be obferved *tiU the fecond coming of Chrift, /. e. throughout all ages, to the end of the Chriftian church.
If it fliould be faid, that the Lord's Supper is a pofitive injiitution^ and therefore the ob- fervance of it cannot be neceffary to Iklvation, nor the negledt of it inconfiftent with the hopes, and final attainment of it : I would beg leave to anfwer : That the great purpofe^ to be anfwered by the Lord's Supper, are really as much of a moral nature^ as any others whatfoever, 'Tis a duty of ftrid: morality, or it arifes out of the reafon of the thing, and the charader and relations of Chrift, that we ftiould remember him habitually, and with a very ferious and grateful difpofition of mind, that we {hould ftiew forth his death, or do what we can, out of aftedtion to him, and love to the world, to perpetuate the memory of his death for the remiflion of fins, to our pofterity after us. And therefore they who do not thus remember Chrijiy and (hew forth
his
Serm. 20. often until his coming. 44^
his death, live in the habitual neglecfl of mo- ral duties, as really as if they lived without remembering God, and endeavouring to pro* mote the knowledge and worfliip of God in the world. Yea, by thus habitually forgetting Chrift, and abfenting from thofe folemnities which were peculiarly appointed and adapted for the remembrance of Chrifl's death, they do in effed: live withGUt remembering God ; i^r to remember Chrift's death is to recoiled: the great inftance of the love of God to man- kind, by which he redeemed them to himfelf by Chrift's death ; and to fhew forth Chrift's death is publickly to avow our gratitude to God, for this ineftimable inftance of his com- paffion and grace to us, and to profefs the reafons of our worfhipping God through his mediation. And as it is a true principle, that he who receiveth Chriji recehetb the Father %vhO: fent him^ and that he who rejeds Chrift, re- jeds not him only, but the Father who fent him ; fo the habitual negled of folemnly re- membering Chrift's death, h really as' ha- bitually to forget the love of God towards. us, and to keep out of our minds fome of the moft powerful arguments and motives to Chriftian obedience. Befides, confidering this inftitution, as a real comnia?id of Chrifl, as ^ nothing can be a more exprefs one than This : Do this in remembrance of me : I would aftc : Did Chrift command this, without intending it (hould ever be obeyed ? Did he leave it at their liberty to obey or contradid it, at their pleafure ? Have you a right to urge the pof-
thenefs
44^ ^^^ Lor^s Supper to he ohferved Sefm. 29.
thenefs of the inftitution againft the exprejfneft of the command ? and will you have the courage to tell him, that if he had given you a moral precept, you fhould have thought yourfelves bound to obey it ; but that being a pofitive one, you did not think it at all necef- fary to comply with it ? He who would ven- ture thus to excufe himfelf, hath much more courage than I fhould ever venture to recom- mend to him. And yet they who negledl the Lord's Supper, under the pretence that it is a pofitive inftitution, muft thus vindicate themfelves, if they ever intend to vindicate themfelves at all.
I fhould argue quite the contrary way, that the inftitution hath been appointed by the great law'gher of the Chriftian church, that it is exprefHy pofitively commanded, that I can certainly fee it was appointed for moral pur- pofes, and to anfwer the worthieft ends, and that therefore I look on myfelf as abfolutely bound to obferve it : And fhould any afk me, whether I think the coming to the Lord's Supper is really neceffary to falvation, I w;ould perftiade him to anfwer himfelf, by afking his own heart : Whether his walking in all tbejlatutes of the Lord blamelefi be neceffary to falvation ; whether obedience to any one of Chrift's commands be unneceflary, becaufe it is pofitive ? Whether any man's ftate can be good and fafe, who doth not remember, that Chrift's body was broken, and his blood fhed for him for the remiflion of his fins ; and whether he who neglefts to remember
thefe
Serm. 20. often until his coming, j^.j^y
thefe things, by receiving the memorials that are appointed to reprefent them to us, be ever likely to do it any other way that is more acceptable to God, or will be more profitable to himfelf ? Or that he who refufes to Ihew forth Chrift's death, after he hath been by Chrift himfelf commanded to do it, is like to receive his full fhare in the benefits of that new covenant, of which the death of Chrifl was the folemn confirmation ? The anfwering thefe queflions, and fome others of a like nature, that might eafily be put, on this im- portant fubjedl, will, I think, in great meafure fatisfy the enquiry : Whether receiving the Lord's Supper be neceflary to falvation ; and will determine it, I apprehend, not much to the comfort of thofe who live in the habitual negled: of it. Nor indeed can I conceive how any really good mind can be eafy and' fatisfied in himfelf, and chearful in the ex- pe<ftation of future happinefs, that habitually abfents from that part of the Chriftian worfhip, which is in truth the one only inftitution that is in the whole of it peculiar to the Chriftian church, and intended for this ex- cellent purpofe of fliewing forth the death of Chrift. And this brings me
3. To a third obfervation, that the great intentioft of our eating bread and drinking wine at the Lord's Supper is, that we ftiould Jkew forth the death of Chrijl, ' As often as ye eat this bread, a?id drmk this cupy ye do fiew the Lords death, i. e. This is what you (hculd do, this is the great intention of Chrift in ap- pointing
448 ^f^e Lord^s Supper to he ohferved Serm. 2O.
