OF THE AT

PRINCETON, N. J.

DOXATIOX OP

SAMUEL AONEW,

OF PHILADELPHIA, PA.

G4Z.

i

Case, Z^>^^r. . A

Shelf, ^6.71

Booh\ ■ (J

SERMONS

ON

VARIOUS IMPORTANT' SUBJECTS :

WRITTEN PARTLY ON SUNDRY OF THE MORE DIFFI- CULT PASSAGES IN THE

SACRED VOLUME.

*pec€Ct€>Cf>*

By Rev. ANDREW LEE, a. m.

PASTOR OF THE NORTH CHURCH IN LISBON, CONNECTICUT.

« I KNOW BUT ONE BOOK, THAT CAN JUSTIFY OUR IMPLICIT AC QUIESCENCE IN IT; AND ON THAT BOOK, A NOBLE DISDAIN OP UNDUE DEFERANCE TO PRIOR OPINION CASTS NEW AND INES- TIMABLE light." Young.

PRINTED at WORCESTER : By ISAIAH THOMAS, Jun.

Sold by him, and by the Author, in Li/bon, Connecticut— Soldalfo by bii

Thomas & Whipple, at their Bookftore in Newbury purt.

[COPYRIGHT SSCl/RED ACCORDING TO LAW^

OCTOBER— -=1803.

I

1*2

jjfc85*5

I HAT thick darknefs overprfead the church after the irruptions of the northern barbarians, and the dejo- tations which they occajioned in the Roman empire, is known and acknozvledged. Thoje conquerors profefjed the religion of the conquered ; but corrupted and j polled it. Like the new Jettlers in the kingdom oj Ephraim, they feared the Lord and ferved their own geds. In thoje corruptions An- tichrijlian error and domination originated. The tyranny of opinion became terrible, and long held human minds en- Jlaved. Few had fentiments of their own. The orders of the Vatican were received as the mandates oj heaven. But at laji fome dijeerning and intrepid mortals arofe who f aw the abfurdity and impiety of the reigning fuperjlition, and dared to difclofe them to a wondering world ! Among thofe bold re- formers, Luther, Calvin and a few contemporary worth- ies, hold a dijlinguijhed rank. Greatly is the church indebt- ed to them for the light which they dijfufed, and the reforma- tion which they effecled. But Jlill the light was nn per feci. Dark Jliades remained. This particularly appeared in the dogmatifm and bigotry of thefe fame reformers, who often prohibited further inquiries, or emendations I They had dif- fered from Rome, but no body muji differ from them ! As though the infallibility which they denied to another, had been transferred to themf elves !

Too many others, and in more enlightened times,

have difcovered a jirange meafure oj the fame •Jpirit afpi-

rit which hath damped inquiry and prevented improvement.

Hence, probably, the Jilence of fame expofitors on difficult fcriptures, and the fame.nefs obfervable in fome ethers For the complaint of the poet is not without reafon,

" That commentators each dark paffage fhun, And hold their farthing candle to the iun."

And thefamenefs which we fee infeverat writers is probably diclated by fear of fingulanty, and of incurring the charge of herefy. Minds are different . When a dozen expofitors interpret a difficult text alike, they ?nujl,for fome Tea/on, have borrowed from one another.

iv PREFACE.

The writer of the follozoing pages claims no fiipt- riority to others, either in genius or learning ; but he claims a right to judge for himfelf in matters of faith, and thefenfe of ' Jcripture, and prefumes to exercife it— calling no man matter. He hath joiind the original ficriptures, compared unth the different tranjlations, to he the bejl expqjition. To theje he early had recourfe, and in this way formed an opin- ion of the meaning of fundry difficult parages in the volume of truth. But comparing them afterwards with Jeveral ex- pofitions, perceived their meaning to have been miflaken, ei- ther by tkofe writers, or by himfelf. As they did not con- vince him that -his conjiruclions were erroneous, he now of- fers them to the public— Not as certainly devoid of error-— He knows himfelf to be fallible— but as the refult offiome at- tention ; and as that which he conceives their mojl probable meaning.

On the prayer of Mofes to- be blotted out oj God's book— the zvifh of Paul to be accurfed from Chrifl, and the prevalence of infidelity before the coming of the Son of Man , he publiffied a fummary oj his views, fame years ago. By the advice offeveral refpe&ed literacy friends, they are now corretled, enlarged and inferted. On the lajl of thefe he wrote a. d. 1785. Subfcquent events tend to confirm Mm in the fentiments then entertained. Expojitors generally confide er the prayer of Mofes and the wifli of St. Paul tofiand re- lated as exprejfions of the fame temper, and argue from the cne to the other. The author conceives them perfeclly for- eign to each other, and totally miflaken by every expqfitor he hath cenj idtecl ; as -aljo fever al of the other fenptures on zuhich he hath written.

A hint dropped, fome years ago, in converfationt by a re f peeled father* 'gave an opening to the toriter, relative to onei of the following fiubjecls, and occafioned his writing upon it. For the rejl, he is conjeious of having borrozved from no zoriter, except a few quotations, which are credited in their places. He doth net flatter himfelf that his conjlruc- tions of fieri pture will be unwerjally received. Nor hath he a defire to diclate to others, or a wifii that his own znews on- ly mould fee the light. The prefs is open to thofie zuho are c'herzuifie minded. The author zvill read with pleajure, the different conjiruclions of the candid and ingenuous. But JJiculd jlriclures of another defcriptwn appear, they will be voiced wilh indijference, and treated with neglecl.

• Rsv. Dr. Cogfwdl, of Windham. 1 On 2 Samuel xil. : >.

CONTENTS,

IP ,v>r»r

* - Km

?AlR£?-r-7%.r

jRft

#** PAC3.

ropagate

THE Wifdovi of God in the

the Go/pel. g

i Cor. i. 27, 28. — But God hath chofen the foolifh things of the world to confound the wife, &c.

SERMON II.

The SubjeB Continued. 21

SERMON III. The Dedenfions oj Chrijlianity an argument of its truth* 33

Luke xviii. 8. — When the Son of Man cometh fhall he find faith on the earth ?

, SERMON IV.

The SubjeB Continued. 43

SERMON V.

Abratns Horror oj Great Darknefs. 57

Gen. xv. 12. — And when the fun was going down a deep iteep fell upon Abram, &c.

SERMON VI. Divine Impartiality Conjidered. 69

Rqm, ii. 11. — For there is no refr. iSt of perfons with God,

*i CONTENTS.

SERMON VIT. Mofes* Prayer to be Blotted out of God's Book. 85

Exod. xxxii. 31, 32. — And Mofes returned unto the Lord, and faid, Oh ! this people have finned, &c.

SERMON VIII. The fame Subjecl Continued; 96

SERMON IX.

St Paul's Wijh to be Accurfed from Chriji. 108

Rom. ix. 3. — For I could wifh that myfelf were accurfed from Chriit, &c.

SERMON X.

David's Sin in the Matter of Uriah. 123

2 Sam. xii. 13. — And David faid unto Nathan, I have finned againft the Lord, &c.

SERMON XI.

The General Characler oj Chriflians. 140

GAL. v. 24. — And they that are Chrift's have crucified the flefh with its affections, &c.

SERMON XII.

The Aggravated Guilt of him who delivered Chrifl to

Pilate. 15 i

John xix. 10, 11. — Then faith Pilate unto him, Speakeft thou not unto me ? &c.

SERMON XIII. The Trial of Peter's Love to Chrifl. 16S

jfOHN xxi. 15, 16, 17. — So when they had dined, Jefus faith to Simon Peter, Simon, &c.

SERMON XIV. Gifts no Certain Evidence of Grace. 185

Luke x. 20. — In this rejoice not that the fpirits are fubject • unto ycuj but, Sec.

SERMON XV. Human Characlers Determined only by Divine Decifwn. 20O

i Cor. iv. 3, 4. — But with me it is a very fmall thing that I Ihould be judged of you, Sec.

CONTENTS. vij

SERMON XVI.

Characters will be Difclofed and Jfujlice Awarded. 21 1

i Cor. iv. 5.— Judge nothing before the time, until the Lord come, who both will bring, &c.

SERMON XVII. God Willing that all Menjltould be Saved. 224 1 Tim. ii. 4. — Who will have all men to be faved.—

SERMON XVIII. Balak's Inquiries relative to the Service oj God, and

Balaam's Anfwer briefly conjidered. 24Q

MlCAH vi. 6, 7, 8. — Wherewith (hall I come before the Lord and bow myfelf before the high God ? &c.

SERMON XIX. Confejffing Chrijl an Jndifpenfible Duty. 256

a Tim. ii. 12. — If we deny him, he will deny us.

SERMON XX.

The Fear which terminates in the Second Death. 267

Rev. xxi. 8. — The fearful — (hall have their part in the lake, which burneth with fire, &c.

SERMON XXI. The Ends of Family Injlitution, with O.bfervations on

the Importance of Education. 282

Mal. ii. 15. — And did he not make one ? Yet had he the refi- due of the Spirit, &c.

SERMON XXII.

Parental Duties Conjidered and Urged— from the fame

Text. 291

SERMON XXIII. The Blejjfing of God on Filial Piety. 304

JER. xxxv. 19. — Therefore thus faith the Lord— Jonadab, the fon of Rechab fhall not want a man, &c.

SERMON XXIV. The Char abler and Supports of Widows Indeed. 319

1 Tim, v. 5. — Now flie that is a widow indeed and defolate, trufteth in God, &c.

yiii CONTENTS.

SERMON XXV.

The Good Man Ufeful in Life and Happy in Death. 33©

Psal. xxxvii. 37. — Mark the perfect man and behold the up- right ; for the end of that man is peace.

SERMON XXVI.

Departed Saints Fellow Servants with thofe on Earth 344

Rev. xxii. 9. — I am thy fellow fervant, and of thy brethren the prophets—.

SERMON XXVII.

The Subjecl Continued. 355

SERMON XXVIII.

The Danger of Deviating from Divine Inflitutions. 366

Col. ii. 8.— -Beware left any man fpoil you through Philofo- phy and vain deceit, &c.

SERMON XXIX.

The Sins of Communities Noted and Puniflied. 385

Mat. xxiii. 36.— Verily I fay unto you, all thefe things mall come upon this generation.

SERMON I.

the Wisdom of God in the means used to prop- agate the Gospel.

i Corinthians, i. 27, 28.

hit God hath chosen the foolish things of the world to con- found the wise ; and God hath chosen the weak things of the zvorld to confound the things which are mighty : and base things of the world, and things which are despised* hath God chosen, and things which are not, to bring f nought things that are.*

HE mercy promifed to the fa- thers" was Chrift, the Savior. That " the defire of all na- tions mould come," was a prediction of his incarnation ; and his entrance here was an- nounced by a heavenly mef- fenger, with, " Behold, I bring you glad tidings of great joy— to all people."

* The two difcourfes on this text Were originally one, and preached before Windham kffociation, atThomplon, October Seflion, 1798. **Jffi^J •f the ideas which they contain, may have been fuggelled byreading ^ ^ v idencesof Chriftianity ; but as the author had not that book in hu po*™ when he wrote 01* this fubjeft, he is not able paiUeulaTly to giv« qp»* -» that excellent writer, if here his due<.

B

10 The wifdom cf God in the means [Serm. i.

Yet " when he came to his own, his own received him not \" To many he hath been " a ftone of Humbling, and a rock of offence \"

The defign and tendency of chriftianity are moll benevolent; but being oppofed to men's lufts, which rule in their members, all the malevolence of depravity hath been excited againft it.. Jews and Gentiles united in the oppofition. " The kings of the earth flood up and the rulers were gathered to- gether againft the Lord, and againft his Chrift — both Herod and Pontius Pilate, with the Gen- tiles, and the people of Ifrael."

The Chriftian religion did not creep into the world in the dark. It firft- appeared at an enlight- ened period, and among the moft enlightened of the nations. The fciences derived from conquered Greece, had been improved at Rome, and com- municated to its dependencies. Syria was then a province of the Empire. Every movement in Ju. dea was obferved and reported at the metropolis. The crucifixion of our Savior was fanclionedby a Roman deputy ; and the perfecu ted Chriftians were allowed an appeal to Caefar. Soon, therefore, did the religion of Jefus make its way to Rome.

The power of Rome had alfo reached its acme; and as the fpirit of Chriftianity was diverfe from that of the world, the learning and power of the Empire foon combined againft it. That this reli- gion would becruihed and vanifh away as a dream of the night, was generally expecled.

Every circumftance feemed to indicate fuch an event. Thofe reputed wife, confidered the gofpe!

Serm. i.] ufed to propagate the Go/pel n

fcheme as foolifhnefs ; and the inftruments which '; were chofen to propagate it were thought to be weak and contemptible. It was alfo obferved to fpread chiefly amongthe lower orders of men, who had not the advantages of literature, nor been in- itiated in the myfteries of jndaifm, all which ferved to inlpire its enemies with confidence, that it would loon come to nought.

The apoflle takes notice, in the context, of the contempt then fo generally poured on Chriftianity, and declares the wifdom of God in the permiflion of it. He alfo predicts the triumph of the crofs ; efpecially over the powers then combined agaiuti it — predictions which were afterwards fulfilled : For thofe powers were all fubdued and humbled, and Chrifi and the gofpel exalted. The Chriftian religion was openly profefled,and became the mod reputable religion in many countries ; particular- ly in Syria and at Rome and its numerous provin- ces ; and by the means then ordered of God. This is/the fpirit of the text — God hath chofen the fool fi things of the zvorld to confound the -wife, and the weak things of the world to confound the mighty, £3c,

In difcuffing the fubjeel:, we fhali coafider the means ufed to propagate the gofpel — the oppofition wade againjl it— and the wifdom of God in the choice. of the means ; which will bring up to view fome of the objections which have been made againft the truth of the gofpel.

In treating of the mean? ufed to propagate the gofpel, we pafs over the preaching and miracles of Chrift, and the wonders which took pUce at hi*

12 The wifdom of God in the means £Serm. i.

death and refurre&ion. Thefewere known to the Jews, and rendered them inexcufeablein neglecting fo great falvation ; but they preceded fending the gofpel to the gentiles, and the means ufed tofpread it among them. The apoftle had no reference to Chrift, or any thing done or fuffered by him, when he fpakeof the foolijh and weak, and bafe things,\iitd of God, to confound thofe which are wife and mighty. He fpake only with reference to the instruments which were chofen to carry the gofpel abroad and perfuade the nations of the earth to receive it.

God hath all creatures at his command ; he hath power to prefs the moll reluctant into his fervice, and to compel them to bear his meffages, and execute his orders; as we fee in the cafe of Balaam and Jonah. God can make ufe of men to this end, either by reconciling them to himfelf, and attaching them to his intereft, or by overrul- ing their corrupt and vicious defigns to effect his lioly purpofes, without their confent or knowledge. Moll of the prophets were brought into his views, and made defirous to honor him. Many Pagan princes, and others, who knew him not, were yet made inftrumental in doing his pleafure and exe. cuting his defigns. The divine fovereign never wants for agents to accomplifh his purpofes. He fitteth on the circle of the heavens, and orders the affairs of the univerfe in fuch a manner as to do his pleafure. " None can ftay his hand." Whether the agents which he employs are willing or unwilling, meanfo, or not, is of no importance relative to the event. " His purpofes fland, an4

Serm. i.[] ufed to propagate the G of pel. 13

the thoughts of his heart to all generations/' The attempts of creatures to reverfe his orders, and defeat his decrees, only help to their accomplifh- ment. This was particularly the cafe refpecling the meafures adopted by the enemies of Chriftian- ity to prevent its fpreading in the world.

The perfons chofen of God and fent forth to propagate the religion of Chrift, were fuch as hu- man wifdom would have judged very unfuitable. Twelve poor, defpifed, illiterate men, were called to be apoftles ; — mod of them were fifhermen. One was a publican ; a collector of the Roman tribute, which had been impofed on the Jews as a conquered people. An employment fo odious, that vile perfons, regardlefs of character, would pnly accept it. Such men we Ihould judge ex- ceedingly unfit for minifters of religion, and not likely to fucceed in making converts to it. Yet fuch were thofe who were appointed of God, to be prime minifters in the Chriftian church ! Such the men who were fent forth to change the form and adminiftration of Judailm, and overthrow the fyftems of Paganifm, rendered venerable by 1 general eftablifhment, and the religious reverence of ages. The Jews' religion was from God ; who had given abundant evidence of its divine origin. This Chrift came not to deftroy. But its external adminiftration was to be changed ; and in the ap- prehenfion of mod of thofe who profefled it, it was no lefs oppofed to the gofpel fcheme, than Paganifm. No others had greater enmity to Chriftianity than the Jews, or entered into the op-

14 ThewifdomofGgdinthemeans [Serm. l.

pofition with warmer zeal. They commonly itood foremoft, and ftirred up the Gentiles againlt it, and often with fuccefs.

In treating of the means ufed to propagate the gofpel, we may obferve the powers imparted to thofe who were employed in the work. Thefe were not fuch as human wifdom would have chofen. " Their weapons were not carnal, though mighty through God," They had none at their command, prepared to punifh thofe who wouldnofc receive them, or the doctrines which they inculcated — none to retaliate injuries done them. To abufe they had nothing to oppofe, except a patient ex, hibition of his temper, who " when he was revil- ed, reviled not again, when hefuffered threatened not, committing himfelf to him who judgeth righteoufly/'and praying for his murderers on the crofs.

False religions have often been propagated with the fword — particularly that of Mahomet, and the Romifh corruptions of Chriftianity. Thefe, efpecially the latter, were urged with every fpecies of cruelty — a mode of attempting to profelyte, evincive of human folly. Arguments totally di- verfe are requifite to enlighten the mind and pro- duce conviction of a divine million. With thefe came the apoftles of the Lamb. They were " en- dowed with power from on high ;" and forbidden of their Lord to enter on their miniflry until it was conferred upon them. This was accomplished on the day of Pentecoft.

Serm. l.] ufed to -propagate the Gofpel 15

They had been previoufly convinced of Chrift's truth. They feemed indeed to waver when he fuffered, but his refurreaion, the opportunities which they had with him after that event, and his afcenfion, which they had witneffed, muft have removed every doubt. But this did not qualify them for their work. It did not furnifh them with means to convince others, who had not wit- neffed thofe things. But when the Holy Ghotl came upon them, on that memorable occafion, they were furnilhed. The gift of miracles was then, more abundantly than before, imparted to them. In fome refpefts, new, and very neceffary communications were then made to them — partic- ularly that of fpeaking with tongues, which at once carried evidence of their divine miflion, and enabled them to " go into all the world and preach the gofpel to every creature." This was the order of their Lord, but devoid of this gift they could not have obeyed it.

• This gift, as imparted to them, feems to have carried greater evidence of their truth, than their barely fpeaking all languages. Men out of every nation heard them fpeak on the day of Pentecoft, " every man in his own tongue !" Therefore were they amazed, and convinced that theapoftles were fent of God and that the gofpel was of heavenly derivation.

Those heralds of gofpel grace were alfo infpired with courage to fpeak bo'ldly in the name and caufe of Chrift, nothing terrified by their enemies; and " when brought before kings and rulers for

16 The wijdom of God in the means [Serm. t*

his fake, a mouth and wifdom were given them, which all their adverfaries were unable to gainfay or refift."

Such were the means iifed of God to propagate the gofpel — fuch the agents whom he employed and fuch their qualifications.

We are next to confider the oppofition which was made to its propagation.

Various circumftances combined the world a- gainft it. So far as Chriftianity prevailed, every other religion muft fall. No other could (land in connexion with it. The Jewifh was not to be overthrown ; but fuch changes were to take place in its outward form, that thbfe who did not know it to be typical of abetter difpenfation, confider- ed it as included in the general profcription ; as doomed to deftru&ion if Chriftianity prevailed. Againfl Stephen that was a principal charge — " We have heard him fay, that this Jefus, fhall change the cuftoms which Mofes hath delivered us."

The different fy items of Paganifm were not op- pofed to one another, as they were to that of the gofpel. They admitted a plurality of Gods — fome fuperior — others fubordinate. They confid- ed them not only as holding different ranks, but as reigning over different countries and nations. If one of their fyflerns was true another might be fo. But Chriftianity admitted only " one God, and one Mediator between God and man, the mart Chrifl Jefus." It declared that all others who had been called Gods and worfliiped as fuch, were not Gods — that thofe who faciificed to them, facrificed

Sbrm. i.] ufed to propagate the Gcfpel. 17

to demons— and it denounced utter, eternal ruin againft thofe who did not forfake them and ac- knowledge Jehovah. Thofe peculiarities, apart from the nature of this religion, which is oppofed to the lulls of men which rule in their members, would, of courfe, unite the world againft it. Thofe of every other religion would make a com- mon intereft in oppofing this, which had fellow- ship with none of them, but tended to their entire fubverfion and utter ruin. And it is a facl:, that the world did unite againft the religion of Jefus, and againft thofe whom he had appointed to in- culcate it. Chriftianity then appeared devoid of fupport — the opposition to have every thing on its fide. Chrift's followers were a little flock, deftitute of power or learning, and in the world's view utterly contemptible. Rome, the miftrefs of the world, had reached the fummit of her great- nefs ; and fhe foon turned all her power againft the feeble band, who were laboring to diffufe the knowledge of Chrift, and calling men from dumb idols, to ferve the living God.

To the eye of man how unequal the conteft ? Had not thofe followers of the Lamb been affur- ed that their redeemer lived — that he was divine — thathe was with them, and would be with them, they would have declined a conteft with thofe before whom the world trembled. But they entered, un- difmayed on the work affigned them, went through with and completed it ! They profpered in that to which they were fent. This had never been done had not God been with them ; for none of the ad- vantages pofleiTed by their enemies were negle&ed, C

i8 The zvifdom of God in the means [Serm. i«

The firft effects of enmity to Chriftianity were directed againll Chritl's perfon. He had been for iome time teaching and doing miracles in Judea, and numbers had attached themfelves to him. They confidered him as a prophet mighty in " word and deed." Some who witneffed his mighty works, exclaimed, " When Chrift cometh will he do more miracles than thefe which this man hath done ?" Others, " Is not this the Chrift ?"

These movements among the Jews drew the at- tention of their rulers, and raifed them to oppofi- tion. A humble, fuffering Savior, did not fuit their pride and lufl of power. They looked for a temporal deliverer, who would lead them to victo- ry, and fubdue under them, the powers which held them in fubjeftion. No other would they receive as the Meffias. As foon, there- fore, as the fame of Jefus began to fpread a- broad, and numbers treated him with reflect, they refolved to deflroy him. At the feaft of the pafTover, which called all the males of If- rael to Jerufalem, they caufed him to be appre- hended— tried him in their great council — con- demned him to death, and importuned the Roman governor to fentence him to the crofs, as a rebel a- gainft Caefar. The charge was not fupported — Chrift did not afpire to temporal dominion — "his kingdom was not of this world." The governor declared him not guilty. Had Chrift, like the A- rabian deceiver, which afterwards arofe,affumed the fword, marked his way with blood and carnage, the jews would have bid him welcome, and flocked to

Serm. l.] ufed to propagate the Go/pel. 19

his ftandard. Then he might have been denominat- ed a rebel againft Casfar. But nothing of this na- ture was found upon him. Therefore were the Jews his enemies ; but the imperial magi (Irate " found no fault in him j" though perfuaded to confent to his death.

But though fuch were the temper and views of the Romans refpecling Chrift, at the time of his Of- ferings, they were different when his minifters went forth to fet up his religion. When the nature of Chriftianity was difcovered, and it appeared oppofed to Paganifm, and tending to its defl ruction, the Roman chieftains, who had been taught to venerate their Gods, and claimed to be high prielb of the national religion, entered with zeal into the views of Chrift's enemies, and reared the ftandard againft his followers. All their powers were exerted to cruih the caufe of thq divine Immanuel. Ten general perfecutions are faid to have been raifed againft the Chriftians ; and myriads of the faithful to have been facrific- ed to heathen malice and bigotry.

Neither were thefe the only enemies of Chrift. The learning of the age was applied to confound his followers. The fophiftry of Grecian meta- phyfics directed againft his unlettered difciples. Who could have expected Chrifl's little flock, devoid of every worldly advantage, to have main- tained their ground againft fuch formidable ene- mies ? Who, judging by the rules of man's judo-, xnent, have entertained afufpicion that they would not foon be driven from the field ? But theijj

20 The wifdom of God, &c. [Serm. i„

caufe was that of God. Heaven was on their fide. " In vain did the heathen rage and the people imagine vain things. He who fitteth in the hea- vens, laughed ; the Lord had them in derifion/'

SERMON II.

$he Wisdom of God i 'n the means nfed jor prop- agating the Gospel.

i Corinthians i. 27, 28.

But God hath chosen the foolish things of the world to con- found the wise ; and God hath chosen the weak things of the world to confound the things luhich are mighty ; and base things of the world, and things which are despised, hath God chosen, and things which are not, to bring to nought things that are.

J.N the preceding difcourfe we took a fummary view of the means ufed of God to propagate the gofpel, and of the oppofition made to its propa- gation.

We are now to confider the wifdom of God in the choice of means to this end ; which will bring up to our view fome of theobje&ions which have been made againft the truth of the gofpel.

That the gofpel is from God, and the means ufed to propagate it of his appointment, are from

fundry confiderations, apparent particularly

from the miracles wrought by Chrift and by his difciples, who went forth in his name. Conclu- sive was the reafoning of Nicodemus — " Rabbi, we know that thou art a teacher come from God ;

22 The wifdom of God in the means [Serm. 2,

for no man can do thefe miracles that thou doeft, except God be with him." God, who is perfect in wifdom, would choofe no improper or unfuita- ble means. Their wifdom might not at firft ap- pear to men. It did not at firft appear. The world cried folly and weaknefs. But " the fool- ifhnefs of God is wifer than men ; and the weak« nefs of God is ftronger than men."

In God's hand any means are fufficient to ef- fect his defigns. The rod of Mofes, when ftretch- ed out by divine order, availed to bring all thofe plagues on Egypt, by which God made himfelf known and feared. When Ifrael left that land, it availed to open them a pafTage through the fea ; and afterwards to bring back its waters to the def- truciionof their enemies.

Could we fee no fitnefs in divine appointments, we mould remember that " we are of yefterday and know nothing," and not dare to arraign di- vine wifdom, or charge folly on God. But in the cafe before us, his wifdom is in many refpe&s dif- cernable, as will appear from a confideration of fome of the obje&ions which are made againft the gofpel, and againft the means appointed of God to propagate it.

One of the objections is taken from the fup- pofed unfuitablenefs of the means. Confidered in itfelf this made an objection. It is faid the all- wife God would not have appointed them-1— that to% appoint a company of poor, defpifed, ignorant fifhermen, as prime minifters of a religion, is fuffi- cient to prove that it is not from God, who al-

Serm. 2.] ufed to propagate the GofpeL 23

ways ufeth the beft means and moft fuitable in- ftruments.

It is not ftrange that this mould have been ob- jected at the beginning of the gofpel day, be- fore any effect of the apoftles labors appeared. It is a natural objection for the proud, who thought themfelves the beft judges of wifdom and propriety, to have made at that day. But it comes with an ill grace from modern infidels, who cannot de- ny that Chrillianity triumphed over the power and learning of the world combined againft it, though fuch means only were ufed to propagate it — fuch weak inftruments employed in it. Naaman, the Syrian, reafoned atfirft like one of thefe objectors, but the fuccefs which attended the prophets direc- tions convinced him of his error. Why has not the fame the like effect on thefe ? Surely, " had this counfel been of men, it would have come to nought." Under the circumftances in which Chriftianity made its appearance, it would have been eafily overthrown ; but the power of the world could not overthrow it, or prevent it from fpreading far and wide. It continued — it profper. ed — and every oppofing fyftem fell before it. Means and inftruments which human wifdom would have judged moft fuitable, could have done no more. The fuccefs of mealures in a contefl like this, proves their fitnefs.

Under this head it is further objected that the firft minifters of the gofpel were ignorant of the arts andfciences cultivated by the polifhed nations of the age — that therefore, they were defpifed, ef- pecially by the Greeks.

24 The zvifdom of God in the means [Serm. 2;

Despised they might be by thofe who " profef- ling themfelves wife had become fools." Yet they had all the knowledge which their work re- quired imparted to them from above. The lan- guage of the fchools would have been ill adapted to the fimplicity of the gofpel. It would have been unintelligible to many of thofe to whom the gofpel was fent. The gofpel offers falvation to the unkarned, equally as to the learned — mould be expreffed, therefore, in language eafy to be un- derstood. Had the apoftles and evangelifts ufed theabftrufe language of the fchoolmen, to many they would have fpoken in an unknown tongue. Had the fcriptures been written in fuch language, they would have been much more obfcure than they now are.

Though the gofpel is plainly written, it may be rendered dark and myfterious, by a metaphyfic drefs. It is a peculiar excellency of the fcriptures that they are mofliy written in the plain language of common fenfe — fo plainly, that " he may run who readeth them."

Two of the New Teflament writers were men of letters, Paul and Luke ; and we find more ob- icurity in their writings, efpecially thofe of the former, occafioned by allufions to the fciences and ufages of the age, than in the other writers of that holy book. The Apocalypfe is indeed ab- ftrufe, but this is not occafioned by the language, which is plain, but by the fubjecl. That book is chiefly prophetic; and therefore expreffed in the metaphors of prophetic ftyle. Prophecy is

Srrm. a.] ufed to propagate the Go/pel. 25

not generally defigned to be fully underftood, till explained by the accomplifhment.

To take occafion from thofe who might object; to the illiterate charafter of primitive gofpel min. ifters, a Paul, and a Luke were found among them ; but neither of them was among thofe firft called to the Chriftian miniftry. Thofe firft fent forth to preach the gofpel were unlearned men. The great truths of the gofpel had been taught, and many had received them before thefe (efpecially St. Paul) had become believers — that the faith of the firft followers of Chrift, might appear, " not to ftand in the wifdorh of men, but in power of God."

Had the primitive miniftry been learned philo- fophers,or renowned rhetoricians, fufpicions mighe have arifen that mankind had been deceived, that they had been bewildered by the fubtilty of fcience, or charmed by the fafcinating power of eloquence, into the belief of a fcheme which they did notun- derftand\ This cannot be fufpetled when the char- acter of the firft Chriftian minifters is confidered, and the progrefs which had been made in propa- gating the gofpel, before any of the learned were joined as their afliftants in the work.

The propriety of the gofpel method, may be farther argued from the nature of the gofpel, Wifdom of words is not neceffary to communicate gofpel truths, of deep penetration, fufficiently to underftand them. It was a remark of the apoftle " that not many wife men after the fleih, not many mighty, not many noble, were called." The fame D

26 The zcifdom of God in the means [Serm. 2.

observation may yet be made. People of plain common fenfe more often receive the gofpel, and favor the things of true religion, than thofe who affect fuperior powers, and to underftand all myfteries. Thofe who are wife in their own imag- inations, often reject the counfel of God againft themfelves, and put from them offered falvation. The manner in which the apoflles and their fellow laborers preached the gofpel, hath alfo been objected to as unwife. Their preaching was chief- ly a plaift unaffected exhibition of truth, laid be- fore thofe who heard them, and left with them. To produce faith in Chrift, they declared the time, place and circumftances of his birth, refer- ring to the prophecies which foretold them — de- clared the concurring teftimonies of angels and infpired perfons, who gave witnefs for him — ex- hibited fketches of his life — his teaching — his mir- acles— declared his prediQion of his own death, with the manner, time, and place — alfo of his ref- urrection on the third day, and the fulfilment of thofe predictions. They referred to his foretelling Peter's fall and recovery ; Judas' treachery and end, with the events which followed — they refer, red alfo to Chrill's teaching and miracles — to thofe which attended his fufferings and refurrection — thev adduce^ the evidence which they had of his death and refurrection — declared the opportuni- ties which they had with him after his paflion — theinO.ructions they received from him — the orders which he gave them, and his afcenfion from the mount of Olives, of which they were witneffes, "confirming their words with figns following."

$erm. 2.] ujti to propagate the Go/pel, 27

To perfuade men to receive and obey the gof- pel, tbey declared the confequences to thofe who received, and to thofe who rejected it — that the fame Jefus who had died on the crofs, was appoint, ed by the Father, " to be the Judge of quick and dead — that he would come again in like manner as he had gone away — that all mankind muft ap- pear before his judgment feat to give, an account of themfelves, and receive the deeds done in the body," that thofe who flee for refuge to the hope of the gofpel, will find mercy, and be made forever happy with God, but thofe who neglect the gofpel will be fent away into everlaliing puniihment.

Such interefting truths, thofe minifters of Chrifi; laid before mankind, and left with them for their confideration. But they ufed no rheto- ric to imprefs them. Neither did they appeal to the paffions of their hearers ; in which they fol- lowed the pattern fet them by their Lord, who " did not (hive, nor cry, nor caufe any man to hear his voice in the ftreets." With onlv a fair flatement of thefe truths, accompanied with the offer of " mercy and grace to help in time of need," they left mankind to choofe for themfelves and abide the confequences.

This fome have thought an improper manner of calling men into the kingdom of Chrift ; that had they been more pathetic in their addrerTes, and more argumentative in their applications, they would have labored with more effe6f. ; that this plain and fimple method is unworthy of God, and not likely to be from him.

2 8 The wifdom of God in the means [Serm. 2.

If we confider the nature and defign of Chrif- iianity, fuch objections will have little weight. It is not the defign of heaven to compel men to obey the gofpel, or to drive them to an unwilling fubmiffion to Chrift. If an exhibition of gofpel truih and beauty, and the confequences of receiv- ing or rejecting its overtures, are difregarded j if men refufe, by thefe means to be perfuaded, they are left, and the confequences follow. To people of fober fenfe, this method appears rational. It is not probable that thofe who are not thus prevail- ed with to embrace the gofpel, would in any other way be made Chriftians indeed. People who are frightened into religion feldom perfevere. Neither do thofe whofe paffions are fo inflam- ed that they appear, for a time, in ecftafies. When their paffions fubfide, they grow cool, and their religion dies. If the great truths of religion, laid before men, as was done by Chrift and his a- poftles, do not avail to render them rationally and lincerely religious, little value is to be put on thofe heats of imagination, which produce tempo- rary raptures, and fet fome on fire in religion. Such ardent love doth not abide ; it foon cools, and commonly leaves thcfe who had been the fubje&s of it no better than it found them, and but too often much worfe.

But while fome object to the fimplicity of the gofpel, and to the plain language and addrefs of the primitive miniftry, others are offended at the myPenes in /he Chriflian fyftem. " Who can under Hand fome things contained in what is

Serm. 2.] vfed to propagate the Gcfpel, 2$

called a revelation ? And what valuable ends can be anfwered by a revelation which is unintelligi- ble ? fay thefe objectors.

But, thofe points in the Chriftian fcheme, which are too deep for human comprcheniion, do not relate to practice. All required, in relation to them, is an aflent to their truth, on the credit of God's word, This is neither difficult nor un. reafonable.

Perhaps with only human powers, it may be impolhbie to comprehend thofe lubjecls which are left myfterious in divine revelation ; but are they incredible if God hath declared them ? Few would be the articles of our creed, did we admit the be- lief of nothing which we do not underftand. We carry myfteriesin ourfelves.* We are compound- ed of foul and body, but who explain the connex- ion ; tell us the effence of either the one or the other, or define the principles on which the foul commands the body ? We are loft in ourfelves, and in all the objects which furround us.

Whatever God hath declared, we are bound to believe becaufe he hath declared it • and what- ever he hath enjoined, we are bound to do becaufe he hath enjoined it, though the reafons of his in- junctions may not be revealed. God is under no obligations to explain matters to us. " God is greater than man. Why doft thou flrive with him ? He giveth not account of his matters."