pointing the inftitution, and this you will do/ if you eat and drink in a becoming and wor- thy manner. Or the words may be rendered imperatively, as they are adually, by feveral interpreters : As often as you eat this bread, and drink this cup, Jhew you the Lord's death Uill he come. And thus the foregoing words will ftand in immediate connexion with thefq Chrift faid in the inftitution : 77j/j do ye, as often as ye drink it^ in remembraiice of me > and the Apoftle adds : As often therefore as you eat this breads and drink this cup, JJoeiv forth the Lord's death 'till he come ; grounding his ex- hortation upon the exprefs command of Chrift. The word we render JJ:ew, fignifies to de- clarCy to make known, and to celebrate i and accordingly,
I . To Jhew Chrift' s death, is folemnly and Openly to avow our own belief of the fa^l^ that Chrift died according to the Scriptures, and that he died for thofe ends and purpofes which the gofpel revelation exprefily declares he did ^ that his body was broken for us, arid that he f:ed his blood for the remijjion of our fms, and that by fliedding it, he ratified and corfirmed the new covenant of God with men > fo that it immediately operated and took place, in all the benefits it promifed, and all the terms and conditions, with which thofe promifed bleffings were limited ; juft as the death of a teftator ratifies and eftabliflies his will, fo th;it all the provifions of it are effedually fecuredy and all the feveral claufes of it become valid and obligatory. For this is the ratificaiion
of
Scrm, 2 o. cfien until hh coming. 449
of the Chrifcian covenant, which hath heen made by the death of Chrill: ; not merely Chrill:'s attefling the truth of it, as a martyr or witnefs bears his teftimony to the t:uth of that dodrine for which he dies, but adlually rendering the whole of it valid and of force in all the various parts of it, fo that his death gave it full efHcacy and immediate operation, in all the great and effential provifions of it, for the benefit and falvation of mankind ; as really and fully as a tejiatcrs death renders all the claufes of his will valid, and of imme- diate obligation and force, and which ante- cedent to his death conveys no right and pro- pertyj as during his life it is alterable at his pleafure* This is the view in which the fa- Gred writer reprefents the death of Chrift; who tells us * : That Chrijl is the mediator of the new covenant ^ that by means of his death, for the redemption of the tranfgre[JionSy that ivere Tender the firjl covenant^ they which are called might receive the promife of an eternal inheritance » i, €. he was conftituted the mediator of the new covenant, that he might obtain the re- miffion of thofe fins for which there was ?io facrifice appointed under the Mcfaick covenant, by dying as the propitiation for the f:is cf the worldy and that hereby all that were called might receive the promife cf an eternal inheritance. And thus far the new covenant refembles a man*s \vill ; for wherever there is a will, viz, that
* Heb. ix. 15. — 17.
Vol. IV. Gg takes
450 ^he Lord's Supper to he ohferved Serm. 20.
takes place, and adlually operates, there muft alfo of neceffity be the death of the tejiator -, for a willis of force after men are dead^ and hath no Jlrength "while the teftaior lives. In hke manner the Chriflian covenant receives its va- lidity, takes efFecft, and operates as to the re- miflion of fins, and the promife of eternal life, to all that are called, by the death of Chrift ; without which it would have httn of as little lignification as a will before the teftator's death 3 /. e, it would never have been publifhed, nor of any confequence to man- kind. And it is this, that is intended by fhewing forth Chrift's death ; not merely ac- knowledging ouffelves convinced that he died; which is but of comparatively little moment, but of folemnly acknowledging the importance of it in the Chriftian fcheme -, that he died both to redeem us from the praBice of all iniquity ^ and the condemnation as well as the pradlice of fin, and fhed his blood as the atonement for the fns of the whole worlds that the Gen- tiles as well as Jews mJght obtain the re- miffion, for which the law of Mofes made no provifion, and fo both m.ight receive the promife of an incorruptible and heavenly in- heritance. This is the iiri'i: thing implied in fhewing forth ChrilTs death, our folemnly and publickly profefiing our belief, that he died in obedience to his Father's will, and offered him f If to him as a facrifice for fin ^ that he mi<zht by one offering reconcile both Jews and Gentiles to God, and fecure to all
who
Sfcritii 20. often untP. his coming, 451
who fhould believe in him an intereft in the promife of cvcrl ailing life and blellcdnefs. In cohfequence of this :
Cl, As often as we eat this breads and drink this cup', we do Jhcw forth the death of Chj-ifl^ by folemnly acknowledging, that we do receive him ar>d fuhmit to him, as the Saviour of mankind by his fufferings and death, as our Redeemer from the condemnation of fin, our Reftorer to life and happinefs, and as the only name that is given under Heaven^ whereby we tan befaved, Tho' others may be oitended with the preaching of the crofs, and think contemptibly of a dying Saviour 3 though they may rejed:, as their Redeemer, one that was crucified as a malefadlor, and put to opea fliame^ and an accurfed death by his own nation and the Roman governor j yet by eat- ing and drinking the facramentai bread and wine, we openly declare, that his death, with all the peculiar circumfl:ances attending it, is fo far from offending us, and being a reafon why we fhould difown and rejecSt him as our Saviour, that we glory in his crcfs, and can difcern the nobleft ends and purpoies accom- plifhed by this permiflion and Appointment of providence, and that this death of Chrift was indeed the life and falvation of the w^orld. PerfecutedjOpprefiTed innocence hath never been an uncommon characfler in the world, and almoft in all ages the befl of men have frequently found the fevereft treatment, <and oftentimes fuffered the moft ignominious G g 2 and
452 "J he Lord's Supper to be ohferved Serm. 20,