Others objeel becaufe the Gofpel is not fent to all nations. That God fhould be fuppofed to communicate it to fome, and not to others, they

30 The zoifdom of God in the means [Serm. 2.

allege to be unreafonable, and fufficient to def- troy its credit ; efpecially, as the book which claims to be a revelation teacheth that " there is no refpect. of perfons with God."

That God makes his creatures to differ re- fpe&ing talents and advantages, is a truth not to be denied. Thofe who on this account, object to the truth of the gofpeS, will not deny it. If God makes differences refpefting every thing elfe, why not refpecling religion ? Where is the injuflice or impropriety of trying fome with gofpel advanta- ges ; others only with the light of nature ? If re- quirements vary with betruftments, none have reafon to complain ; and that this is the cafe is plainly the language of revelation.*

With equal reafon might the hand of God in creation be denied, becaufe different grades are found among creatures, and fome have greatly the advantage over others ; and in providence be- caufe its diflributions are unequal. That thefe inequalities are obfervable, and that they are the work of God, will be acknowledged by all who believe the being of a God, and his prov- idential government. If any are difpofed to call thefe in queftion, we turn from them. To reafon with them would be in vain. " That which may be known of God is manifefl in them; for God hath fhewed it unto them. For the invifible things of him, from the creation of the world, are clearly feen, being underftood by the things that are made, even his eternal power and Godhead j fo that they are without excufe."

*Vid. Difcouifs on Romans, ii. li.

Serm. 2.] vfii to propagate the Go/pel, 31

A scoffing age may cry out againft Chrifliani- ty. Tofomeitmay be a " Humbling block ; to oth- ers foolifhnefs." Men may exclaim againft thegofpel, and againft the do&rines and duties of it, and the means which have been ufedof God to propagate it. Still " the foolifhnefs of God is wifer than men,andtheweaknefs of God is ftronger than men." So it hath been in times paft ; fo it will be in times to come. Thefoolijh, the weak and bafe things of the world, have confounded and brought to nought, all the world termed wife, and great, and mighty.

Imperial Rome at the fummit of her greatnefs, could not crufh the caufe of him who died on Cal- vary ! " Had this counfel or work been of men, it would have come to nought/* Probably the name of Jefus, would long ere now have perifhed from the earth. But all his enemies could do nothing effectually againft him. - They could on. ly do " what God's counfel had determined to be done.

Christianity hath (till its enemies ; of the fame character with thofe of old. They have o- verthrown the faith of fome. Others they may feduce. That " fcoffers mould arife, in the laft days walking after their own lulls ; that fome ihould deny the Lord that bought them, and that many mould follow their pernicious ways," were foretold by an infpired apoitie, and " they turn to us for a teflimony."

We are called a Chriftian people. " If we be- lieve the gofpel, happy are we if we obey it." The generality profefs to believe it. But how is it

g2 The rvifdom of God, (3c. \_ Serm. 2,

received ? Do not many neglect it ? Do not fome who aftent to its truth, "go their way to their farms, or their merchandize," regardlefs of it, neither confefTing Chrift before men, nor feeking an intereft in him ?

If the gofpel is from God, to fuch negleclers of the grace it offers, it muft be " a favor of death unto death !" And is not their number great? Doth it not increafe from year to year, from age to age ? To thofe who are taken up with fenfual pleaf- ures, and with mindingonly earthly things, St. Paul would fay " even weeping you are enemies to the crofs of Chrift, and your end will be deftruction."

Let us be perfuaded to bring home thefe con- federations toourfelves. We are deeply interefted in them. " The fecrets of our hearts will ere long be judged by the gofpel of Chrift." To thofe who will not receive and obey the gofpel, we have on- ly to fay, " Notwithftanding, be ye fure of this, that the Kingdom of God is come nigh unto you/'

SERMON III.

The "Declensions of Christianity \ an Argument of its Truth.

>•<

Luke xviii. 8.

When the Son of man cometh, shall he find faith on the earth ?

idE that believeth and is baptized fhallbefav. ed ; but be that believeth not fhall be damned." So terrified the rifen Savior. Faith is made a condition of falvation. But God requires only a reafonable fervice. He mud then have given evi- dence of the truth to which he requires alfent. He hath given it abundantly. Chriftians " are com- paflfed about with a cloud of witncffes."

The proofs of Chriflianity are of two kinds ; external and internal. Both are ftrong. United they leave infidelity without excufe.

Of external, the chief are miracles and proph. ecy. Miracles carried conviction to behoJd„ ers ; and were defigned to give credibility to fpe- cial mefTengers. Prophecy is a (landing evi. dence, by which teftimony is borne to the truth of revelation ; yea, it is a growing evidence which gains flrength by every fulfilment.

34 The Declenfions of Chrijlianity, [Serm. 3,

Some may envy thofe who lived in the age of miracles, fuppofmg them fufficient tobanifh every doubt. But the proof arifing from the fulfilment of prophecy, which we enjoy above them, is equal, if not fuperior to theirs.

The prophecies contain Iketches of the hiftorV of man, and of the plan of providence, from their refpe&ive dates to the end of the world. Thofe which relate to the declenfions of religion, which were to take place under the gofpel difpenfation, will now only be conlidered.

From thofe declenfions, arguments are drawn againfl the truth of Chrinianity. ,c Was Chrift* ianity from God, he would verify the declaration made by him who claimed to be his Son. The gates of Hell Jhall not prevail againfl it. But they do prevail. What was once faid of its author, Behold the world is gone after him, will now apply to its enemy. This religion is not therefore from God, but of man's device. Propt up as it is, by human laws, and fupported by " the powers that be," it totiers towards ruin. Left to itfelf, it would foon fall and come to nought."

Such are the proud vauntings of infidelity, when " iniquity abounds and the love of many waxeth cold." So when Chrift hung on the crofs, and when he flept in the tomb, ignorant of confequences, his difciples " wept and lamented, and the world rejoiced ;" but the time was fhort. Soon the world was confounded, and the " for- rows or his difciples was turned into joy."

If the declenfions which we witnefs, are fore- told in fcripturc, they are no occafion of furprize,

Serm. 3.] en Argument of its Truth. 35

Yea, inftead of weakening our faith, they may reasonably knereafe it. And when we confider the affurances given us, that thefe declenfions were to antecede the univerfal prevalence of true religion ; they may alio ferve to increafe our hope.

To Jkezu that thefe declerfwns are foretold, and that -we may expetl yet greater abominations, than have hitherto appeared, is attempted iu the following difcourfe.

When the f on of man cometh Jliall he fnd faith on the earth ?

That Chrift is here intended by the S.an of man ; and that faith will be rare among men at the com- ing of his, referred to, are not doubtful matters. But what coming of Chrift is here referred to ? This is firft to be afcertained.

The coming of Chrift, refers in the fcripture, to feveral events. Sometimes to his incarnation ; fometimes to the deft-ruction of Jerufalem, and the Jewifh polity ; fometimes to his coming to judgment ; and fometimes to the beginning of that univerfal dominion which he is to exercife on earth in the latter days. Each of thefe is the fubject of feveral prophecies.

Christ's incarnation, or his coming to dwell with men, and to obey and fuffer for their redemp- tion, was a principal fubjeel; of the old teftament prophecies. '.' To him gave all the prophets witnefs."

The divine juftioe executed on the Jews, in the deftru&ion of their chief city, and polity, is. aifo

go The Decknfwns of Chriftianity, [Serm9 3.

termed Chrift's coming. This was the fubjecl: of feveral prophecies of old. It was foretold by Mo. fes, and fundry others who lived before the gofpel day; but more particularly by Chrift, in per- fon, juft before his fufferings. To this event the defolations foretold in the twentyfourth of Matthew, and its parallels in the other gofpels, had a primary reference. The metaphors ufed to defcribe it are ftrong. They have been fuppofed to refer to the general judgment j and they have, no doubt an ultimate reference to it. But they refer, more immediately to another coming of Chrift ; his coming to render to the Jews accord- ing to their demerits as a people, foon after they Ihould have filled up the meafure of their iniqui. ty by his crucifixion ; which by the circumftan- ces attending it, became a national aft.

'That this coming of Chrift was particularly intended in thofe predictions, is, from feveral con fi derations apparent. That the Chrillians of that age, who were converfant with the apoftles, and inftrucled by them, received this to be the meaning of thofe prophecies, and that they fled at the approach of the Roman armies, and efcaped the deftruclion which came on the Jews, are mat- ters of notoriety. And that this was the primary meaning of thofe prophecies, is further evident from an exprefs declaration which they contain ; " Verily J fay unto you, This generation fnall not pafs away till all the fe things be fu/Jilled." This clofeth the prophecy. The whole muft therefore have receiv- ed a primary accomplishment, " before that gener-

Serm. 3.] on Argument of its Truth, 37

ation did pafs away." This was fulfilled in the deftru&ion of Jerufalem by Titus.

Christ's coming to judgment, is often foretold in every part of the new teflament, to pafs over the intimations given of it in the old. But none of thefe can be the coming cf the Son 0/ man, refer- red to in the text. That it cannot refer to his in- carnation is evident, from the time in which the declaration in the text was made. His coming in the flefh had been then accompli fhed.

Neither can it refer to his comingto punifh Jew. ifh apoftacy and ingratitude; or to his coming to judge the world in righteoufnefs, becaufe the mo- ral (late of the world at neither of thofe periods, anfwers to the defcription here given. Shall he find faith on the earth ?

The ruin of the Jews by the Roman armies, happened about thirty fix years after Chrift's cru- cifixion. Long ere that time the fpirit had been poured out, and many had embraced the gofpel. The apoftles and evangelifts, had gone, not only to " the loft fheep of the houfe of Jfrael, but alfo into the way of the Gentiles ;" had called " thofe who were afar off, as well as thofe who were near; their found had gone into all the earth, and their words to the end of the world." Neither had they labored among the Gentiles in vain. St. Paul fpake by the Spirit when he declared to the Jews that the falvation of God was fent unto the Gentiles, and they would hear it." His word was verified. " Many were added to the Lord, and the number of the difciples was multiplied."

38 The Dcclenjions of Chrijlianily, [Serm. 3.

Such was the Hate of the world, at that coming of the Son of man. Faith was then to be found on the earth, if not among Jews.

When Chrifl fhall come to judgment, we have reafon to believe, that faith will alfo be found on earth ; and more than at that period we have now considered.

The fcriptures of both teftaments, abound with predictions of the univerfal prevalence of religion, in the latter days ;" of the whole worlds rejoicing under the aufpicious government of the Prince of Peace ; of restraints laid on the powers of dark- nefs, that (hey lhould not deceive and feduce man- kind. And though we are taught that " the old fer- pent will afterwards be loofed, for a little feafon, and go forth to deceive the nations which are in the four quarters of the earth," we have no inti- mation that the main body of the Church will be corrupted by his influence, or injured by his pow- er. His adherents may " compafs the camp of the faints, and the beloved city," but will make no attack upon them. " Fire will come down from God out of heaven, and deflroy them." By fome fpecial, perhaps miraculous interpoiition of prov- idence, the people of God will be protected and delivered.

Sr. John, who gives more particulars of the latter day glory, than thofe wh© had gone before him, fixes the term Chrift's reign on earth to a thoufand years, which he reprefentsas to be thofe next preceding the judgment. And agreeably to the Statement which he hath made, a numerous

Serm. 3.] ** Argument of its Truth. 39

body of faints will then be found to welcome their Lord, and rejoice before him at his coming*

To this agree the other prophets who treat of this fubjecl:. No other limits the term of Chrift'i reign ; or mentions Satan's being enlarged and permitted any meafure of deceptive influence, af- ter the reftraints laid upon him at the beginning Chrift's reign. But others foretell the happy day, and feveral feem to dwell delightfully upon it, and reprefentit as continuing to the end of time ; and none give the remoteft hint that it is to terminate, andiniquity again to become univerfally prevalent. Isaiah often mentions it, and dilates more largely upon it than any other who lived before the gofpel day. From his reprefentations we mould expecl; it to terminate only with time. " I will make the an eternal excellency— violence (hall no more be heard- in thy land ; wafting nor deftruc- tion within thy borders— the fun (hall be no more thy light by day ; neither for brightnefs (hall the moon give light unto thee, but the Lord mall be unto thee an cverlafiing light, and thy God thy glory — the days of thy mourning Jliall be ended — "thy people ftiall be all righteous ; they fhall in- herit the land forever."

By the little horn in Daniel's vifion, Antichritl is doubtiefs intended. When at his fall Chrift is to take the kingdom ; or it is to be given to bis people, it is to be an abiding kingdom. " And there was given unto him dominion, and glory ^ and a kingdom, that all people, nations and lan- guages, mould ferve him ; his dominion is an (V-

40 The Declenftons of Chriflianiiy, £Serm. 3*

erlajling dominion, which Jhall not ftafs away, and his kingdom that which Jhall not be dejlroycd.

This is a prophecy of the univerfal prevalence of true religion in the lafl days, after the reign of Antichrift fhali have come to an end. By the ex- planation in the latter part of the chapter, the faints are from that period to have the dominion. It is no more to be taken from them. "The faints of the mod high fhall take the kingdom, and pojfefs the kingdom for ever, even forever and ever — and the kingdom and dominion, and the greatnefs of the kingdom under the whole heaven, fhali be given to the people of the faints of the moll high, uhofe kingdom is an ever la/ling kingdom, and all dominion fhall lerve and obey him."

These reprefentations agree with that made to St. John, who faw the church guarded and protect- ed from infernal power and influence, at the clofe of the millennium. The only difference confifts in the mention of a few particulars by the apoftle, which were not communicated to the prophets ; fuch as the term of Chrifl's reign on earth ; and fomefruitlefs attempts of the powers of darknefs againfl his people, after that term fhall have ex- pired.

The coming to judgment cannot therefore be intended in the text. There will then he faith on the earth. But if we confider " that which is not- ed in the fcriplure of truth," refpecling the moral ftate of the world before and at the time of Chrifl's coming to reign upon it, we fhall find it anfwer- ing to this defcription.

Serm. 3.] an Argument of its Truth. 41

We will therefore, Srfttafo a general view of the prophecies refpecling the moral jiate of the world, un- der the gofpel difpenfation — Then a more particular view of the great declenfons which were to take place, with afpecial reference to the flate of religion at the approach of the latter day glory.

The Savior, in perfon, and by his Spirit, gave general intimations to the apoftles, of the times which were to pafs over them, and over his church. When they were ordered to preach the gofpel in all the world, beginning at Jerufalem, they were forewarned that the Jews would reject their tefti- mony, and perfecute them, as they had perfecuted their Lord— that foon after "there would be great diftrefs in that land, and wrath upon that people-— that they would fall by the fword ; be led cap- tive into all nations, and that Jerufalem would be trodden down of the Gentiles, till the times of the Gentiles mould be fulfilled. "

The comforter which was to" teach them all things," not only explaining the nature of Chrifti- anity, and caufmg them to underftand it, but alfo to unveil futurity before them, taught them, that after the Jews had rejected the gofpel, the Gentiles would receive it, and the church grow and become great ; that a falling away would afterwards fol. low, which would fpread wide, and continue for a longtime, till it became nearly total ; that when fuch was the flate of the church, Chrifl would come, take the kingdom, and reign on earth.

Such were the outlines of futurity, relative to Chriftianity, as fkctched out before the apoftles, F

4a The Declenjions of Chrijlianity, &c. [Serm. 3.

But if we defcend to particulars, and examine the prophecies with attention, we fhall find that the defections, which were to take place antecedent to the reign of the Redeemer, were to be of two kinds —that they were to arife at different times, and from different fources — that one was to be a cor- ruption of religion, the other a rejection of it — that the former was to antecede and prepare the way for the latter.

This will be the fubjett of another difcourfe.

' SERMON IV.

$be Declensions of Christianity, an Argument of

its Truth.

Luke xviii. 8.

When the Son of man cometh, shall he find faith on tha earth ?

ThAT the coming of the Son of man, is here intend- ed of Chrift's coming at the commencement of the latter day glory , hath been alleged in the preced- ing difcourfe, and feveral confiderations adduced in proof. Additional evidence will arife from a view of the prophecies relative to the great declen- fions, which were to take place in the church, during the gofpel clay. Thefe, we obferved, are of two kinds, one, a corruption of religion, the other its rejection.

The intimations given of them in the new tef- tament, are chiefly found in the writings of St. Paul, Peter and John. They are noticed alfo by Jude. The two former fufFered martyrdom under Nero. When the time of their departure drew nigh, they had feparately a view of the then future Rate of the church ; particularly of the declen-

44 The Decknjions of Chrijlianity, [Serm. 4.

lions which were to take place in it, before " the kingdoms of this world, lhall become the kingdom of our Lord, and of his Chiifl." St. John had the fame opened to his view in the ifle of Patmos.

St. Paul in his fecond epiflle to the Theffalo- nians, after rectifying the mi flake of thofe who thought the day of judgment then at hand, pro- ceded to inform them that there would be great declenfions in the chuich before the end of the world. " Let no man deceive you, by any means, for that day fhall not come, except there come a falling away firft, and that man of fin be revealed, the fon of perdition ; who oppofeth himfelf above all that is called God, or is worfhipped ; fo that a,s God, he fitteth in the temple of God, fhewing himfelf that he is God." The antichriftian defec- tion is here evidently intended. The apoftle touch- eth on the famefubje£t in his firft epiflle to Tim- othy, and directs him " to put the brethren in re. membrance of thefe things," to prevent furprife when they fhould happen. This was the firft great declenfion which was to be permitted in the church.

In his fecond epiflle to the fame Chriftian bifh- op, written not long before his death, he refumes the fubje£l of the defections which were to happen in the church, but with a more particular refer- ence to defections of a different kind, and of a later date. Having exhorted Timothy tofaithful- nefs in the difcharge of „ official duty, he adds a reaion ; " For the time will come when they will »ot endure found docliine ; but after their own

Serm. 4.] an Argument of its Truth. 45

lufts, fhall heap to themfelves teachers, having itching ears ; and they fhall turn their cars from the truth, and fhall be turned unto fables."

This doth not anfwer to the Romifh defection. It was never the character of that church to " heap to themfelves teachers." They never ran after thofe of other perfuafions, who brought new doc- trines. Their errors were of the contrary kind. They rejected and perfecuted every teacher who did not derive from their infallible head, and teach as he directed. But " itching ears" have miffed many of thofe, who " aremoved away from the hope of the gofpel. By turning to fables they have made Ihip wreck of faith, and fallen a prey to thofe who lie in wait to deceive."

St. Peter wrote with equal plainnefs of the general defections ; but thofe of infidelity are the fubjecl: of his prophecies — " There fhall be falfe teachers among you, who privily fhall bring in damnable herefies, even denying the Lord that bought them, and bring upon themfelves fwift deflru&ion. And many fhall follow their pernicious ways ; by reafon of whom the truth fhall be evil fpoken of." The herefies here intended are depicted too mi- nutely to be miftaken. The herefiarchs are def- cribed as immoral, vain and proud, pretending to fuperior knowledge and penetration, defpifing law and government, and trampling them under their feet.

Toward the clofe of his fecond epiflle, the a- poftle remarks, that he " wrote to ftir up pure minds by way cf remembrance ; that they might

45 The Declenjions of Chrijlianity, [Serm, 4.

be mindful of the words fpoken before, by the holy propjiets" — that is, of the predictions of infpired men, who had forewarned them of thofe deceivers — " Knowing this firft, that there (hall come in the lafl days, fcoffers, walking after their own lulls, and faying where is the promife of his com- ing ?" And he refers them to St. Paul, who had predicted their rife in the church — " Even as our beloved brother Paul alfo, according to the wifdom given unto him hath written unto you : As alfo in all his epiftles, fpeaking in them of thefe things."

He adds " Ye therefore, beloved, feeing ye

know thefe things before, beware, left ye alfo, be- ing led away with the error of the wicked, fall from your own ftedfaftnefs."

The fhort epiftle of St. Jude is little other than a prophetic defcription of the fame apoftacy and its leaders, whom he terms " ungodly men, turning the grace of God into lafcivioufnefs, and denying the only Lord God, and our Lord J ejus Chrifl — Thefe are murmurers, complainers, walking after their own lulls, and their mouths fpeaking great fwelling words — But beloved, remember ye the words which were fpoken before of the apoftles of our Lord Jefus Chrift ; how they told you there fhould be mockers in the laft time, who mould wTalk after their own lulls. '*

The errors of Rome are not here intended. They are manifeftly errors of a later date, which were to appear after thefe of Rome mould fubfide, having loft their influence. It is repeatedly noted that they were to arife in the lafi days. They ar«

S.erm. 4«] an Argument of its Truth. 47

errors of which this age is witnefs — errors which have fpread, and are yet fpreading — thofe of infi- delity and atheifm, with their ufual attendants, immorality in every hideous form. We mould therefore " remember the words which were fpok- en before" — the warnings which have been given us of thofe defections, which were to intervene thofe of Antichrift, and the coming of the Son of man.

The Apocalypfe, though of more difficult inter- pretation, contains fome particulars fufficiently intelligible, and to our purpofe. Thewriterenlarges on the Romifh apoftacy, which he defcribes more minutely than any who had preceded him, both in its rife and progrefs, and alfo in the circumftances which mould attend its overthrow. He foretells the fpirit, pride, riches, glare of ornaments, flrange abominations, and unprecedented cruelties ; the power, figns and lying wonders, which were to render Rome the wonder and dread of the whole earth. The portrait is in every part fo exact and circum Randal, that none who are acquainted with the hiftory of that church, can miftake it ; unlefs blinded by intereft or prejudice.

The apoftle predicts alfo the other great defec- tion which was to follow the antichriftian, though in language more obfcure and figurative. " And I faw three unclean fpirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beail, and out of the mouth of thefalfe proph- et. For they are the fpirits of devils, working miracles, which go forth unto the kings of the

48 The Declenjions of Chriftianity, [Serm. 4.

earth, and of the whole world, to gather them to the battle of the great day of God Almighty."*

Ixdeferves particular notice that all thefe ftrange declenfions, which were foretold, as totakeplacein the church, and world, are reprefented as antecedent to ChrifTs reign on earth, and terminating before the commencement of that bleiled era.

It is farther to be obferved that during the whole antichriftian defection, God's " two witneif- cs were to prophecy clothed in fackcloth." God would have a fmall, but fufficient number of faithful fervants, who, in low and humble circum- ilances, would maintain the truth and be witneffes for him during the reign of the man of fin. Eut about the end of his reign, they will have finimed their teftimOny. Their enemies will then prevail againft them and deftroy them, and for a (hort term there will be none to ftand up for Godf — none to warn the wicked, or to diilurb them in their chofen ways. And they are reprefented as exulting in their deliverance from the fociety of thofe who amidft their departures from the living God, had tormented them, J by warnings of future

* Vid. a difcourfeon this fubjeft, by Timothy Dwight, D. D. Prefident of Yale College, printed at Nswhaven, A. D. 1798.

tCompar atively none. Thenumber will be exceeding fmall— the times refemble thofe juft before the flood. when Noah was laid to ftand alone. The pageantry of Romifh worfhip may be kept up in that church, till myftical Babylon fliall be deftroyed, in the awful manner foretold in the Revelation ; but infidelity hath long iince, lapped the foundations of the catholic religion, being grafted on the ruinsof fuperftition. The abfurd doctrines, and legend- ary tales of popery, may have been credited in the d the clergy were unable to write their names, or fo, much as read their bet; but the belief of them is utterly jnconfiftent with the where

diffufed fince the revival of literature.

X Tormented them. This language is remarkable. It intimates that

Serm. 4.] an Argument of its Truth. 49

wrath, and an eternity according to their works. For this is the way in which God's witneffes tor- ment the wicked.

God's witneffes teftify not only againft anti- chriftian errors, but alfo againft infidelity and the immorality it occafions. When he ceafes to have witneffes there will be none to teftify againft either the one or the other. The world mult then be deluged in infidelity and atheifm. This agrees with the reprefentation given by the apoftle ; who describes the enemies of God as refufing graves to his flaughtered witneffes, and caufing their dead bodies to lie expofed to public view, that they may rejoice over them, and congratulate one another on their deliverance from the compa. ny of thofe who had difturbed them in their fin- ful indulgences ; and fuch as continuing to be the ftate of " the people, and kindreds, and tongues, and nations," till the witneffes are raifed from the dead and afcend to heaven in the prefence of their enemies ; when Chriftianity will revive, and Chrift's reign on earth begin.

These reprefentations may be defigned to inti- mate that the term in which infidelity will appear to be univerfal, will be fo fhort that the warnings of the faithful will not be forgotten — that they will

the pains occafioned in the wicked, by the warnings of the faithful are the fame, in kind, as thofe of the damned, and that they are often fevere. This accounts for the mad joy of infidelity — for the frantic triumphs of thofe who have perluaded themfelves that religion is a fable. It accounts for the reprefen- tation here given of the conduft of an unbelieving world, when infidelity fhall have become univerlal, and the dead body of religion lie expofed to public fcorn. Such is the time here foretold — a time when the ag« ot atheifm may be vauntingly termed the age ofnafin*

G

£0 The Dedenfioni of Chrijlianily, [Serm. 4,

be kept in mind by the exultations occafioned by deliverance from the fears of religion, and from the prefence of thofe who had excited thofe fears, by exhibiting proofs of religion which they could not refute. And how natural and common are fuch exultations, with thofe devoid of religious fear ? But agreeably to the view given by the a- poftle, when fuch fhall have become the ftate of the world, and the nations fhall be thus felicitating themfelves in full perfuafion that all religion is a dream, and death an eternal deep, the fignals of Chrifl's coming to take the kingdom, will be given, and witnefTes of the truth of Chriftianity, which cannot be difpured, fuddenly arife, to the fur* prize and confufion of fcofling fmners ; mul- titudes of whom will be fwept off by defolating judgments, to prepare the way for " the people of the faints of the moft high, whofe kingdom is an everlajling kingdom" For that defolations are to clofe the fad fcene of apoftacy, ana* prepare Chrifl's way is clearly foretold ; particularly by St. John, who beheld, in vifion, " the kings of the earth, and of the whole world, gathered to the battle of the great day of God Almighty ;" and faw fuch an effufion of their blood, that ".the harvefl of the earth might be confidered as reap- ed, the vine of the earth as cut and caft into the great wine prefs of the wrath of God, whence flowed blood to thehorfes bridles."*

Thus from the general tenor of prophecy it appears that infidelity will have overfpread the world when the Son of manjhall come to reign upon,

* Revelation xiv. 15, 20.

Serm. 4.] an Argument of its Truth, 51

it : And as this agrees to no other coming of his foretold by the prophets, there can be no reafon- able doubt what coming is intended in the text. If we keep thefe things in mind, we fhall not won- der at the declenfions of religion and prevalence of infidelity. They will remind us of the remark made by our Savior to his forrowing difciples jufl before his fufferings, " thefe things have I told you, that when the time fhall come, ye may remem- ber that I told you of them."

Before, or about the time of this coming of the Son of man, Antichrifl will fall — Mahomedan de„ lufion terminate — " The Jews look to him whom they pierced, and mourn — be gathered the fecond time" from their difperfions, and returned to their own land, and the fulnefs of the Gentiles be brought in. Perhaps thefe may be the figns of Chrift's coming, intended by the refuneclion of the witneffes. When thefe events fhall take place " the Lord will be king over all the earth. In that day there will be one Lord and his name one."

REFLEXIONS.

If we do not miflake the coming of the Son of man, here referred to, gloomy is the profpe&now immediately before us. Hitherto God hath had his witnefles ; but ere long they will ceafe from their labors, and leave infidelity undifturbed.

That the caufe of the redeemer was to be de- preffed, before its univerfal prevalence in the lat- ter days, is plainly revealed. The only difficulty is to afcertain the manner. Bifhop Newton expecls another confederacy c£ the catholic powers to dt>

52 The Declenfions of Chrifiianityi [Serm. 4,

ftroy the followers of the Lamb, which will fo near- ly fucceed, that for a fhort term none will dare to appear as his followers. But if infidelity was to intervene the antichriflian defection, and the preva- lence of religion in the latter days, is this hypoth- ecs probable ? Is it not more reafonable to expect the deftru&ion of the witneffes in another way, and by other enemies — by the mockers and fcoff- ers of the laft times, who mould be generated by papal error and fuperftition ? And doth not the prefent ftate of the world confirm thefe expecta- tions ? The catholic religion hath been declining for feveral ages. It received a deadly wound from Luther and his affociates, which hath not yet been healed. From that period it hath dwindled, and is now little more than a name. But infidelity hath h^en, for almoft an equal term progrefiing, and already flalks out to public view : Yea, it vaunts with fhamelefs pride, as though fure of vic- tory. And we are conftrained to acknowledge, that " of a truth, it hath laid wafle nations and their countries !*'

Our expectation is farther confirmed by obferv- ing the change which is made in the weapons of infernal warfare. Thefe are no longer bonds, im- prifonments, tortures and death, but the fhafts of ridicule, and fneers of contempt. " Trials of cruel mockings," now exercife the faith and pa- tience of the faints. Religion, the dignity and hope of man, hath become the fport of ftupid infidels ! The jeft of forry witlings ! Thefe hillings of the ferpent are every where to be heard !

Serm. 4.] o.n Argument of its Truth. 53

Infernal malice, never before made fo general an attack in this way. Perhaps, with all his faga- city, the adverfary did not lufpeft that creatures made for eternity could be driven from the way of peace by the derifion of fools, till taught it by experience. But this hath been found his molt fuccefsful weapon ! It hath done greater mifchief to chriftianity, than all the rage of perfecution ! Many account it honorable, to fuffer, pain or lofs, with patience, and to face danger and death with fortitude ; but few think themfelves honored by fcom and reproach. Human nature is here attacked on its weakeft fide.

Some European fcoffers, of high rank, during the laft age took the lead in this mode of attack on chriftianity ; and have been followed by a count- lefs throng of noble and ignoble, learned and un- learned, down to this day. Few infidels are fo modeft as not to affe£t wit on the fubjecl: of reli- gion ; few witticifms fo contemptible as not to meet the approbation and receive the applaufe of brother infidels.

That flrong combinations have been formed againft chriftianity, and alfo againft civil govern- ment, in the kingdoms of Europe, and that they have too fuccefsfully undermined both, is an ac- knowledged facl.

In the leaders of thofe confpiracies wedifcover all the traits of character, attributed in prophecy to the fcoffers who fiiould arife in the laft days. When every circum fiance, in events fo remarka-

54 The Dedenfions of Chriftianity, [Serm. 4,

ble, agree with the predictions, can doubt remain whether the predictions are fulfilled ?

There hath been faith in this land. It is not yet extinct. But we are importing the principles, and practices of Europe. " The mockers of the laft times" are now to be feen on this fide the At- lantic. " Many follow their pernicious ways." We have reafon to expect the evils to increafe till " the godly ceafe and the faithful fail" from among us. For when the Son of man cometh fhall he fnd, faith on the earth ? This land will alfo be over- fpread with infidelity ! " The whole world lie in wickednefs !"

There rnay be partial revivals of religion, but no general reformation is to be expected ; and af- ter every refrefhing, the declenfions will probably be greater than before. Fanatic emotions, here and there, may flatter fome who are friends to re- ligion, but they only f erve to accelerate the fpread of infidelity.

It is a gloomy thought ! The ferious foul fad- dens ; forrow fills the good man's heart, if, when he fees little regard paid to religion, he expects yet greater defections ! If when he fees but few of thofe who are rifing into life, paying attention to the bed things, he expects flill fewer of their de- fcendants to be wife and good ! Yea that the de- clenfions will continue and increafe, " till all flefh fhall become corrupt, and the earth be filled with violence !" Would to God thefe expectations might not be realized ; for they are exceedingly diftrefiing. But they appear to us to be dictated

Serm. 4.] an Argument of its Truth. 55

by the fpirit of truth, and confirmed by the hifto- ry of the world, and by the progrefs of events o- pening to view.

One confideration, however, minifters confo. lation, fhining through the gloom ; namely, the long, holy, happy period, which may be expected to follow the dark term now approaching.

By dark we mean only in a moral view. Re- fpecting arts and fciences, mankind may never have been more enlightened than at prefent. But this is foreign to religion. When Egypt, Greece, and Rome, were the feats of the mufes, they re- mained as devoid of religious knowledge, as the moft ignorant barbarians. Arts and fciences may Hill flourifh, and yet deeper refearches be made into the arcana of nature, while religion is dying away and atheifm fucceeding in its place.

Some intervening links areneceffary to connect the prefent age with the happy times now diftant. Who fhall fill them, the divine fovereign will deter- mine. An hour of temptation muft try all who dwell upon the earth. Thefe are the times in which we are tried.

Do we envy thofe who may live during the peaceful reign of the Redeemer ? Let us not for- get that we are favored above many who have gone before us — above fome of our contempora- ries, and probably above thofe who will fuceeed us, before the commencement of that happy era. Nothing neceffary to falvation is denied us. If ftraitened it is in our own bowels. If faithful to improve the talents put into our bands, " our la* bor will not be in vain in the Lord" — God will

56 The Dedenfiom of Chrijlianity, Sc. [Serm. 4.

keep us to his kingdom. There we fhall fee Chrift's glory, though we may never fee it here as fome others who come after us.

Be it alfo remembered, that the rewards of the coming world, will be proportioned to the diffi- culties we may have to encounter here in this. Thofe who make their way to heaven through darknefs and temptations, and force their way through hoftile bands, will rife to greater honors there, than though they had afcended by an eafier and a fmoother road. Nothing done or fuffered in the way of duty will loofe its reward. God hath not faid " feek ye my face in vain."

" Wherefore, brethren give diligence to make your calling and election fure ; for if ye do thefe things, ye {hall never fall ; for fo an entrance fhall be miniftered unto you abundantly into the ev. erlafting kingdom of our Lord and Savior Jefus Chrift. To him be glory, both now and forever. Amen."

SERMON V. Abram' s Horror of great Darkness.

Genesis xv. 12. And when the siin was going down, a deep sleep fell upon Abram ; and lo, an horror of great darkness fell upon him.

IF we confider the fketch, given us in fcripture\, of the life of this patriarch, we fhall find that few have had equal manifestations of the divine favor. But the light did not at all times mine on him. He had his dark hours while dwelling in this flrange land. Here we find an horror of great darknefs to have fallen upon him. The language ufed to defcribe his ftate, on this occasion, is flrong. It exprefles more than the want of God's fenfible prefence. It defcnbes a ftate fimilar to that of the pfalmift, " While I fuffer thy terrors I am diftratted." His fufFerings probably bore an affinity to thofe of the Savior when the father hid his face from him ; at which period there was more than the withdrawing of his fenfible prefence, the powers of darknefs were fufFered to terrify and afflicl; him — " It was their hour" — God had left him in their hands. So Abram on this occafion. H

*j3 Abram* s Horror of great Darlnefs. [Serm. 3,

Just before God had fmiled upon him — " Fear not, Abram : 1 am thy fhield, and thy exceeding great reward." Then all was light and love. *' The candle of the Lord fhone on his head." When he complained that he had no child to com- fort him, or inherit bis poffeflions, God promifed him an heir, and a countlefs progeny — "Look tiovf toward heaven and tell the ftars, if thou be able to number them — So fhall thy feed be. And he believed the Lord ; and he counted it to him for righteoufnefs." What an occafion of joy ? What ft range manifestations of divine favor ? They are Scarcely paralleled in the hiftory of man.

Bur how fudden the reverfe ? The fame day — ■when the fun was going down ; lo ! the brightness difappears, and an horror of great darknefs fell upon him.