and painful death. And therefore the fufFer- ings of Chrill can be no real objecftion againft his character, nor impeachment of his inno- cence y and the whole hiftory of his fufFerings and death gives the ftrongeft proofs, that his enemies had no crime that they could lay to his charge -, no, not though they fuborned fahe witneffes to accufe him, and tried every method that policy and malice could invent, to fix fome capital offence upon him. Nor did they at laft condeitin him to the crofs under any pretence that he had been an of- fender againft the laws of God or men, but folely for that good confeffion which he wit- neffed, that he was the Son of man, and that Meffiah whom the Jews expeded. They themfelves declared, we have a laWy and hy our law he ought to die^ hccauje he made himfelf, i. e. declared himfclf to be the S072 of God. This was the capital offence, for which they pur- fued him to death, and clamoured him to his crofs. But this was deftroying him for bear- ing teftimony to the truth, and aflerting him- felf to be, what he had proved himfelf to be, by the moil convinciiig evidence ; and his courage: and integrity in this refped:, and vo- luntary fabmitrion to death, rather than deny his mifiion from his God, and betray the important trufl that was committed to him, greatly heighten his chaiadter, and muft ren- d-er him more glorious in the efleem of all real lovers of truth and rightcoufnefs. And as he was, in a fenfc peculiar to himfelf, the Son of God, and fubmitted to death by his
father's
Serm. 20. often until his coming, 453
father's appointment, is there any thing ftrange in the fuppofition, that God (hould make that great inftance of his obedience to him, the 'means of procuring the mod fubftantial blefs- ings to mankind ? Or can we imagine that God would permit the fufferings and death of one fo great, fo dear to himfelf, without fome very extraordinary reafons ? Or was that reward of his fufFerings, the exalt'mghim to be a Prince and a Saviour ^ to give repentance a?id the forgivenefs of JinSy a reward above the merit of the obedience he paid ? A reward above the infinite mercy and compaffion of God ; a re- ward that finful men can have any reafonablc objedtion againfl, for whom he died, and on whofe account he was rewarded, and for whofe benefit that new covenant was formed, which he rendered valid and efficacious by his death ? Should not fuch an event be gratefully re- membered, (hould we not with pleafiire fhew forth that death of the Son of God, which is fo beneficial to us, and make the moft pub- lick acknowledgment, that we own him as our Saviour, and look upon ourfelves as re- deemed by his mofi: precious blood ? This is what every one fi.ould do, who eats of this bread, and drinks of this cup, which he hath commanded us to eat and drink of in remem- brance of his death. We fhould fhew it forth, declare that we exped falvation from him, through the propitiation that he hath made by his blood, and from the promifes of that c^U venant which he hath ratified and rendercJ valid by the (hedding it. Again farther,
G g 3. 3 ^i
454 ^^^^ Lord's Supper to he ohferved Serm. 2q»
3. As often as nve eat this bread, and' drink this ciipy weJJ:ew forth the Lord's death, as we celebrate and declare it with thank/giving atid praife, and reprefent it as an event highly ho- nourable to God, that exalts the charader of Chrift, and is ot unfpeakable benefit and ad- vantage to mankind. The Apoftle John, ia his introdudion to the Revelations, hath this Ibleniii addrels ^ : 'U?2to him that loved us, and^ waJJ:ed us from our fins in his own blood, and hath made us kings and priejls unto God, even, his father, to him be glory for ever and ever. Amen. And he repreients it as the united employment of the angels of Heaven, an4 the church on earth, thus to extol and mag- nify the lamb of God, for the happy fruits and efieds of his great goodnefs in dying for them. For this is the newfo?2g that they fmg in, honour of the lamb -f-. ^Ihou art ^worthy, to, take the bock, and to open the feals thereof for thou waft fain, and haji redeemed us to God by thy blood, out of every kingdom and tongue and people and jiation. Worthy is the lamb that was /lain to receive power and riches and wifdom a7id frengih and honour and glory and blejjing. The foundation of that folemn adoration and praife that is offered him is his death, in all the fa- lutary confequences of it to us, as the means of our being wafhed from our fins, redeemed unto God, by being brought into a fi^ate of peace and acceptance with him, made heirs of his heavenly kingdom, and admitted into
^ Rev. i. 5, 6. t V* 9.— 12.
his;
Serm. 20. often until his coming, 455
his prefence, to ofter up, as an holy prieiT:- hood, our Iblemn iapplications and thankf- givings. And can there ever be a more proper feafon thus to celebrate the grace of Chrift, in our redemption by his death, than when we are fitting round his table, and feafting on the memorials of his fufferings, thofe memorials of his unexampled* conde- fceniion and goodnefs to a finful world ? When we take the bread into our hands, the repre- fentation of his body that was broken for iis^ fhould not our hearts witii the difpofition ojF the warmeft gratitude^ fugged to us fuch thoughts as thefe ! '' And didft thou love us. Saviour of mankind, fo as ' to endure the crofs, and defpife the JJ:a?ne of it, and die the jiiji for the unjuji^ that thou raaycjl bring us to God ! What love amoneft all created beings can equal thine ! Shalt thou ever be forgotten amongft the children of men, for whofe re- covery from fin, and reftoration to favour, thou madeft thyfelf an offering and a facrifice to God thy father ! Am I healed by thy firipes^ do I live through thy death, do 1 cheridi the hope of glory, honour, and immortality through the ignominy and pain of thy crofs ! If I can no ctherwife requite thy love, yet I will ever rem.ember it, 1 will celebrate the greatnefs of it, I will fpeak whilit I live of the ineftimable benefits I am partaker of by it, and fay : I owe my all of redemption to the love of God and the grace of Chrift. Biffing and honour and glory and power be wito G g 4 him
45 6 ^^^ l-'Oycts Supper to he ohferved Serm. 20.
bu7i that Jits upon the throne^ and to the lamb for
ever,'* When we take the cup which he
fills for us, and bids us drink of, fliould
we not fay : *■ This is the cup of falvatioiiy
now will I call on the name of the Lord,
and^<^^' my vg'-xs unto the Lord, now inthe pre-^
fence of all his people. For is not this cup the
memorial of my Saviour's blood, that blood
which he flied for the remiffion of my lins,
and by which he gave validity and efficacy to
the whole gofpel conftitution and covenant ?
Have 1 been redeemed by a nobler price, than
the corruptible treafures of filver and gold,
. even by the precious blood- of the Son of God ;
and can I ever fufficiently prize, or fet a duo
eftimate on that compaffion which hath ran-^
fomed me from fin and death ? I can at leaf!:,
and whilll: I live I will admire and adore it.