A deep flee p fell upon Abram. This was not a natural deep. There is no probability that he would have given way to weaknefs, and fallen into a common fleep, while engaged in covenant- ing with God ; binding himfelf with folemn en- gagements, and receiving tokens of the divine fa- vor, and the promife of bleffings for a great while to come. If he could have flept while receiving fuch manifeftations of the divine friendfhip, it is not probable that his dreams would have been ter- rifying : His fituation would rather have infpired joyful fenfations, and excited pleafing expecta- tions.

That which for want of language more perti- nent and exprtfiive, is here termed fleep, icems to

Serm, 5.] Ahrmris Horror of great Darknefs. 59

have been a divine ecftafy — fuch influence of the holy fpirit operating on the foul, as locked it up from every thing earthly, and fhut out worldly things, as effectually as a deep fleep, which fhuts up the foul and clofeth all its avenues, fo that nothing terreftrial can find admittance.

This was often experienced by the prophets, when God revealed himfeif to them, and made known his will. Thus Daniel, when the angel Gabriel was fent to folve his doubts, and let him into futurity — " Now as he was fpeaking with me, I was in a deep fleep on my face toward the ground." The holy prophet, filled with fear at the approach of the celeftial meffenger, could not have fallen afleep, like fome carelefs attendant in the houfe of God. Yet fuch is the language ufed to exprefs his fituation at that time, and afterwards on a fimilar occafion.* The three difciples, who witneffed the transfiguration, experienced fimilar fenfations — fenfations which abforbed the foul, and fhut out terreftrial objects, which the evangel, ift compares to fleep.

But why was Abram's joy, occafioned by the communications of the morning, fo foon turned to horror.

The reafons are with him " whofe judgments are unfearchable, and his ways part finding out." We may obferve, however, that fuch is the way of God with man, while here on trial. If at any time a perfcn feems peculiarly favored of heaven, fomething of a different nature is commonly fet

* Daniel vii^ 18. x. 9.

6o Abrams Horror of great Darknefs. [Serm, 5.

over againft it. Perhaps to remind him that this is not his reft. We feldom enjoy profperity with- out a fenfible mixture of adverfity ; or without fomewhat adverfe following in quick fucceftion. " Even in laughter, the heart is forrowful, and the end of miith is heavinefs." Neither are fpe- cial trials or forrows fent alone ; comforts and confolations are ufually joined with them, orfoon fucceed them. If we confider the matter, we lhall obferve this in ourfelves ; and may often difcov- er it in others. We fee it in the hiftory of this patriarchy and that of many of his descendants.

The pilgrimage of Jacob, how remarkably di- verfified with good and evil, with joy and forrow ? That alfo of Jofeph — of Mofes — of Daniel ? At times each of thefe were raifed high and brought low — fometimes found themfelves at the fummit of earthly honor and felicity ; at other times, were cafi; down, and hope feemed ready to forfake them.

In the hiftory of Job the fame things are exem- plified in fl ill ftronger colors. That holy man experienced the extremes of honor and infamy, joy and grief, hope and terror. The proph- ets and apoftJes, paffed through fcenes in many refpe6is fimilar ; their joys and forrows were con- trafted to each other. Daniel's mournings and fadings were followed with remarkable discove- ries and cheering revelations ; but the divine com- munications were almoft too ftrong for frail hu- manity ; they filled him with difmay, and had well nigh deftroyed his mortal body. " He fainted and was fick certain davs."

Si?rm. 5.] Ahram's Horror of great Darknefs. 6i

St. Paul was "caught up into paradife and heard unfpeakable words, which it was not pofliblc for a man to utter" — had a view of the ineffable glory of the upper world ; but trials no lefs re- rnarkable, and very fevere, were contrafted to tUofe flrange diftin£lions, and more than earthly joys ! " Left I mould be exalted above meafure, through the abundance of the revelations, there was given me a thorn in the flefh, a meffenger of Satan to buffet me, left I fhould be exalted above meaf- ure."*

St. John fuffered fore perfecutions — was ban- ifhed from the fociety of his fellow Chriftians, if not from the fociety of men. But divine difcov- eries repaid all his fufferings — heaven's ineffable glories were opened to his view ! What he witneff- ed could be but very partially communicated. Language is weak ; only faint hints and general intimations could be given of the "glory which is to be revealed." But the fuffering apoftle enjoy- ed it, and was fupported, yea, enraptured by it.

This life is filled with changes. Good and evil, hope and fear, light and darknefs, are fet over a- gainft each other. The faints, while they dwell in the duft, fometimes walk in darknefs, and have their hours of gloom and horror — " The whole creation groaneth and travaileth together in pain until now — Even thofe who have the firft fruits of the fpiiit, groan within themfelves, waiting for — the redemption of the body. Thofe of whom the world is not worthy, are often in heavinefs, through jnanifold temptations." »

* 2 Corinthians, xii. 4 — f.

62 AWwrrCs Horror of great Darknefs. £Serm. 5,

We may wonder at thefe things ; but when we confider them as ordered of God, the confideration fhould calm our minds, and bring us to fay with the aflonifhed Shunatmte of old, " It is well."*

God doth not order for rows to his creatures here, becaufe he delights in their fufferings. " He grieves not willingly, neither affli&s the children of men. He doth it for their profit, that they may be partakers of his holinefs." And which of the faints hath not received benefit from it ? Who among them hath not fometimes been ready to adopt the language of the pfalmift, " It is good for me, that I have been affli&ed."

"Born of the earth, we are earthly*' — our af. fe&ions naturally defcend. We are prone to fet our affe£tions on temporal things, and fet up our reft where there is no abiding. Therefore do we need afflictions to keep us mindful of our fitua- tion. Such remains of depravity are left in the renewed, that profperity often corrupts them. But for the forrows and fufFerings ordered out to them, they would forget God and lofe themfelves among the deceitful cares, and infatuating allure- ments of this ftrange land.

Intervals of comfort are alfo needful for them. Were theie denied them, " the fpirits would fail be- fore God, and the fouls which he hath made." And intervals of light and joy are given to refrefh, and cheer, and animate them to the duties requir- ed in this land of darknefs and doubt. But they are not intended to fatisfy. They anfwer like

* 2 Kings, iv. 26.

Swim. 5.] Abram's Horror of great Darknefs. 63

ends to the Chriftian during his earthly pilgrimage, as the fruits of Canaan, carried by the fpies into the wildernefs did to Ifrael while journeying to- ward the land of promife — ferve to give them a glance of the good things prepared for them, to increafe their longings after them, and animate them to prefs forward and make their way to the poifeflion.

Such may be fome of the reafons of thofe vari- ed fcenes through which the people of God are doomed to make their way to glory.

Often the faints find themfelves unable to pen- etrate the defign of heaven in the trials through, which lies their way — efpecially in the hidings of God's face, fo that they cannot difcover him. This made no fmall part of Job's trial — " Behold I go forward but he is not there ; and backward, but I cannot perceive him ; on the left hand where he doth work, but I cannot behold him ; he hid- eth himfelf on the right hand that I cannot fee him." Could he have known the reafons of his trials it would have been a great confolation, but it was denied him, and the reafons of God's hiding his face from him, no lefs than thofe of his other trials.

S0 it is alfo with others. The darknefs which involves them makes part of their trials. It is a common trial of the faints. God will have his people " live by faith and walk by faith." To live by faith, implies want of fight, and ignorance of the defigns of providence. A great partrof the good man's trial here, confifts in trufting God with-

£4 Ahram's Horror of great Darknefs. [Serm. 5,

out knowing why fuch things are required, or fuch trials ordered out to him. In this way the faints had great trials under the former difpenfa. tions. A veil was then fpread over the method of grace, or way in which God would bring falva- tion to men. Even the religious rites enjoined by the law, were not underftood, though they made part of the duties of every day ; they remained rnyfterious, till Chrift removed the covering cad over them; made known the hidden myftery, and opened "the way into the holieft by his blood."

Under, every difpenfa tion religion greatly con- iifts in referring every thing to God, and trufting in him, without being let into his defigns, or know- ing reafons of his orders. " Bleffed is he who hath not feen, and yet hath believed" — Bleffed is he who without penetrating the defigns of heaven trufts in God, and conforms to his requirements, not doubting but all will turn out right — that God will lead him in right ways, though they may be ways which he knows not.

Abram difcovered much of this temper — in obedience to divine order he left his father's houfe, and " went forth, not knowing whither he went." And afterwards, when commanded of God, he took a three days journey, to offer his fon, Ifaac, at the place which mould be (hewn him.

The trial of this patriarch, recorded in the text, might be, at that time particularly neceffary. God had then admitted him to a fpecial nearnefs ; and fpecial trials might be requifite to keep him hum- ble, and prevent high thoughts of himfelf. For

Serm. 5.] Abram's Horror of great Darknefs. 6$

fuch is fallen human nature, that particular dif- tm&ions, even divine communications, though of grace, are apt to be abufed ; to fofter pride ! Though man is poor and dependant, pride is a fin which very eafily befets him. If Paul needed fomething to keep him humble when favored with revelations, why not Abram ? Abram was then in the body — compared with infirmity — liable to temptation, and prone to feaudion. God knew his ftate — corrected him therefore, to give him a fenfe of demerit, when he received him into cove- nant and engaged to be his God.

Another defign of his darknefs and horror at that time, might be to fill him with awe and rev- erence of the divine majefty. Had he experienc- ed nothing of this kind, the ftrange familiarity to which he had been admitted of the moft high, might have diminifhed his fear of God, and cauf- ed him to think lightly of the great fupreme.

The horror and diftrefs he now experienced, might- alfo ferve to prepare him for holy joy, when God mould lift on him the light of his counte- nance. Light and joy are moft refreming when they follow darknefs and terror. Therefore the joy of thofe who have been pricked at their hearts for fin and made to know its exceeding finfulnefs, when they are brought to hope in divine mercy, and believe themfelves forgiven of God. There is reafon to believe that the forrows of this ftate will give a zed to the joys of heaven — the dafk- nefs of this ftate, to the light of that in which darknefs is done away — the fear and concern h v I

6$ Abram's Horror of great Darknefs. [Seiim. 5.

experienced, to the fecurity and perfect fafety of the Canaan which is above.

Some think that what Abram experienced on this occafion was intended to intimate God's future dealings with his family. They were honored by being taken into covenant with God, but were to pafs through the honor and darknefs of Egyptian bondage — the diftreffes of a wildernefs Hate, and a war with the Amorites, before they mould enjoy the promifed land. Some conceive Abram's fuf- ferings at* this time, defigned to prefigure the legal difpenfation} under which his feed were to contin- ue long, and fufFer many things. However this might be, we know that Abram did not find reft in this weary land, unallayed with forrow. He was doomed to make his way through darknefs, doubts and difficulties.

Such was the portion of this father of the faith- ful, while he remained in the body and continued on trial. The fame is the portion of all the, faints. '; This is not their reft, becaufe it is polluted." Reft is not to be found on earth. When the re- mains of fin mail be purged away, there will be no more darknefs, fear or horror. " The former things will pafs away."

These connderations teach us wrhat we have to expect while we tabernacle in clay — namely, trials and difficulties, doubts and darknefs — thefe muft be hereourportion. Though wemay bechildren of God, we are not to exp&6r. exemption from them till the earthly houfe of our tabernacle is diffolvcd and we are clothed on with our houfe which is from heaven.

Serm. 5.J Abrams Horror of great Darknefs. 6/

Those who are ftrangers to religion may (latter themfelves that fhould they attain renewing grace and get evidence of it, they mould no more i'uffer from fear or horror, or the hidings of God's face, but that God would fmile inceiTantly upon them and caulc them to go on their way rejoicing. But this is far from being the cafe. Though when perfons fir ft attain a hope towards God, they are glad, their joy is foon interrupted — doubts and fears arife — their way is dark — " God hidcth his face that they cannot behold him. O that I were as in months pail — when God preferred me — when his candle mined upon my head, and by his light I walked through darknefs — when the Al- mighty was yet with me."

This hath been the complaint of many ethers befids benighted Job. It is often the lan- guage of the faints while in this dark world. " God often hides his face from thofe whom hi", foul loves, fo that thev walk on and are fad." This makes them long for heaven, becaufe there " will be no night there, neither forrow, nor cry- ing, nor any more death."

In this life fanftification is imperfecT:. The faints cany about in them a " body of death." While this continues, they cannot have uninter- rupted peace, but muit have intervals of darknefs and doubt. Thofe who have gone before us have cften been troubled and diiireffed, and gone on their way forrowing.

Tins is the fruit of fin. Man was doomed to it at the apoftacy. It from thzt time the

68 Abram's Horror of great JDarknefs. [Sera*. 5.

portion of humanity. None hath been exempted. Thofe whom St. John faw walking in white robes and rejoicing in gjory, had "come out of great tribulation."

We can hope for nothing better than to " be followers of them who through faith and patience inherit the promifes." We muft travel the fame road and can promife ourfelves no better accom- modations on our journey. If Abram, the friend of God, felt horror of great darknefs, after he had been called of God, we have no reafon to expeft trials lefs fevere.

Let us not be difcouraged, or faint in our minds. The way to glory lies through this dreary land — to us there is no other way. But the end will be light. If we keep heaven in our eye, and prefs on unmoved by the difficulties, and unawed by the dangers which lie in our way, " our labor will not be in vain in the Lord." God will be with us. He will not leave us comfortlefs ; but will fupport us under difficulties and guard us to his kingdom. After we mall have fuffered awhile, he will call us from our labors, and reward us with eternal rewards. " Then fhalj we obtain joy gladiicfs, and forrow and mourning fhall flee away." And the time is fhort.

"He which teftifieth thefe things, faith, furely I come quickly. Amen." May we havefuch evi- dence of an lntereft in him, as may difpofe us to anfwer, •« Evenfo come Lord jefuj.

SERMON VI.

Divine Impartiality considered.

Romans ii. 11.

For there is no respect of persons with God.

THE divine impartiality is often aflerted in the holy fcriptures ; and the affertion coincides with our natural ideas of deity. The pagans indeed attributed to their Gods, the vices, follies and weak- neiTes of men ! But the beings whom they adored were moftly taken from among men, and might be confidered as retaining human imperfections. — Had unbiaffed reafon been confulted to find out a fupreme being, a different obj eel: would have been exhibited to view. But it is natural to mankind to fancy the deity fuch an one as themfelves.

The origin of many erroneous conceptions of the divinity may be found in the peifons who en- tertain them. To the jaundiced eye, objec"t« ap- pear difcolored. To a mind thoroughly deprav- ed, the fource of truth may leem diftorted. There- fore the hope of the Epicure — therefore the por- trait which fome have drawn of the divine fove- reign, rather refembling an earthly tfefpot, than thejehovah of the bible !

70 Divine Impartiality. [Serm. 6.

Yet God is vifible in his works and ways. " They are fools and without excufe, who fay, there is no God." And as far as God appears in the works of creation and providence, he appears as he is. Paffion, prejudice, or depravity may disfigure or hide him ; but as far as the difcove- ries which God hath made of himfelf are received, his true character is difcerned.

Of this character impartiality conllitutes an effential part. " God is a rock, his work is per- fect ; for all his ways are judgment ; a God of truth, and without iniquity ; juft and right is he."

This reprefentation agrees with reafon. Ac- cording to his fenfe of it, every man will fubfcribs it. Yet different apprehenfions are entertained refpecling the divine impartiality, as refpecting every thing elfe. The ideas which fome receive, others reject as unreafonable. This is not ftrange. Minds differ, no lefs than bodies.

We propofe, with deference, now to exhibit our views of this inter cjling fubjecl, the divine impartialL tyt efpecially as it refpects man.

This is the branch of divine impartiality refer- red to in the text, and commonly in the fciiiptures — There is no refpetl of persons with God.

It is important that we form juft apprehenfions on this fubject. Mifiakes might infpire ground- lefs expectations, and occafion practical errors, difhonorable to God, and mifcheivous to man. But thofe which are juft, have a tendency to pro. duce fcntiments of rational refpect and reverence for thefupreme Governor and to point to the way of peace and bleffednefs.

Serm. 6.] Divine Impartiality. 71,

Impartiality doth not require an equality of powers or advantages — that creatures mould in this view be treated alike, or made equal. Infi- nite wifdom and power are not reitri&ed to a famenefs in their plaflic operations, or providen- tial apportionments. Neither is this famenefs the order of heaven.

The number of creatures is great. We cannot reckon them up in order ; nor the different fpecies. Among the myriads of the fame fpecies, are dif- criminations, fufficient to diftinguifh them from one another. We obferve this in our race, and in the creatures beneath us. Among mankind thefe differences are mofl noticeable and moft interest- ing. They relate to every thing which belongs to man — to the mind, and to the body, and to the powers of each — to the temper — appetites — paf- fions — talents — trials — opportunities, and means of information. There is in every refpecl: an al- molt infinite variety — differences which run into innumerable particulars. Variety mav be conhd- ered as a diftingui filing trait in the works, and ways of God. And all is right. When we con- fider the hand of God and his providential influ- ence in them, we feem con {trained to adopt the language of the pfalmift, " O Lord how many are thy works ? In wifdom haft thou made them all : The earth is full of thy riches."

These are difplays of divine fovereignty. They are beyond our comprehenfion. "We fee, but we understand not." Of many things brought into being by divine efficiency, we know neither

i

mm

* i-.^:,

URi

j2 Divine Impartiality. [Serm. 6.

the defign nor ufe — can only fay, " Thou Lord, haft created all things, and for thy pleafure they are and were created."

The fame obfervation is applicable to the differ, ent fituations in which God hath placed creatures of the fame clafs, and the different talents com- mitted to them. God hath doubtlefs his reafons for thefe difcriminations, but hath not revealed them.

By nothing of this kind is the divine impartial- ity affected ; with none of them is it concerned. God is pleafed to try fome with ten talents, others with five, others with only one. That " fo it feems good in his fight," is all we know about it ; and all we need to know. Should we attempt to pry into it, the anfwer given by our Lord to an officious enquirer refpecting another, might be applied — " What is that to thee ?"

The divine impartiality is only concerned to apportion the rule of duty to the powers and advantages imparted, and to give to each one ac- cording to the manner in which he mall have con- formed to the rule given to direct him, making no difference, other than they may have a£led differ- ently the parts affigned them, or had more or few- er talents.

If this definition of impartiality is juft, we may infer that God requires of man only " according to that which he hath ;" and that in the final ad- justment nothing will be done by partiality, or preferring one before another,

StP.M.

npfflu/.

rcemed. itt aha, others «• T\m"(oit 1 »r know about it j

lewptio

I to an

:.it\ to

r-itirriaeddifict. .grftyn '-A ftmr

at

Serm. 6.] Divine Impartiality. 73

Could not thefe be predicated of the fupreme governor, we' would not attempt to vindicate his character as an impartial being. The latter we conceive chiefly refpecled in the text. Shall treat of each briefly.

That God requires of man only " according to that which he hath/' is equally the language of reafon and revelation. Our Savior teacheth, that the divine rule will be the fame, in this refpect, as that which governs good men—" Unto whom much is given, of him fhall much be required ; and to whom men have committed much, of him will they afk the more."

The apoitle had a particular referrence in the text to the decifions at the great day, when " every one muft give account to God, and receive the deeds done in the body" — and infills that the fit- uation in which each perfon had been placed, and' the rule given for his direction will then be brought into the reckoning, and that each one will be judged, and his ftate determined by the law, under which he had lived and acted durinsf his probation. This is the fpirit of the context from verfe fixth to the fixteenth, inclufive. " Who will render to every man according to his deeds : To them who by a patient continuance in well doing, feek for glory, and honor and immortality, eter- nal life : But to them that are contentious, and do not obey the truth, but obey unrighteoufnefs, indignation and wrath j tribulation and anguifh, upon every foul of man that doeth evil ; of the Jew firft, and alfo of the Gentile : But glory, and K

j 2 Divine Impartiality. [Serm. 6,

the defign nor ufe — can only fay, " Thou Lord, haft created all things, and for thy pleafure they are and were created."

The fame obfervation is applicable to the differ- ent fituations in which God hath placed creatures of the fame clafs, and the different talents com- mitted to them. God hath doubtlefs his reafons for thefe difcriminations, but hath not revealed them.

By nothing of this kind is the divine impartial- ity affected ; with none of them is it concerned. God is pleafed to try fome with ten talents, others with five, others with only one. That " fo it ieems good in his fight," is all we know about it ; and all we need to know. Should we attempt to pry into it, the anfwer given by our Lord to an officious enquirer refpecling another, might be applied — " What is that to thee ?"

The divine impartiality is only concerned to apportion the rule of duty to the powers and advantages imparted, and to give to each one ac- cording to the manner in which he fhall have con- formed to the rule given to direct, him, making no difference, other than they may have a&ed differ- ently the parts affigned them, or had more or few- er talents.

If this definition of impartiality is juft, we may infer that God requires of man only " according to that which he hath ;" and that in the final ad- iuftment nothing will be done by partiality, or preferring one before another.

Serm. 6\] Divine Impartiality. 73

Could not thefe be predicated of the fupreme governor, we would not attempt to vindicate his character as an impartial being. The latter we conceive chiefly refpeclxd in the text. Shall treat of each briefly.

That God requires of man only " according to that which he hath/' is equally the language of reafon and revelation. Our Savior teacheth, that the divine rule will be the fame, in this refpeft, as that which governs good men—*-" Unto whom much is given, of him mail much be required ; and to whom men have committed much, of him will they afk the more."

The apofHe had a particular referrence in the text to the decifions at the great day, when " every one muft give account to God, and receive the deeds done in the body" — and infills that the fit- uation in which each perfon had been placed, and' the rule given for his direction will then be brought into the reckoning, and that each one will be judged, and his ftate determined by the law, under which he had lived and acted during his probation. This is the fpirit of the context from verfe fixth to the fixteenth, inclufive. " Who will render to every man according to his deeds : To them who by a patient continuance in well doing, feek for glory, and honor and immortality, eter- nal life : But to them that are contentious, and do not obey the truth, but obey unrighteoufnefs, indignation and wrath \ tribulation and anguifh, upon every foul of man that doeth evil - of the Jew firlt, and alfo of the Gentile : But glorv. and K

74 Divine Impartiality. [Serm. 6.

honor, and peace, to every man that worketh good ; to the Jew firfl, and alfo to the Gentile. For ihtrt is no refptU cf perfons with God. For as many a3 have finned without law, mall alfo perifh without law ; and as many as have finned in the law fhall be judged by the law. (For not the hearers of the law are jufl before God, but the doers of the law fhail be juftified. For when the Gentiles which have not the law, do by nature the things contained in the law, thefe having not the law, are a law unto themfelves ; which fhcw the work of the law written in their hearts, their confcicncealfo bearing witnefs, and their thoughts the mean while accufing, or elfe excufing one ano- ther.) In the day when God fhall judge the fe- crets of men, by Jefus Chrift, according to my gofpel/'

This whole paragraph is an illuRration of divine juftice and impartiality, as exercifed toward man- kind. It fhews that they are here for trial — that thofe who act uprightly will meet the divine ap- probation, and be rewarded with eternal rewards ; but that a contentious dif regard of duty,' and wil- ful continuance in known wickednefs will be the object of divine indignation, which will occafion tribulation and anguiih — that in the decifions at the great day, family and national diflinctions will be difregarded — that it will be required of every- one according to the talents committed to him. and no more, whether he be Jew or Gentile.

Some have doubted whether thofe left to the light of nature could poffibly meet the divine ap-

Serm. 6.] Divine Impartiality. 75

probation and find mercy with God ; or were not doomed without remedy to fuffer the vengeance of eternal fire. This we apprehend to be here deter. mined. " Thofe who have not the law, may do by nature, the things contained in the law ; and the doers of the law lhall be juftified."

By " doing the law," no more is intended than acting fincereiy, according to the light imparted. Perfect obedience is not attainable by imperfect creatures — cannot therefore be here intended by the apoflle. His evident meaning is, that finceri- ty is accepted of God, and rewarded with the re- wards of grace, and equally of the Gentile, as of the Jew ; for there is no refpeel of perfons with God,

Adults, piivileged with gofpel light, muft be- lieve and obey the gofpel. To them is that dec- laration addreffed — " He that believeth and is bap- tized (hall be faved ; but he that believeth not fhall be damned." This hath no relation to thofe who have not the means of faith. " What the law faith, it faith to thofe who are under it." The fame is true of the gofpel.

The equal juftice of God in giving 'to every one acording to his works, or to his improvement of talents, is the fpirit of the text and context, and of many other fcriptures. Yea, this one of thofe great truths which are borne on the face of revelation — " If ye call on the Father, who, with- out refpetl of perfons, judgeth every man according to his works, pafs the time of your fojourning here in fear."

7 5 Divine Impartiality. |TSerm. 6.

Some objections to the preceding definition of divine impartiality are fubjoined, with very brief replies.

It is faid " We mull be born again or we can- not fee the kingdom of God," and regeneration is the work of God, oreffecl of divine influence.

That neceffary change, is indeed the work of God, but not to the exclufion of human coopera- tion. The holy fpirit drives with all who have the means of grace. None are wholly deflitute of fupemal influence.1!-— of awakenings and con- viftions, or devoid of power to cherifli or to refill them. This is intimated in the warnings to beware of grieving or quenching the fpirit. Could men only oppofe divine influence in renovation, they would never be exhorted of God " to make themfelvs new hearts, and turn themfelves that they may live." *

But natural men are faid to be " dead in fin" — - and can the dead do aught which tends to their own refur recti on ?

The renewed are faid to be li dead to fin" — Can they do nothing which tends to wickednefs ? f Metaphors mutt, be underdood with latitude. We {hould involve ourfelves in many abfurdities, by always adhering to the literal fenfe of thofe ufed in fcripture. Were we to adhere in all cafes to the literal fenfe, we fhould believe Chrift to be a rock, a door, a vine, and receive the Romilri doc- trine of tranfubflantialion.

*E'zekiel jcviii 31. f Romans vi, 2, it.

Serm. 6.] Divine Impartiality. Jf

But is not M every imagination of the thoughts of finners hearts." laid in fcripture to " be only evil continually I"

Such is faid to have been the ftate of antediluvi- an finners, when the fpirit had ceafed to drive with them, agreeably to the threatening.* It is a reprefentation of the laft grade of human deprav- ity ; but not applicable to every natural man. Thofe who are unrenewed are not all equally de- praved. Some " are not far from the kingdom of God." — In fome are things lovely in the Savior's eyes. " Then Jefus, beholding him, loved him."f

It is further afked, Whether every motion to- ward a return to God, is not the effecl: of divine influence ? And whether divine influence doth not neceffarily produce effecl; ? — We anfvver,

To fuppofe man not capable of acting, but on- ly of being a&ed on, or a6led with, is to excul- pate his enmity againft God, and oppofition to his law and gofpel. To fuppofe his enmity and oppofition to be the effecl; of divine influence, is to excufe them. Blame refts with the efficient. The creature cannot be culpable, becaufe he is what God made him ; or while he remains what he was made of God. To denominate either temper or conduct morally good or evil, confent is ncceffary. to fuppofe confent, in the creature, to be the effecl of almighty power operating upon it, nullifies it to the creature, in a moral view. The work of God cannot be the fin, or holinefs, of the creature.

* Gcr.cfis vi. 3. 34- *? >*■

1 8 Divine Impartiality. [Serm. 6.

But depravity and wickednefs are wrong, and criminal, apart from all confideration of their fource — they are fo in themfelves.

They cannot therefore be from God, but mud have fome other fource. The creature which vi- tiates another, is viewed as culpable, though it on. \y tempts to wickednefs, which is all a creature can do to vitiate another, and leaves the tempted ability to retain integrity ; what muft then be our views of a being whom we conceive to produce the fame effecl: by an exertion of Almighty power ? — cs God cannot be tempted with evil, neither tempteth he any man." Is it then fuppofeable that he can produce it by direct efficiency ?

But fuppofe him to produce it. Suppofe it to derive immediately from him. Is its nature al- tered ? Is it lefs criminal or odious ?

God forbid that we fliould make the fuppofi- tion ! It is a compound of abfurdity and blafphe. my ! As well may we fuppofe the fun to diffufe darknefs ! They " trufted in lying words, who faid of old, We are delivered to do abominations." We fear the Lord ; " and will afcribe righteouf. hefs to our Maker."

But doth not God choofe fome to eternal life, and to this end bring them into his kingdom, and leave ethers to perifh in their fins ?

God choofeth thofe who hear his voice, and cherifh the divine influences, and leaves thofe who refute his grace and grieve his fpirit. " Behold, I Hand at the door and knock ; if any man hear my voice, and open the doer, I will come in to him,

Serm. 6.1 Divine Impartiality. 79

and fup with him, and he with me. Every one that afketh receiveth ; he that feeketh, findeth ; and to him that knocketh it is opened." Afktng is antecedent to receiving ; feeking, to finding ; and knocking is the work of thofe yet without. When trembling, aftonilhed Saul, of Tarius en- quired, " Lord, what wilt thou have me to do ?" he was directed by one fentof Chrift — s: The Lord faid to Annanias, Arife— go— enquire— for one called Saul of Tarfus : For, behold, he prayeth."

It is further afked, Whether God doth not a£b as a fovereign, in his choice of thofe whom he fan&ifies and faves ?

God a£ts as a wife and impartial fovereign. God is not a fovereign in the fenfe in which mod earthly monarchs are fo. Whim, caprice, paffion, prejudice often influence their preferences of fome to others. Not fo the divine fovereign. There are reafonsfor all his difcriminations. They may be veiled at prefent from our view ; but will one day appear — " The day will declare them," and juflify God in them.*

But the ele£i, it is faid, " are chofen from the foundations of the world ; before they have done either good or evil."

Election is indeed, " according to foreknowl- edge." " Whom God did foreknow, he alfo did predeftinate to be conformed to the image of his

Son."

But God could not foreknow, fay fome, how a free moral agent would aft, unlefs he had firft determined how he mould acl !

* 1 Corinthians iii. 13,

80 Divine Impartiality. [Serm. 6\

A free moral agent, all zuhofe volitions and actions, are fixtcl hy an immutable decree ! We are ignorant how God knows, or how he foreknows. Perhaps paft and future relate only to creatures. Every thing may be prefent to the divine mind — with God there may be an eternal Now. " Beloved, be not ignorant of this one thing, that one day is with the Lord as a thoufand years, and a thoufand years as one day." Much which is known to us, is locked up from creatures below us — they can form no ideas about it. Still lefs do we know of God, or the manner of the divine perceptions. The diftance between God and us, is infinitely greater than between us and creatures of the low- eft grade. It is therefore impoiTible for us to make deductions from the divine perceptions, or deter- mine any thing about them. When tempted to it we mould remember the caution given by Zophar, — " Canft thou by fearching find out God ? Canft thou find out the Almighty to perfection ? It is high as heaven ; what canft thou do ? deep- er than hell ; what canft thou know ?*"

Bur as the whole human race are linners, de- ferving only of punifhment, is not God at liberty to choofe from among them, whom he pleafeth fo fan&ify and fave, and pafs by, and leave whom he pleafeth, to puniih in their fms ?

We have no claim on divine juftice. All man- kind might have been left to perifii. But they are not thus left of God. He hath found a ranfom ; and offers falvation to ail. No differences will be

« Job xi. 7. 8.

Serm. 6.] Divine Impartiality. St

eventually made among men without reafons. And the reafons will be in them — For there is no refpecl of perfons with God.

But fuppofe two perfons to be equally guilty and deferving of condemnation, may not God make one of them a veflel of mercy, and the other aveffel of wrath ? Would the latter have occafion to complain ? Or could injuftice be charged on God ?

We mould not dare to charge him with injuf- tice, did we know fuch a cafe to happen — neither do we prefume to determine what God hath a right to do. But we are fure that no fuch cafe ever will happen — that God will not make an eventual difference in thofe who are alike. For there is no refpecl of perfons with God.

Some may find mercy who may appear to us lefs guilty than fome others who may perifh in their fins. But it belongs not to us to eftimate comparative guilt. It requires omnifcience. "The judge of all the earth will do right."

INFERENCES.

Mankind are here on trial. Different talents are committed to them. God a£ls as a fovereign in apportioning betruflments, and will obfervc exact, impartiality in adjufting retributions.

The idea of talents implies ability to improve them. Gofpel applications fpeak fuch to be our ftate — they are adopted to no other flate.

The fatalift, and thofe who conceive every hu- man volition and action to be the effeft of di- vine agency, have no rational motive, to do. L

8a Divine Impartiality. £Serm. G»

or fuffer for religion. " Let us eat and drink, for tomorrow we die."

However we may amufe ourfelves with idle {peculations, this life is a probation fcafon. — Our ufe or abufe of the talents we pofiefs will determine us to happinefs, or mifery, honor or infamy.

"All have finned, and are guilty before God — > In his fight (hall no man living be juflified" — our fole defert is punifhment. But God hath had mercy on us — provided a Savior, and offers us faivation. The offer is univerfal — "Whofoever will let him come."

That there is no rejpeB of perfom with God, is alike the dictate of reafon and revelation. We have only to a£fc with integrity before God, relying on his grace in Chrift., and his grace will be fuffi- cient for us.

The man who had the one talent, neglected it, under pretence that he ferved a hard mailer, who required things unreafonable and impoflible . — he was condemned ; but only for neglecting the talent which he pofleffed.

It is required of a man according to that which he haih — this he can render — the neglect will be fatal. 4* We mult all appear before the judgment feat of Chrift, that we may receive the deeds done in the body, according to that which we have done, whether good or bad. For God will bring every work into judgment, with every fecret thing, whether it be good or evil.

An unfeen hand is conftantly writing down our •volitions and actions, to be referved to judgment.

Serm. 6.] Divine Impartiality. S3

Ere long the books will be opened, which will open every heart, and life. Not a circumflance which goes to conflitute a ftate of trial, will be omitted — all will be brought into the reckoning, and ferve to determine our eternal Hate.

That ft ate will be determined by the ufe which we fhali have made of life, and the advantages which we enjoyed in it. The divine impartial- ity will then appear — " The ungodly will be convinced of their ungodly deeds — and of their hard fpeeches, which they have fpoken againft God." None will complain of injufiice — none of the condemned pretend that they receive aught, which others circumftanced as they were, and act- ing as they a6ted, would not have received from the hand that made them. " Every mouth will be flopped/*

This, fellow mortals is our feed time for eterni- ty. " Be not deceived ; God is not mocked ; for whatfoever a man foweth, that fhali he alfo reap — whatfoever good thing any man doth, the fame fhali he receive of the Lord, whether he be bond or free — every man fhali receive his own re- ward, according to his own labor."

Not only the ftate into which we are to enter at death, but the rank we are to hold in it depend on prefent improvement. All the fan£tified will be faved ; all who die unrenewed will be damned. But there will be different grades, both in the up- per and lower worlds. Of the faints, fome " will be fcarcely faved." To others " will be minifter- ed an abundant entrance inlo the kingdom of

84 Divine Impartiality, [Serm. 6.

Chrift.5' There are alfo greateft and leaft in the kingdom of heaven. And among thofe exiled the world of light, differences will be made, fuited to the different degrees of criminality. Capernaum will receive a more intolerable doom than So- dom.*

All thefe difcriminations will be built on the prefent life, and rife out of it. This will be fo abundantly manifefled, " when God fhall judge the world in righteoufnefs," that an affembled uni„ verfe will confefs, That there is no refpeft of perfom with God.

* Matthew xi. 23, 24.

SERMON Vir.

Moses Prayer to be blotted out of God's Booh

Exodus xxxii. 31, 32.