I will call upon my foul, and all that is
within me to magnify his name, I will glorify
him "with fcul and boJvy which are bis^ and
hope to fpend even eternity itfelf in (liaring
the effects of his grace, and in ads of gratis
tude and homage to the great captain and
author of my falvation." Surely, if the
heart ilicuid ever overflow with gratitude, and
the minds of Chriftians didlate thankfgivings
and praife, it (hould be then, when Chrift
crucified is as it were prefent to their view, and
they are rejoicing in the hope of forgivenefs,
reconciliation to God, and a future entrance
jnto the everlafting kingdom of our Lord and
Saviour, Jefus Chrifl. I (hall only add,
4- In
Serm. 20. often until his coming, 457
4. In the l^ft place, that the Apoftle, by exhorting them, as oJte?i as they eat this bread, and drink this wine, to fJjew Chrijfs death, lig- nifies to them, that they ought to partake of thefe memorials of Chrift^s death, not only on a perfonal account, to excite their, own gra- titude, and confirm their own purpofes of obedience and fubjecftion to him, but with a view to a more general good, and to keep up and perpetuate the remembrance of his death throughout all the ages of the Chriflian church. 'Tis an event that fhould never be forgotten. The whole fcheme of Chrifti- anity is interwoven with it. 'Tis at the foun- dation of our redemption. The proper and diftinguiihing worlhip of the church of God depends upon the acknowledgment of this truth, and due fenfe of the invaluable blefs- ings relulting from it. And therefore every fincere Chriflian fhould keep alive a warm fenfe of the Iovq of Chrift in his own heart, and do whatever he can to perpetuate the re- membrance of it to all future ages. And therefore the celebrating the death of ChrilT:, as the grand inftance of his compafiion to a finful world, by eating and drinking this bread and wine in remembrance of him, according to his command, and the continuing to do this in the church of God, through all the various fucceffions of Chriftians, is a real and important duty, becaufe by this means the memory of Chrift can never be loft out of the world, but will be tranfmitted from one period to another, 'till time fhall be no more.
And
«
458 The Lord's Supper to he olferved Serm. 20.
And therefore St. Paul adds : Shew forth the Lords deaths 'till he come ; 'till his appearance to judgment, to gather together his eledt from all corners of the world, and introduce them into his heavenly father's kingdom and glory. Now he is abfent from us. His fuf- ferings are long fince paft and over, never to be renewed and repeated. But we owe too much to them ever to forget them, and the happinefs of mankind is fo nearly concerned in having the remembrance of them perpe- tuated amongft them, as that the principles of benevolence and humanity fhould engage us to do every thing in our power towards fo neceflary and falutary a purpofe. And cer- tainly it can be no difficulty upon us to eat this bread, and drink this wine, at the Lord's Supper, in remembrance of his fufferings, and to fliew forth his death ; that we may hereby bear our publick teflimony to his love, preferve it from being wholly forgotten whilft we live, and excite others to join in the fame folemnity, that there mav be as publick a memorial of the compafiion of God, and the grace of the Redeemer after we are gone. And it is evidently the inten-. tion of the Apoftle, and the will of Chrift, that this folemn remembrance of Chrift, by partaking of the appointed memorials of his fufferings and death, ihould continue forever in his church, or 'till his coming the fecond time to the falvation of his people. And in- deed the nature of the inftitution (liews, that it was intended for all that profefs their faith
in
Serm..2^o.- of t e^ uxM bis coming.-.- 45^,
in and fubj^eaipn to Cl:]^rift, ^nd dcfigned to be of perpetnal duration thfo.ugii all ages of, the cl;iurch. For tlie 4<^ath of Chrift vy^s for the common benefit. All need the p.',oni,tia,- tion of his blood. Ail illxould celebra^te hi^ grace in dying for them. Every one thouU. bear hia pablick teftimony to the greatneis of the golpel redemption through the blood ojf Chriil, and by his c:vaniple excite aii,(i encou-. rage others alfo to ihevv forth hi« death. And as this is an inflance of obedience to Chrift, and acfling in conformity to an exprefs com- mand, lo it hath a very povi^erful influence to confirm and eftablifli us in our Chriftian profeffion, to ftrengthen our beft refolution, to arm us againft the temptations of life, and to keep alive in our mind a deep fenfe of thofe powerful motives to piety and virtue, which thro!!gh the bleffing of God will render us ftedjajiy immoveable ^ and always abounding in the work of the Lord, And now I wiih I could perfuade you all, thus to remember God's unjpeakable gift, and the love of. t()e Lord Jefia Chrifly who gave himjelf for your Jins^ that he might deliver us from ttif-^pr^fent evil world, ac- cording to the will of God; even our father. Do not live and die in the negledt of an cxprcilly commanded duty. It is a circumftance will jiot fit eafy upon ycur minds, in your laft moments, upon a f::rious refledion. And let us, who in obedience to Chrift, fliali this day remember his death at his table, do it with a ferious difpofition of mind, warm gra- titude for his love, and renewed purpofes of
future
•460 The Lord's Supper to le^ l^c, Serm. 20,"
future obedience. Thus the folemnity will be truly beneficial to us, will adminifter to our comfort, help to promote our meetnefs for future faivation, ftrengthen the hopes of It in the laft moments of life, and be hereaf- ter acknowledged amongft thofe genuine proofs of our being the real difciples of Chrift, which fhall fecure us a part in that final com- mendation : Well done good and faithful Jervants, enter into your majiersjoy.
SERMON
( 46i )
SERMON XXI.
A Perfuafive to early Piety.
Proverbs viii. 17. They thatfeek me early JJmU find me.
TRUE wifdom is of that infinite im- portance to mankind, that we can never be too early engaged in purfuing it, nor too diligent in our endeavours to obtain it. Every flep of life, v^^hich is not under the influence of this facred guide, muft necelTarily be miflaken ; and if we fet out wrong in the journey of life, it is great odds, but that through the whole of it we wander from the path in which we ought to tread, and fo never attain to the true end and real hap- pinefs of it. Wifdom fays in my text, ** ney *' that feek her early, pall find her ; which carries in it a very ftrong intimation, that they who negleft the early purfuit of her^ fliall with great difficulty, if ever, find her. And indeed there is fcarce any part of fcieiice
or
4^2 APerfuafivetoe^rlyPiely. Serm. 2i„-
or knowledge whatfoever, that men can make any great proficiency in, or render themfelves completely mafters of, which they have not applied themfelves to in the early part of life, and then laid a proper foundation of their future improvement. It muft be a kindly Jpring to procure a plentiful harvejl^ and au- tumn bloiibms feldom ripen into fruit : And if the minds of men do not exert their pro- per vigour in that feafon, which of all others is the moft powerful and adive j if through unfriendly circumftances the rational principle be checked in its early puflies after know^- ledge, and the fair buds and bloom of wif- dcm, and virtue, the ottspring of wiiyom, be chilled, decay and die, what profpedt is there, that they fhould afterwards revive and flourifh,- and quicken any fruit into perfection : When either the radical power to do it is become languid, or hath been long perverted into fuch a direcflion, as neceilarily prevents their produdtion and maturity ? Wifdoiii is a qua- lification of a reafonable beins: onlv, and confifteth in the knowledge of principles of truth add inhportance, applied to the condud: and got^ernment of human life, and io as may rtioft efFedtually aiifwer thofe great and valuable ends for v\^hkh we were formed, and fecure the proper happinefs- of our nature through every poflible period of our duration. And therefore this wifdoni confifteth, not only in underftanding well the arts and me- thods, by which we may avoid the evils, and ^fecure the external advantages oi tht prefent * ' world.