And Moses returned unto the Lord and said, Oh ! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt, forgive their sin ; and if not, blot me, I pray thee, out of thy book which thou hast written.

1 HIS is one of the mofl difficult paffages in the holy fcriptures. Many have attempted to explain it, and in our apprehenfion, failed in the attempt. Some will entertain like opinion of the following. Perhaps juftly. We are no lefs fallible than others.

In matters which have engaged the attention of the learned, and in which they have differed, afTur- ance is not perhaps to be expected. But as we are forbidden to call any man mafier, we have ventured to judge for ourfelves refpecting the meaning of the text, and now lay before the read- er the refult of our attention to it ; not wifhing to obtrude our opinion upon him ; but leaving him . to form his own as he may find occafion.

86 Mofes' Prayer to be [Serm. 7.

Some fuppofe that a perfon muft, be willing to be damned for the glory of God, or he cannot be faved ; and this fcripture hath been alledged in proof. After a few obfervations, to Jhezu that the fuppofition is erroneous and abfurd ; wejhall exhibit the various ccnflruflions which have been put on the text, by Jtvtral expofitors ; then give our ownfenfeof it ; and clofe with a few reflections.

The fuppofition that man muft be willing to be damned, in order to be faved, is in our apprehen- fion, erroneous and abfurd. It fuppofes a defire of God's favor to be an unpardonable offence ; and a contempt of it a recommendation to his regard ! It fuppofes that God will banifh thofe from his prefence who long for it ; and bring thofe to dwell in it who do not defire it ! A fuppofition, which, in our view, carries its own confutation in it. For the all important inquiry is, confeffedly, how to obtain falvation ? The folution which the fuppo- fition exhibits, is this, by being willing not to obtain it !

God cannot iflTue an order, making it the duty of man to be willing to be damned. To be will- ing to be damned, implies a willingnefs to difo- bey God, refufe his grace, and continue in unbe- lief and impenitence ! Should we fuppofe it pofli- ble for God to iffue the order, obedience would be impoflible, and equally to thofe of every char- acter.

The hardened finner, cannot furely be thought capable of love to God, which will difpofe him to fuffer eternally for God's glory. He may do that

Serm. 7.] Hotted out of God's Book. 87

which will occafion eternal fufferings, but not out of obedience to God — not with defign to glorify him.

Neither can the awakened finner be confider- ed as the fubject. of fuch love to God. Awakened finners are -not lovers of God. They fee indeed the evil of fin, and are fenfible of its demerit — that they deferve deftruction. But this doth not reconcile them to deftru&ion, and make them will- ing to receive it. They tremble at the thoughts of it, flrive againft fin, and cry after deliverance. Were they willing to be damned, they would not be afraid of being damned, or feek in any way to avoid it.

It is equally impoflible for the faint to be re- conciled to damnation, as will appear, by confid- ering what it implies. It implies the total lofs of the divine image, and banifhment from the divine prefence and favor ! It implies being given up to the power of apoftate fpirits, and configned to the fame dreary dungeon of defpair and horror, which is prepared for them ! It implies being doomed to welter in woe unutterable, blafpheming God, and execrating the creatures of God, " world without end !'*

When people pretend that they are willing to be damned for the glory of God, they " know not what they fay, nor whereof they affirm." They leave out the principal ingredients of that dreadful ftate. Did they take them into the ac- count, they would perceive the impoffibility of the thing. To fuppofe it required is to blafpheme

88 Mofes' Prayer to be [Serm. 7*

God — (o pretend that man can fubmit to it, is to belie human nature — to conceive that a child of God can reconcile himfelf to it, is to fubvert every juft idea of true religion. To require it, God mult deny himfelf ! To confent to it, man mufl confent to become an infernal ! The flatement of the cafe is a refutation of the fcheme.

Bur if God's glory requires it, will not this reconcile the good and gain their confent ?

God's glory doth not — cannot require it. "The fpirit of the Lord is not ftraitened." Human guilt and mifery are not neceffary to God's honor.

It is neceffary that divine juflice fhould be ex- ercifed on thofe who refufe divine grace ; but not neceffary that men fhould refufe divine grace. " As I live, faith the Lord God, I have no pleaf- ure in the death of the wicked j but that the wick, ed turn from his way and live."

Such is the language of revelation ; and the mea fines which God hath adopted relative to our guilty race fpeak the fame language. He hath provided a city of refuge, and urges the guilty to "turn to the ftrong hold." — He weeps over obfti- nate finners who refufe his grace — " How fhall I give thee up ? How fhall I deliver thee ?" But rejoiceth over the penitent, as the father rejoiced over the returning prodigal.

God would not have provided a Savior, and made indi (criminate offers of pardon and peace had he chofen the deftruclion of finners, and had their ruin been neceffary to his honor. But God

Serm. 7.] blotted out of God's Book. 89

hath done thefe things, and manifefled this mer- ciful difpofition toward mankind.

We have no need to "do evil that good may- come. Our unrighteoufnefs is not neceffary to commend the righteoufnefs of God."

How then are we to underftand the prayer of Mofes, placed at the head of this difcourfe — blot me, I pray thee, out of thy book which thou hafi writ, ten ?

As this is one of the principal paflages of fcrip- ture which are adduced to fupport the fentiment we have exploded, a few things may bepremiled, before we attempt to explain it.

I. Should it be admitted that Mofes here im- precated utter deftru£Kon on himfelf, it could not be alleged as a precept given to direct others, but only as a folitary incident, in the hiftory of a faint, who was then compafled with infirmity. And where is the human character without a (hade? This fame Mofes negle&ed to circumcife his chil- dren—broke the tables of God's law — fpakeunad- vifedly with his lips — yea, committed fuch offen- ces againft God, that he was doomed to die fhort of Canaan, in common with rebellious Ifrael.

II. The time in which it hath been particularly anfifted that a perfon mull be willing to be damned for God's glory, is at his 'entrance on a Hate of grace ; but Mofes had been confecrated to the fer- vice of God long before he made this prayer. Nothing, therefore refpecling the temper of thofe under the preparatory influences of the fpirit can be argued from it.

§6 Mofes Prayer to be [Serm. 7.

^ III. Shou LD°we grant that Mofes here imprecat- ed on himfelf the greatell evil, a fenfe of other people's fins, and not a fenfe of his own fins, was the occafion. But,

IV. No f offerings of his could have been ad- vantageous to others, had he fubmitted to them for their fake. Had he confented to have been a caftaway — to have become an infernal, as we have feen implied in damnation, this would not have brought falvation to Ifrael. Mofes' hatred of God, and his fufferings, and biafphemies, would not have atoned for the fins of his people, or tended in any degree to turn away the wrath of God from them.

Ir feems furprizing that the whole train of ex- pofitors fhould confider this good man as impre- cating evil on himfelf, for the good of others, when it is obvious that others could not have been bene- fited by it. For though expofitors differ refpec"t- ing the magnitude of the evil, they feem to agree that he did with evil to himfelf, and pray that he might fuffer for his people ! We have feen no ex- poutor who is an exception.

But let us attend to the prayer. Oh ! this peo- ple have finned a great fin ; yet now, if thou wilt, forgive their fin ; and if not, blot me, I pray thee, out of thy book. —

We know the occafion. Ifrael had fallen into idolatry while Mofes was on the mount — had made an idol, and bowed in adoration before it. God told Mofes what they had done — threatened to deftroy them — excufed Mofes from praying for

Serm. 7.] blotted out of God's Bool. £J

them, which had before been his duty, and prom- oted to reward his faithfulnefs among fo perverfe a people, if he would now " hold his peace, and let God alone to deftroy them." But Mofes pre- ferred the good of Ifrael to the aggrandifement of his own family, earneftly commended them to the divine mercy, and obtained the forgivenefs of their

fin « The Lord repented of the evil which he

thought to do unto them." But he gave at that time no intimation of his merciful purpofe to- ward them.

When Mofes came down and found the congre- gation holding a featt to their idol, he was.fi lied with grief and indignation ; and took meafurea immediately to punifti their fin and bring them to repentance. He fir ft deftroyed their idol, and then about three thoufands of the idolators, by the fword of Levi, who at his call, ranged themfeive* on the Lord's fide. The next day, fearing that God would exterminate the nation, agreeably to his threatening, Mofes gathered the tribes, fet their fin before them, and told them that he would re- turn to the divine prefence and plead for them, though he knew not that God would hear him. " Ye have finned a great fin ; and now I will go up unto the Lord ; per adventure I {hall make an atonement for your fin. And Mofes returned unto the Lord and /aid, Oh ! this people have finned a great fin, and have made them gods of gold. Yet, now, if thou wilt, forgive their fin ; and if not, blot, me, I pray thee, out of thy book which thou haft writ-* icn.

o2 Mofes'-Prayer to-be [Serm. 7.

Moses' meaning, while praying forlfrael, is ob- vious ; but the petition offered up for himfelf is not equally fo — blot me, I pray thee, out of thy book.

Four different conftruclions have been put on this prayer Some confider Mofes as impre- cating damnation on himfelf, for the good of his people — Some as praying for annihilation, that they might find mercy— Some as alking of God that he might die with them, if they mould die in the wildernefs — Others, that his name might be blotted out of the page of hiftory, and his memory psrifh, mould Ifrael be deftroyed and not reach the promifed land.

"Blot me" (faith Mr. Cruden) " out of the book of life — out of the catalogue, or number of thofe that (hall be faved — wherein Mofes does not exprefs what he thought might be done, but rather wifheth, if it were poffible, that God would accept of him as a facrifice in their {lead, and by his def- truclion and annihilation, prevent fo great a mif- chief to them."*

Doer. S. Clark exprelTeth his fenfe of the paf- fage to nearly the fame effecl.

Did Mofes then afk to be made an expiatory facrifice ! Or conceive his utter ruin could atone for the fin of Ifrael S Or did he folemnly afk of God what he knew to be fo unreafonable that it could not be granted !

There is no hint in the account given of this affair, that Mofes entertained a thought of being accepted in Ifrael's (lead. He did not afk to fuf-

' Vid. Concordance, under blot.

Serm. 7.3 blotted out of God's Book. 93

fer, that they might efcape — he prayed to be blotted out of God's book, if his people could not be forgiv- en— If thou -wilt, forgive their Jin ; and if not, blot me, I pray thee, out of thy baok which thou hajl writ- ten.

Mr. Pool confiders Mofes as praying to be anni- hilated thatlfrael might be pardoned ! "Blot me out of the book of life— out of the catalogue, or number of thofe that mall be faved. I fuppofe Mofes doth not wifh his eternal damnation, becaufe that {late would imply both wickednefs in himfelf and difhonor to God ; but his annihilation, or utter Jofs of this life, and that to come, and all the hap- pinefs of both of them. Nor doth Mofes limply defire this,but only comparatively expreffeth his lin- gular zeal for God's glory, and charity to his people ; iuggefting that the very thoughts of the deflruc- tion of God's people, and the reproach and blaf- phemy which would be call upon God by means thereof, were fo intolerable to him, that he rather wifhed, if it were poflible, that God would accept him as a facrifice in their ftead, and by his utter deftruftion prevent fo great a mifchief."*

Could the learned and judicious Mr. Pool feri- oufly believe that infpired Mofes prayed for anni- hilation ! Orconfider him as entertaining a fufpi- cion that a foul could ceafe to exift ! Or could he conceive him as deliberately alking of God to make him an expiatory facrifice ! Or harboring a thought that the fin of his people might be atoned by. his being blotted out from among God's works !

— — Strange ! * yid. Pool in locum.

94 Mofes' Prayer to be [Serm. 7.

Mr. Henry confiders Mofes as praying to die with ifrael, if they mull die in the wildernefs — "If they mud be cut off, let me be cut off with them ——let not the land of promife be mine by furvivorfhip. God had told Mofes, that if he would not interpofe, he would make him a great nation — No faid Mofes, I am fo far from defiring to fee my name and family, built on the ruins of Ifrael, that 1 choofe rather to die with them."*

If fuch is the fpirit of this prayer, Mofes does not appear refigned to the divine order, but rath- er peevifh and fretful at the difappointment of his hope, which he had till then entertained. He had expe&ed to lead Ifrael to the land of promife ; if not indulged, feems not to have cared what became of himfelf or his family ; and is thought here to ad- drefs his maker, offering diQinguifhing favors to him, as Daniel did Belfhazzar — " thy gifts be to thyfelf, and give thy rewards to another — I defire none of them for myfelf or mine — If Ifrael die in the wildernefs, let me die with them" — From an- gry Jonah fuch a reply to the kind offers of a gra- cious God might not furprize us ; but it was not to have been expected from the meekeft of man- kind.

Doct. Hunter, in his biographical lectures, ex* plodes the idea of Mofes' alking to be damned for the falvation of Ifrael, and mews the abfurdity of that conftru&ion of the text, but underllands him as praying to die himfelf, before fentence mould be executed on his people, if they were not par-

* Vid. Henry in loc.

Serm. 7.] blotted out of God's Book. 95

doned. And in the declaration, whofoever hath fin- ned againfl me, him will I blot out of my book, he dis- covers an intimation, that that offending people fhould die fhort of the promifed land ! A dif- covery without a clew. This fin of Ifrael was pardoned. -Sentence of death in the wildernefs was occa fittned by a fubfequent act of rebellion, as will be (hewn in the fequel.*

Mr. Firmin confiders Mofes as here praying to be blotted out of the page of hiftory, if Ifrael were not pardoned ; fo that no record of his name, or the part which he had a&ed in the Ration af- figned him, {hould be handed down to pofterity. An expofition differing from the plain language of facred hiftory — Blot me, I pray thee, out of thy book, which thou haft written. The page of hiftory is written by man.

Such are the conftruclions which have been put on this fcripture. The confiderations which have been fuggefted, oblige us to reject them all, as founded in miftake. Our fenfe of the paffage, and the reafons, which in our apprehenfion, fupport it, will be the fubjecl; of another difcourfe.

* Vid. Hunter's Left. Vol. iv. Left. iv.

SERMON VIII. Moses Prayer to be blotted out of God's Book.

Exodus xxxii. 31, 32.

And Moses returned unto the Lord and said, Oh ! this people have sinned a great sin, and have made them gods oj gold. Yet nozu, if thou wilt, forgive their sin ; and f not, blot me, I pray thee, out of thy book which thou hast written.

IN the preceding difcourfe we endeavored to {how that the idea of being willing to be damned for the glory of God is not found in the text — that the feniiment is erroneous and abfurd — then adduced the conftru&ions which have been put on the text by fundry expofitors, and offered reafons which oblige us to reject them as mifconftruclions.

It remains, to give our fenfe of the paffage — the grounds on which it rejls — and fome reflections by way of improvement.

As to our fenfe of the pajfage — We conceive thefe puzzling words of Mofes to be no other than a prayer for himfelf — that his fins which might ftand charged againft; him in the book of God, might be blotted out, however God might deal with Ifrael.

Serm. 8.] blotted out of God's Book. 97

" Sins are compared to debts, which are written in the creditor's book, and croffed, or blotted out, when paid.* Mans fins are written in the book of God's remembrance, or accounts, out of which all men fhall be judged hereafter.t And when fin is pardoned it is faid to be blotted out.J And not to be found any more, though fought for."§

When a debtor hath paid a debt, we are at no lofs for his meaning, if he requefts to be croffed, or blotted out of the creditor's book ; nor would doubt arife fhould one to whom a debt was for- given prefer like petition. " You will pleafe to blot me out of your book."

" Though Moles had taken no part in this fin of Ifrael, he knew himfelf a firmer ; and when praying for others, it is not likely he would for- get himfelf. The occafion would naturally fug- geR the value, yea the neceflity of forgivenefs, and difpofe him to a Ik it of God. When others are punifhed, or but juft efcape punifhment, we com- monly look at home, and confider our own (late ; and if we fee ourfelves in danger, take meafures to avoid it. To a finner the only way of fafety is, repairing to divine mercy, and obtaining a pardon. That Mofes would be excited to this by a view of Ifrael, at this time, is a reafonable expeaation.

TiiATfuch was the purport of Mofes' prayer for himfelf is clearly indicated by the anfwer which was given to it— for the blotting out of God's book, is doubtlefs to be underflood in the fame

* Matthew vi. 32. + Revelations xix. 12. J Ifaiah xliv. 22. yev*, miah 1. 20.— Vid. Crudcn's Concord, uudcr blot.

N

98 Mofes' Prayer to bt [Serm. &

fenfe in the prayer, and in the anfwer ; and the latter explains the former.

% 'Oh ! this people have finned a great fin — Yet now, if thou wilt, forgive their fin ; and if not — if thou wilt not forgive their fin — blot me, I pray thee., out of thy book, zuh/ch thou haft written. And the Lord faid unto Mofes, whosoever hath finned againfl me, him will I blot out of my book : Therefore now go lead the people unto the place of which I have fpoken unto thee.

The paflage thus prefented to our view, feems fcarcely to need a comment ; but fuch fad work hath been made of this text, and fuch ftrange con- clufions been drawn from it, that it may be proper to fubjoin a few remarks.

That God had threatened to " deflroy that peo- ple, and blot out their name from under heaven—- that Mofes had prayed for them — and that " the Lord had repented of the evil which he thought to do unto them" we have feen above. And here Mofes is ordered to refume his march, and carry tip the tribes to the promifed land, and the reafon is afligned — " whofoever hath finned againfl; me, him will I blot out of my book, therefore, now go lead the people to the place of which I have fpok- en unto thee."

When we thus view the f abject can a doubt re- main refpecling the fenfe of this text ? But (keep- ing in view the reafon here afligned for the renew- ed order given to Mofes to conduct the tribes to Canaan, namely, God's determination to blot out cf his book whofoever had fmned againfl him, in this

Ssrm. 8.] blotted out of God's Book. 99

affair) let us try it in the different fenfes which have been put upon it.