Serm. 21. A Perfuafive to early Piety, 46^
world, but in a due knowledge of the nobler principles of moral and divine truth, upon which depends our right behaviour to God and man -, and under the influence of which alone we can fecure the peace and tranquil pojjejjion of our minds in this ftate, and the higher and more durable felicity of a future ex- iftence ; and this is the wifdom which re- commends itfelf to us, and courts our purfuit in the words of my text : T^hey that feek me early Jl: all find me.
The firft thing obfervable in the words is, that wifdom muft be fought after. It is not the gift of nature, but an improvement of it : Nor cometh it by birth, though that may oftentimes be favourable to it ; nor is it to be expeded by fupernatural infpiration only ; though it increafes the better and ripens the fafter under the friendly warmth and fruitful {bowers of a divine influence : It is a hea- venly/>r/2;^, that mud h^firivenfory and the worth of it is fo great, as that it will reward all the labour that is neceflary to obtain it. If thou feekefi her, as filver, and fearchefl for her^ as for hid treafure ; then fid alt thou un- derfiand the fear of the Lord^ and find the btow- ledge of God *. For the Lord giveth wifdom ; out of his mouth is knowledge and underjlandifig, Wifdom is what we are to feek, and what he giveth as the reward of our inquiry : And if it comes from the mouth of the Lord, we are to feek it from thence ^ /. e. from the
• Prov. ii. 4, 5, 6,
inftiudlions
4^4 ATerfUafive to tarl) P'iety, Sermrir.,-
inftruftions which God hath been gracioufly pleafed to give us, and from that revelation, in which he hath difcovered to us all the ge- nuine and important principles of truth we are to adl from, and all the rules and maxims of wifdom^ by which we are to be di reded* The fearch of wifdom from this heavenly fource hath two great advantages : It lejjens the labour of inquiry ; and is alfo a more cer- tain and expeditious method of obtaining what we are in queft of. He who draws the rules and principles of life from the mouth and dic- tates of Gody can never be miftaken ; and it is but to read with integrity and attention what God hath taught us, and we inftantly become infpired with the trueft underftanding and prudence. If men refufe the inflrudion and alTiftance, which God hath been pleafed to vouchfafe them, they rejed: that light which is their fureft guide to truth and happinefs* And if they grudge the pains, and will not fpare the time that is neceffary to hear and know what God hath fpoken to them -, it is to determine, that they will live ignorant, and die fools ; and fhews, that they are refolved, in fpite of all that God can fay, never to be-^ come wife to their falvation.
To prevent this great evil, it is in its na- ture, and therefore always right, and often- times abfolutely neceffary, to begin early this enquiry after, and purfult of wifdom, in the morning oj life ; as the word may be pro- perly rendered ; as foon as reafon is come to any proper degree of maturity, and the powers
of
Serm/ 21. A Perfuafivc to early Piety, 465
of reafon capable of exerting themfelves, and forming any judgment about the principies which are to be embraced -, the real end of Jife, the nature of happinels, and the me- thod by which it is moft effedlually to be obtained. For whenever men are capable of thinking and judging, they become properly reafonable beings, and a reafonable conduct mayjuftly be expedled from them. Every man knowcth that he hath a principle in his frame, greatly fuperior to that of fenfe, by which he is able to check and controul in- clination ; and fees a neceffity of laying a feftraint upon his pafiions and appetites in a thoufand inftances, in order to his becoming a ufeful member of fociety, fecuring the peace of his own mind, and maintaining the dignity of his character and ftation in the world. And as reafon and fenfe, thele two diftindl and oppolite principles in human na- ture, cannot be both gratified in their con- trary directions and tendencies ; it is evident that the one muft fubmit, and be brought into fubjecflion to the other ; and that the ?2obler principle ought to maintain the fuperiority^ and not be in fubjecftion to the inferior and bafer one. Reafon, therefore, as the moil: excellent rule of conduct, is to govern us as men, and every feafon of life ought to be under the direction and influence of it, as foon as it is capable of exerting itfelf. And every part of life, which is not under the guidance of reafon, or is governed by any thing that contradifls the counfds of it, is fo far ab- VoL. IV. H h furd
466 A Perfiiafive to early Piety'* Serm. 21,
furd in its nature, an evident deviation from the higheft intention of our being. And as true reafon, whether informed by human inftrucfkion or divine revelation, is uniform in its diftates, and prefcribes a conduft of life, fuitable to all the various relations that men fuftain towards all beings in the univerfe, no- thing can be more evident, than that as we all ftand in various relations to God, and have many important connexions with each other, true reafon, and that wifdom which it in- fpires, lead to religion, and the praftice of univerfal righteoufnefs, and to that felf-go- vernment or the regulation of ourfenfual paf- fions, on which our right behaviour to God and man depends. No time of life therefore can be too early to feek after true wifdom ; becaufe it can never be too foon to begin a reafonable life, or to follow where good fenfe and real wifdom invite us.
The encoiiragemejit in my text early to feek 'after this wifdom, is a very pleafing one. T^hey that fesk ?ne early pall find me. The fearch after it is not laborious and tedious. In ancient times indeed, thofe worthy men who underilood the infinite advantage of religious and moral wifdom, thought not much of travelling into the moft dillant countries, wherever they heard of men famous for their fiperior knowledge ; and of fpending great part of their lives in a voluntary banifhment from their habitations and families, to enjoy the advantage of their converfation and in- flrudtion. Thev went with a defign and
thirft
Sefm; 2i» A Perfuqfive to early Piety, 4'^7
thirfl: of becoming wife i and inftead of be- ing initiated into the falhionable vices and follies of other nations, and importing them into their native land, and getting looie from all the ties of religion and morality ; which is too often the cffedt of our modern expedi- tions to perfed: a polite education; they tra- velled to improve their knowledge, and to bring back with them thofe fentiments of piety and virtue, by which they might more effedlually cnltivate their own minds, regulate their praiftice, and improve the morals of their fel- low citizens. Pofterity is bettered by the names and memoirs of thofe worthy fages.
But thou, Chri(ltan^ haft no need of this long and painful fearch after true v/ifdom. Thou needeft not travel into Greece to learn religion and morals of Socrates, nor to Rome to be informed by Cicero of the nature of the godsy or the offices and duties of human life. Thou haft Mojes and the Prophets^ venerable names of high antiquity, infinitely greater than thofe of Socrates and Cicero, to give thee information of what thou (houldeft know, and to teach thee the maxims of true wif- dom : Thou haft Chrift and his Apqfilcs, fa- cred names, as much fuperior to Mofes and the Prophets, as they were to the fages of Athens and Rome, to inftrudl thee what God is, how he is to be v/orfl:iipped, and what thou muft- do in order to pleafe him, and fecure thy happinefs in his acceptance. Thou mayeft con verfe with them in thy clofet : They 'will follow thee wherever thou in- H h 2 vircft
468 APerfuaftve to early Piity, Serm. 21.
viteft them. They will do more for thee than Socrates his demon : They will both di- reB thee to do what is right, and check thee in every inclination and attempt to do eviL Make them but thy companions, and they will be thy mofl friendly mafters ; infpire thee with right fentiments, help thee to live well, and lead thee on infallibly fafe to eter- nal happinefs.
If men negleB the right improvement of their early yearSy heighten their paffions by indulgence, contraft habits of fenfuality, and permit falfe principles to take hold of them, and bad prejudices to bias them, the attain- ment of true wifdom will become extrearnly difficult 'y therefore as the attainment of religi- ous wifdom is of infinite importance through- out the whole of our prefent exiftence, we fhould begin the fearch *fter it, whilft our minds are open 3,nd free to receive the evidences and principles of it, uncorriipted by vitiated appetites, and not ftrongly biaffedin disfavour of them, by the powerful influence of kn- fual inclination : And whilft the mind is not wholly taken iipy and engrojfed in the purfuit of pleafure and the fecular cares and concerns of life. And this is what common fenfe and prudence direct, that we (hould be well ad- vifed before we fet out in the world, chcofe proper directors, to whofe counfels we may fafely truft, and be fure, where our path will lead us, before we venture and refolve to proceed in it. And fuch is the nature of re- ligious principles, as that every unprejudiced
perfon.
Serm. 21. A Perfuaftve to early Piety. 4^9
perfon, who is capable of paffing any true judgement, will certainly be convinced ; that thefe are the mofl faithful advifers, to whofe guidance he can truft himfelf, and that the path, into which they diredt him, is the path of honour, ufefulnels, comfort, life iand hap- pinefs. And would they who have the world before them, and are come to the ufe of reafon, be fo wife as to enter into the confideration, what is that future condud, upon which all the valuable intereft of their being depends ? Would they but fairly judge in this cafe, be- fore prejudice had blinded them, and in that early part of their lives before bad affedlions had corrupted or warped their judgment -, they would immediately determine on the fide of religion and virtue, and want no other mo- tives to become the admirers and followers of wifdom, but her own native, in trinfick excel- lency and beauty, and would make the rules of truth and righteoufnefs, which (he always re- commends, the guides, of their entire behaviour towards God and man.
And it iv«i a confideration of great impor- tance in this argument, that God himfelf is peculiarly concerned io blefs the early pti?jiiits of wifdom with the grant of it. It is one of wifdom's maxims, that the Lord give! h wif- dom *. And the advice and afTurance of in- fpiration itfclf. If any man want wfdoni let him afk it of God^ who glveih to all men liberally and upbraideth not^ and it will be given him -j-. And we find that the early love and defire
* Prov. ii. 6. t James i. 5.
H h 3 of
4^0 ' A Perfuqfive to early Pkt)i Serm. ai,^'
of wifdom IS peculiarly pleq/ing and acceptable to God **. And indeed as true wifdcm is the principal attainnient of human life, the one great ingredient of the happinefs of it, the deiire of it is commendable in its nar lure ; and one would think, it fiiould be the fiift obje(ft of the ambition of a reafonable mind ; and when in the early part of life perfons cherifli the love of it, purfue it with an ardency and warmth, that the importance of it deferves, and afk the dire<^;on of the beft and wifeft of all beings, how they may jnofl: eifedtually attain it, God will not fe-» fufe to gratify fo rational a difpoiition, bu( blefs their endeavours by leading them into the knowledge of all that truth which (hail be an infallible clue to *lead them fafely through the intricacies and fnares of the world they dwell in, and which is neceflary to fecure the true enjoyment and happinefa of life. And we generally find it true by ex- perience, that early religion and prudence are com.panions, and feldom or never fail to in^- troduce happinefs, as the reward of enter-r taining them : Whereas whenever vice and folly get the firft pofleffion of men's hearts,^ they are frequently fo forfaken of God, aa never to grow wife 5 but habituated to vice, they become enemies to all religious and virtuous principles, and die, as they have lived, without their having fo much as tafled the enjoyment of a rational life, or having
' \ Kings Hi, 5, ^c.
Serm. 21. A Perfua/ive to early Piety, 471.
a fingle difpofition to reliih and obtain the la- tisfadions and plealures of an heavenly and eternal one.
Life itfelf is an ahfoluie zmcertalnfy ; r.nd death finds its entrance into every period and ftage of it : The bloom often drops in ttjie fpnng feafon, and the tender and green fruit is fometimes chilled and utterly blafted, be- fore ever it comes to maturity ; and what fe- curity hath the bloom of life againft the in- juries of time, the blafc of accidents, or the ftroke of his providence, in whofe hand is the difpofal of the great events of life and death. He therefore, v/ho begins life with the pur- fuit of wifdom, and is deiirous to condudl himfelf by the rules of it, will be fure of ob- taining it, and not put it to the hazard whe- ther he fliall ever find it, by deferring the care of it to fome future opportunity, which it is wholly out of his power ever to afcertain 5 and thus is out of all danger of dying with- out underiianding, and being deilroyed for the want of it. W^hcreas he who begins life without any principles of truth and wildbm- to dire6t him, and defers that religious and virtuous condu(5i:, to which good i'zui'c and a found underflanding would certainly influ- ence him, is as uncertain of ever becoming;, wife to any valuable purpofe, as he is Oi life itfelf ; an uncertainty, which is proportion- ably incrcafcd, as his fenfual habits increafe and ftrengthen, and the difinclination and. inability to become wife and virtuous become more radicated and influential : So tliat hereby, H h 4 the
472 A Perfuajlve to early Piety, .Serm. 2 1.
the danger of his becoming more prudent is doubled ; for on the one hand, he may be cut off in the early part of hfe, and loofe the only opportunity of under flanding the fear of the Lord, and of finding the knoiv ledge of God ; or on the other hand, ihould he have longer and more repeated opportunities for this facred purpofe, he may deprive himfelf of the very dijpoftion and power to improve them. And one would think, that he muft make but a very ill figure in the future, who enters into life as an incurable child of folly, deftitute of principle, blinded by ignorance, and encompafled w^ith weak and groundlefs prejudices 3 and pafs his time there but very uncomfortably, v/ho for want of wiidom is fure to be excluded from the beft company, and who through a defed: of tade, or a cor-- rupt and vitiated one, is incapable of fharing the worthieft fatisfadions.
But the finding wlfdom is of unfpeakable confequence and importance to us, and the love and entertainment of it in the early part and morning of life, hath peculiar and diftin- guiJlAng advantages attending it. From wh:it numerous inconveniences and errors is it a fure prefervation ! Thefe principles and habits of religion which wifdom infpires, and leads to the improvement of, ore a conftant check upon the animal part of our nature, reftrain the blind appetites and paffions of our frame, and render them fubiervient to the beft and worthieft purpofes of life, break the force .^nd deftroy the fatal influence of all temp- tations
Serm. 21. A Perfmfive to early Piety. 4y^
tations, keep men from entering into the de- ftruftive corruptions, which abound in the world, prelcrve from thole wounds and gall- ing repn^aches of confcience, which ar* al- ways diftreffing, and frequertly intolerable ; are a fure protection from the difplealure of deity, t^e liver from bondage through the fears of death, and guard us againft the awful terrors of an approaching eternity. And when we add to this the many evih^ relative to the pre- fent life, from which religious and virtuous wifdom, regarded by us, as our inftn.'cflrefs and guide in the early part of life, is the mod: certain and ablolute fecurity^ this wif- dom will be allowed to be the moft neceflary and valuable acquilition : For by regulating the paflions it preferves from all that inordi- nacy of affection, which prompts men to meafures that impair their underftanding, pervert their judgment, lay wafte their con- fcience,— rDeaTures, that are difhonourable and infamous in their nature, blaft reputation and character, — that are injurious to fami- lies, impair and difllpate men's fubftance, (horten life, and end in mifery and death. Thefe are all the effecfts of vicious follies, and verify that avv^ful maxim of wifdom, He that fnneth againjl me wrongeth his own foul : All I hey that hate ?ne, love death *.
Add to this, the many pofitive, invaluable (idvantageSy which attend the early love of ^yifdom, and are the certain effecSs of a con-
• Prov. viii. 36;
fcientious
474 APs^'fi^^/i've to early Pieiy. Serm. 2,1^
fcientious regard to the principles and obli- gations of religion and virtue. A wife man is ever a refpeclable charader : Wifdom in youth is peculiarly amiable and lovely : Re- ligion and virtue cloath thofe, who are pof- fefled of them, with a dignity to which every one pays a veneration. When thefe form the difpofition, and regulate the pradice of early life, they add fweetnefs to dignity, and create affeclion, as well as efteem and reve- rence. Knowledge and principle are the foundation of all ufefulnefs, and make per- fons not only provident for themfelves, but blejjings to all around them. FriendjJdip is impoffible among fools and madmen ; but wifdom cements, preferves and endears it. When families- are under the protedion and guidance of it, domeftick relations are the fources of comfort, and good oeconomy, or- der, regularity, and the moft pleafing and ra- tional endearments, are the happy fruits and confequences of it. Wifdom is the life and foul of fociety, and the peace and welfare of kingdoms can never flourifh, but under the facred influence and bleffing of it. And when men have good fenfe enough in the early part of life to guide themfelves by the dictates of divine and religious wifdom, how numerous are their opportunities of anfwer- ing all the great and good ends of private and fecial life ! How largely do they contri- bute their iliare to the happinefs of indivi- duals ! And what generous contributors are they to the welfare of the publick ! By ma- naging
germ, 21. A Perfuafive to early Piety. 4; 5
naging their own affairs with the difcretion, V^hich religion and virtue infpire, they make even the jifairs of others to profper, and con- fecrate even trade and commerce themfelves J had almoft faid, into infiances ol real piety and virtue 3 and ihus Ipread their benign in- fluences over all the various parts and mem- bers of the community : And when the whole life from its earliefl date, even to the lateft period of it, is thus fpent, what refped will iuch ufefulnefs command ? Whilft vice and foliy are ufelefs, and therefore uiterly con- temptible ; and mifchievous, as far as their influence fpread, and therefore hateful and deteftable.
Every perfon of underftanding and reflec- tion would wiili to treafure up in his mind fuch kind of confcioufnefs, as would gladden his heart by recclle5iion, and create a new pleafure every time they pafl^ed in review be- fore hinr4 : But can this ever arife from minds without principles ? From a condud, unin- fluenced by religious difpofitions and virtuous habits ? From a life fpent in the purfuit of trifles and vanity ; or in the debauches of ^ brutal, fenfual condudt, in the arts of fraud and the gains of iniquity ? Whoever found pleafure in thefe refledions, or in the intervals of thought could draw fatisfadion from the confcioufnefs of fuch a charader ? No : Thcfe ^re the uncomfortable thoughts which make men incapable of enduring retirement, and Conv^'rfing with themfelves only. *' But have
\
'476 A Perfuaftve to early Piety. Scrm. 21*
I from the beginning of reafon been in pof- feffion of fentiments'of truth ? Havel regarded the obligations of religion ? Have I aded fuitable to my connedlions and relations ii> life, as a good and ufeful citizen of the world, and as a genuine and faithful mem- ber of the kingdom of Chriil ? I fhall then never dread to be my own companion : So- litude will furnifn pleafures which fociety will never yield : The clofet will be a grate- ful retirement : The evening^s pillow will be eafy : The flumbers of the night gentle and refrefhing ; and we (hall be able to greet the morning ray with the voice of gladnefs and thankfgiving." Who would not be willing to ftand well with God, his Maker, and fe- curc his blefling and condud: through the whole of life ? Let wifdom guide thee 5 and the perpetual friend fhip of God will be thy honour and thy bappinefs. Who that know- eth he muft die would not wifli to die in peace, and to be abfolutely fecure from the very poffibility of eternal ruin ? But it is im- poffible that any perfon can be thus fecure, or contemplate death with ferenity and calmnefs, who hath not wifely prepared for it, and by an habitual piety and goodnefs prudently guarded againft every deftrudive confequence of it ; and the earlier his preparation^ the ivijer and the better ; becaufe, though life is uncertain in every period, he, who is well prepared, hath nothing to fear for himfelf in iiny. Is there not Ibmewhat unfpeakably
great.
Scrm. 21, A Perfuafive to early Piety, 4-7
great, and infinitely defirable in that glory^ honour and immortality, which Chriftianity of- fers to our view ? Can there be an higher objedt of our ambition ? Is there any thing of equal value, againft which we can exchange it ? How mufl: the hopes of it be introduced into our minds ? How can we fecure the pof- feffion of the obje<ft of our wiflies ? Every hour we negled to feek it, we put it to the hazard, whether ever we fhall obtain it. Seek it therefore in the beginning of life, and the hope of it will be the daily chearful com- panion of thy breaft. Seek it by walking ia the ways of wifdom, and flie will lead thee to the pofleflion of it ; and by following her counfels, and by a fteady regard to the duties fhe prefcribes, from the beginning through all the various fucceffive periods of life, thou wilt not only have a juft and fure claim to cverlaffing life, but be perpetually laying up in ftore for a diftinguifl:ied degree of bleffed- nefs and glory in the kingdom and prefence of God.
In a word, as wifdom is the higheil: or?2a^ ment of human life ^ and religious wifdom the moft excellent and benejicial to mankind of all others, on our pofleffion of which, and Qn our living by which, every valuable intereft of time and eternity depends ; to love it is to love our/elves. Diligently to purfue it is to be careful of our own welfare : To feek after it in the prime of our days is to fet out in the path that leads diredly to happinej's ; and to abide by her counlels, and to follow her di-
redion?
478 A Perfuafive to early Piety, Serrri, 1 1^
redions in all the various fteps we take, is to provide effe(5tually for our fafety and comfort through the whole journey of life> and to fe- cure to ourfelves the moft delightful and glo- rious profpect beyond it. ' Have any of you been betrayed by the flrength of your paffions, by the invitations of pleafure, or the feducftion and pradices of falfe friends and perfidious companions, to defpife the admonitions, and rejedl the counfels of heavenly wifdom ? Have you been prevailed with to diflionour your prime of life, which ihould have been wifely confecrated to religion and virtue, by criminal purfuits and gratifi- cations; and to obfcure by folly and vice that lovely morning period of your being, which fliould have been continually brightening into a more perfedl and exemplary piety, and giving ftronger and ftronger proofs of good underftanding. Give yourfelves but leifure for ferioiis refle5ilo?i, and you muft be con- vinced of the neceffity of a timely and im- mediate retreat. Sin never was, never can be, confiftent with the true intereft of a man : It is imjriendly to every inter ejl of our being : Its infeparable companiom are infamy and ruin : Its very fmile is treacherous, and its moft foothing invitations are only the more ef- fectually to deftroy us. It is therefore always too foon to contract any friend(hip with it 5 but never too foon to renounce it. To bate Jin is to do honour to ourfelves^ and to abflain from it is to guard ourfelves from the moft complicated and durable folly : Whereas re-*
ligion
Serm. 21. A Perfuafive to early Piety, ^y^
ligion will ever be found to be our trueft wif- dom, fince it is in its nature friendly to our beft intereft : All its principles are founded in reafon : Every precept it gives us, is wife and falutary : Every refledion it furnilheth is joyous and grateful : Every profped it yields us is reviving and glorious. Whether we live or die, it is our bed fecurity : And whatever there can be of happinefs throughout the pe- riods of eternity, this wifdom, and this alone, can fecure the poffeflion of it. ** T^be ways " of wifdom are ways of pleafantnefsy a7id all *' her paths are peace : She is a tree of life to " them that lay hold of her^ and happy is every " 07ie that i-etaineth herT
F I N I S.
ERRATA.
Page 8, line 22, for unfit, read fit. p. 49, 1» 16, after UniftJ^ dele"; p. 56, 1. 29, for hy^ read to. p. 59, 1. 27, dele n^t. p. 84, 1. 8, forw^, read not, p. 115, 1. 25, ^hct conjijisy add are. p. 180, 1. 32, before repentance, add ^without, p. iSa* 1. 15, after brought, didd forth, p. 1 87, 1. 2 1, before />«« A/, add bt. p. 206, 1. 9, ioj foundatioTtj KTidi fountain, ■
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Jujl publified, hy the fame AUTHOlt^ In TWOVOLUMES, Octavo,
Price (neatly bound) Ten Shillings,
A Critical Hiftory of the Life of DAVID | in which the Principal Events are raoged in Order of Time ; the Chief Ob- jections of Mr. Bayle and Others, againft th^^Charadter of this Prince, and the Scripture Account of him, and the Occurrences of his Reign, are examined and refuted ; and the Pfalms which refer to him explained.
Printed for J. Buckland and J. Coote, in Pater-nofter-Roi,v.
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