I. We will fuppofe blotting oat of God' s book, to mean deftroying foul and body in hell. The divine determination to (hew no mercy to Ifrael, is then the reafon afligned for the order here given to Mofes. The prayer and anfwer (land thus — Now if thou wilt, forgive this people — Anfwer — / will not hear thy prayer for them — no mercy fiallbe

fhezon them, but utter, eternal dejlrutlion fhall be their portion — thererore now go lead them to the prom- ifed land f

II. Suppose blotting out of God's book to mean annihilation, and his anfwer to the prayer (lands thus / will dejlroy this people, and blot them

from among my works — therefore go lead them to the place of which I havefpoken unto thee !

III. Suppose with Mr. Henry, and DoGt. Hunt- er, that it is to be understood of deflruction in the wildernefs, and the anfwer (lands thus — My wrath fhall wax hot againjl Ifrael and confume them—' they fhall all die in the wildernefs, therefore, now go lead them to Canaan !

The whole people, fave Mofes and Jofhua, feem to have participated in the revolt. We have no account of another exception ; and whofoever had finned, God would blot out of his book. Surely had either of thefe been the meaning of blotting out of God's book, it would not have been given as the reafon for Mofes' refuminghis march and carrying up the tribes to the land of prom ife. Common tenfe revolts at the idea.

100 Mofes' Prayer to he [Serm. 8.

But if we understand blotting out of God's book in the fenfe we have put upon it, we fee at once the propriety of :he order given to Mofes, found- ed on this acl of grace, God's having "repented of the evil which he thought to do unto them." If this is the meaning of the words, the anfwer to Mo- fes' prayer amounts to this — " I have heard and hearkened to your prayer, and pardoned the fin of this people, proceed therefore in your march, and lead them to the place of which I have fpok- en unto thee." The therefore go now, doth not furprize us. We fee the order rife out of the di- vine purpofe ; but on any of the other construc- tions of the text, thwarts and contradicts it ; or cannot furely be affigned as the reafon of it.

Several other considerations illuftrate the fub- je6t, and confirm our conitru&ion of it.

When Mofes returned to intercede for Ifrael, he certainly afked of God to pardon their fin. Oh ! this people have finned a great fin, and have made them gods of gold — Yet now, if thou wilt, forgive their fin — That he was heard and obtained his re- queft appears not only from the hiiiory contained in our context, but from Mofes' rehearial of it jufi; before his death. He recoumed the dealings of God with Ifrael, when taking his leave of them on the plains of Moab — In that valedictory dif- courfe he reminded them of th-ir fin on this occa- sion— of God's anger againft them — his threaten- ing to deitroy them, and how he pleaded with God in their behalf, and the fuccefs which attend- ed his interceffions for them—" I was afraid of

•

Serm. 8.] blotted out of God's Book. 101

the anger and hotdifpleafure wherewith the Lord was wroth with you, to deftroy you, but M« Lord hearkened unto me at that time alfo."*

Sentence of death in the wildernefs was after- wards denounced againft thofe tinners, and exe- cuted upon them, but not to punifh this fin; but the rebellion which was occafioned by the re- port made by the fpies who were fent to fearch out the land. On that occafion Mofes prayed fervent- ly for his people, and not wholly without effect — ■ God had threatened to " fmite them with the pefti- lence, and disinherit them," but receded from his threatening through the prevalence of that inter- ceflbr in their behalf — " the Lord faid I have par- doned according to thy word ;" but at the fame time, denounced an irrevokable fentence of death in the wildernefs againft thofe rebels. Then Mo- fes was not ordered to " lead the people to the place of which God had fpoken," but commanded to go back into the wildernefs which they had paired — " turn you, and get ye into the wildernefs by the way of the red fea."t

At that time, the exception from the general fentence, was not in favor of Mofes and Jofhua, who had been on the mount, and taken no part in Ifrael's fin in making the golden calf, but in favor of Caleb and Jofhua, who diffented from the report made by the other fpies ; though no in- timation is given that Caleb was not with the peo- ple, and did not fin with them in the matter of the golden calf. There is therefore no doubt ref-

* Deuferonomy ix. 19. + Numbers xlv.

102 Mofes' Prayer to be [Serm. 8.

peeling the fin which fhut that generation out of Canaan. Nor do we apprehend more occafion for doubt relative to the prayer of Mofes, to be blotted out of God's book.

Bur though the fin of Ifrael on this occafion was pardoned, and Mofes ordered to lead them to Canaan, fome temporal chaftifements were inflict- ed, to teach the evil of fin, and ferve as a warning to others to keep themfelves in the fear of God ; of which Mofes was notified when ordered to advance with the pardoned tribes — " Neverthe- Iefs, in the day when I vifit, I will vifit their fin upon them. And the Lord plagued the people becaufe they had made the calf which Aaron made." The manner in which this is mentioned, {hows that their fin in that affair was forgiven, and only fome lighter corrections ordered in confe- quence of it ; which is common after fin is par- doned.

REFLEXIONS.

I. When we confider Mofes pouring out his foul before God in behalf of an offending people, it fbould excite us, as there may be occafion, to go and do likewife.

Some pretend that prayer offered up for others, mail be unavailing. God, it is alleged, is immu- table, not therefore to be moved to change his meafures by a creature's cries. And prayer for others can have no tendency, it is faid, to operate a change in them, fo as to bring them into the way of mercy, and render them fit objects of it.

Serm. 8.] blotted out of God's Book. 1C3

We would onlyobferve in reply, that God hath made it our duty to " pray one for another."* And fcripture abounds with records of the preva- lence of fuch interceffions. We have a flriking inftance in our fubjeft — Mofes prayed for Ifrael and was heard — " The Lord hearkened unto me at that time alfo." It doth not appear that Ifrael joined with Mofes in his pleadings at the throne of grace on this occafion. Mofes went up into the mount, leaving Ifrael on the plain below — " I will go up unto the Lord ; peradventure I (hall make an atonement for your fin. And Mofes re- turned unto the Lord," and pleaded in their be- half. By his individual power, he feems to have prevailed. This is only one inftance out of many which might be adduced from the hiftory of the faints — of this faint in particular. Yea, there feems to have been fuch power in the pleadings of this man of God, while praying for others, that when God would enter into judgment with them, Mofes muft be prevailed with to hold his peace, and not pray for them ! " The Lord fpake unto me faying, I have feen this people, and behold it is a ftifF necked people. Let me alone that I may deftroy them — and I will make of thee a nation mightier and greater than they." Let me alone ! As though God could not deftroy them without Mofes' confent ! — And I will make of thee a nation mightier and greater than they / As though Mofes muft be bribed to filence, ere judgment could pro, ceed againft them !

* James v. 16.

304 MofeS Prayer to he [Serm. 8.

This reprcfentation is not to be received with- out reftrietion ; but we may fafely infer that " the effectual fervent prayer of a righteous man avail- eth much" — that it often draws down bleffings from above on thofe who deferve no good.

This mould encourage us to wreflle with God in prayer, for the effufions of his grace on thofe who deferve judgment without mercy, and who might receive it from the righteous fovereign, did the righteous hold their peace, and " let him alone."

II. When we witnefs this holy many praying to be blotted out of God's book zohich he had written, it mould remind us of our (late as tinners whole on- ly hope is mercy. " Mofes was faithful in all God's houfe." His attainments in the divine life were fcarcely equalled ; yet mufl have perifhed forever had forgiving grace been denied him. He knew his Mate ; and a view of Ifrael's danger called home his thoughts and led him to implore divine mercy for himfelf, though he {hould fail to obtain it for an ungrateful people. " Oh ! for- give the fin of this people, but if not, forgive my fin — pardoning grace is all my dependence — hope would fail mould it be denied me."

If Mofes was thus confcious of guilt, who can fay " 1 have made my heart clean, I am pure from my fin ? — O Lord, enter not into judgment with thy fervant ; for in thy fight fhall no man living be jufiified — there is not a jull man upon earth, who docth good and fmneth not," While pray- ing for others, it ill becomes us to forget ourfelves.

Serm. 8.] Hotted out of God's Book. 105

Are we by office appointed to afk mercy for others, and bear them on our hearts before God ? We mufl not therefore conclude that mercy is n >t neceffary for us. J ike the high priells of old, " We muft offer, firft for own fins, and th< n for the people's." There is only one Inteiceffor to whom this is needlefs.

Witnessing the fin and danger of others, mould Itir us up to the duty, as it did this leader of Ifrael. While crying to God for other.s, we mufl beware wrapping up ourfeives in fancied purity. To this we are tempted by a view of greater fins in others, which ferve as a foil to fet off our fancied goodnefs ; and efpecially by .he knowledge of cenain great fins in others, of which we know ourfeives to be clear.

Some in Mofes' fituation, would doubtlefs have adopted that language — " God I thank thee that I am not as other men are — not as this people." Very different was the effect it had on him — it re- minded him of his fins, and led him to cry for mercy.

It is of vaft importance that we know ourfeives — if we attain this knowledge, from fenfe of de- merit, we fhall add to our prayers for others, but if not, blot me, I pray thee out of thy book which thou haf written.

III. If we do not miftake the fenfe of the text, the llrange do&rine exploded in the beginning of this difcourfe, finds no fupportin it. And furely the doctrine which reafon rejects, cannot be fup- ported by revelation. Reafon directs us to purfue O

10S Mofes Prayer to be [Serm. 8.

that line of conduct which will be mod for our advantage, taking the whole term of our exiftence into the account. And revelation doth the fame — " in keeping God's commandments there is great reward." If we look through the holy fcriptures we fhall find abundant rewards annexed to every requirement. The idea that defpifing the promif- cs, and being willing to renounce the defire and hope of them, mould be made a condition of re- ceiving them, is pitiable weaknefs and abfurdity.

Quite a different fpirit is difplayed in the hif- tory of the faints, whom we are directed to follow. All the worthies of old " died in faith not having received the prornifes, but feen them afar off." — The renowned leader of Ifrael " had refpecT: to the recornpenfe of reward" — yea, " the captain of our ialvation/' the divine fon of Mary, " for the joy that was fet before him, endured the crofs, def- pifing the fhame."*

Here the way of duty requires felf denials. The good man is often called to take up his crofs ; but the rewards which follow are conilantly held up to view, in revelation, as infinitely furpaffing the loffes and fufFeringsof the prefent life. "BleiT- ed are ye when men fhall revile and pcrfecute you, and fay all manner of evil againft you falfely for my fake : Rejoice and be exceeding glad ; for great is your reward in heaven." Every one who forfaketh worldly advantages, out of regard to God, will " receive an hundred fold reward, and inherit eternal life."

ibrews xi. 26. xii. 2.

Serm, 8.] blotted out of God's Book. 107

This was made known to the primitive Chiift- ians. Therefore thair fortitude and zeal to do and fuffer in the caufe of God — " Our light afflic- tion, which is but for a moment, worketh lor us a far more exceeding and eternal weight of glory. — I reckon the fufferings of the prefent time, not worthy to be compared with the glory which fhali be revealed in us."

Totally groundlefs and unjuft, was that charge — " I knew thee that thou art an hard man." We ferve a juft, a kind, a good matter. Even a cup of cold water, given out of love to him, will in no wife go unrewarded — he afks no facrifice of us for nought. Much lefs that we mould facrifice ourfelves, and be caftaways. " Thofe who hon- or him, he will honor."

The flaves of Satan are repaid with mifery ; but not fo the fervants of God. " He is not unright- eous to forget our labor of love." Thefe things are revealed for our encouragement and fupport. Yea, God hath "given us exceeding great and pre- cious promifes ; that hy thefe we might be partak- ers of the divine nature — let us therefore be ftead- faft, unmoveable, always abounding in the work of the Lord, forafmuch as we know that our labor is not in vain in the Lord."

SERMON IX.

St. Paul's Wish to be accursed from Christ.

Romans ix. 3.

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.

X1 £W characters more remarkable than that c.f St. Paul, are to be found in hiftory. He is intro- duced to our acquaintance on a tragical occafion— the martyidom of Stephen, where he appears an accomplice with muiderers — \* he was ftanding by and confenting to his death, and kept the raiment of them that flew him."

The circumftances of Paul's conversion tp Chriflianity were very remarkable, and afford llrong evidence of its truth. He was not an igno- rant youth, who could be eafily deluded. He had all the advantages of education which that enlight- ened age afforded. He was born indeed at Tar- ius, a city of Cilicia ; but fent to Jerufalem for an education, and " brought up at the feet of Ga- maliel," a famous Jewifh Rabbi, who is faid to have been many years prefidentof the Sanhedrim, ?.nd renowned for wifdom and erudition.

Serm. 9-] Si- Paul's WiJJi, &c. 109

Paul's mind was not only early imbued wi:h general fcience, but he was particularly initrudted in the Jews' religion, and became a zealous mem- ber of the pharifaic feci — verily believed the truth to be with them — thought it to be his duty to in- culcate their fentiments, both fcriptural and tra- ditionary, and oppofe all who did not fall in with their views, and help to increafe their influence, and fpread their principles. Therefore his hatred of Chriftianity, and determinarion to deflroy it

from its foundation Therefore his implacable

averfion to Chriftians, and unwearied endeavors to feduce them from the faith, or compel them to blafpheme, or where he failed in thofe attempts, to deflroy them from the earth.

But lo ! the triumphs of divine grace ! This arch enemy, while purfuing the followers of the Lamb, even to flrange cities, is met by the glorified Redeemer, while on his way to Damafcus, whither he was going, " breathing out threatenings and flaughter againft the difciples !" Arretted in his courfe ! Convinced of his madnefs ! Brought to believe on that Jefus whom he had reviled and blafphemed ! And even changed into a preacher of that gofpel which he had been fo eager to de- flroy !

We know the flrange procefs by which thefe - events were effected — how this proud adverfary • was fubdued and melted into a humble, penitent believer ! We know the zeal with which he enter- ed on the gofpel miniftry — what he did — what he fuffered, to build up the caufe he had defhoy-

HO St. Paul's Wijli to he [Serm. 9.

ed ! How he perfevered to the end, and fealed his teflimony with his blood ! — What a trophy of divine power and mercy ! " Thefe were the Lord's doings, and marvellous in our eyes."

But why marvellous ? Why mould we wonder when we confider the agent ? God is wont to fub- vert the purpofes of his enemies ; and often ufes thofe means and inftruments which were prepar- ed and intended againft him, to accomplifh his purpofes.

Egypt is faid, at a particular period, to have dreaded a deliverer, then expected to arife in If- rael — therefore the edicl; for the deftru&ion of the male children which mould be born to the He- brews, thinking to deftroy the deliverer among them. But while that edicl: was in operation, as though in contempt of infernal malice, and Egyp- tian policy, Mofes, the favior of his people, was born. And mark what followed. Lo ! The daughter of Pharaoh becomes his mother ! The houfe of Pharaoh his afylum ! The learned Magi of that hofliie empire, his inftructors ! And all to fit him for the work for which heaven defigned him.*

So here ; this Mofes of the New Teftament — • this deftined chieftain among Chriflians, is educat- ed among Pharifees ; the great enemies of Chrift — inftrucled by their greateft teacher — infpired with a double portion of their zeal and rancor againft the caufe of the Redeemer, and fent forth to deftroy. But lo ! This mighty Abaddan of diabolical and Jewifh malice, is arretted in his

* Hunter Vol. ii. Left, xviii.

Serm. 9.3 accwfed from Chrifl. 1 1 i

courfe— changed into another man, and all his zeal and learning from that hour direded to build up the caufe of Cod ! The enemy inftruded and furnifhed, but heaven direfied the ufe and appli- cation • , Mt IX J XT

God's purpofes (land and will ftand. None can ftay his hand, or reverfe his decrees. The means cholen to fubvert, are ufed to build his caufe and kingdom. " He taketh the wife in their own crafcinefs, and the purpofes of the froward are carried headlong." ,

While Paul remained a Pharifee he was the idol of his nation ; but no fooner did he become a Chriftian, than their love was turned to hatred. No other was fo abhorred as he. Againft no other did they unite with fuch determined rancor. Numbers foon leagued together, and even " bound themfelves under a curfe not to eat or drink till they had flain him." But all their machinations were vain. " Obtaining help from God, of whom he was a chofen veffel, to bear his name to the Gentiles, and kings, and the people of Ifrael," he continued many years, and did, perhaps, more than any other perfon in the caufe of Chrift. Tewifli rancor towards him never abated, but he caught no (hare of their bitter fpirit— the temper of Chrift governed in him — he loved his enemies, and did them good. Like another Mofes he bore Ifrael on his heart before God, and made daily interceffion for them, weeping at a view of their fad Hate, and the evils which hefaw coming upon them.

112 St. Paul's Wijh to be [Serm. 9.

Such is the fpirit of the context. " I fay the truth in Chrift, I lie not, my confcience alfo bearing me witnefs in the Holy Ghoft, that I have great heavi- ness and continual forrow in my heart. — For I could wijli that myfelf were accurfed from Chrift t for my brethren, my kin/men according to thejltfh.

The depreifing occalion of his grief, was the infidelity and obduracy of his nation — that they refufed to hearken to reafon and evidence — were refolved to reject the only Savior ; and the evils temporal and eternal, which he forefaw their tem- per and conduct would bring upon them — there- fore his " great heavinefs and continual forrow."

In the text — / could wifli that myfelf were accurf- ed from Chrifi. for my brethren, my kinfmen accord- ing to the fefh, the apoftle hath been thought to imprecate evil on himfelf for the benefit of his peo- ple ! All the expofitors we have feen on this paf- fage, conceive him to have wiihed fome fore calam- ity to himfelf for the advantage of his nation I Though they have differed refpe&ing the magni. tude of the evil which he wiihed to fuller for their fake.

Doct. Doddridge confiders him, as " wifhing to be made a curfe for them, as Chrift hath been made a curfe for us, that fo they might be deliv- ered from the guilt which they had brought on themfelves, and be entitled to the bleffings of the rejected gofpel.

Doct. S. Clark views him, as defirous of fuf- fering the calamities to which his people were doomed for rejecting and crucifying he Savior,

Serm. 9.] accurfcd from Chrift, ng

fo that, could they all centre in one perfon, he wifhed to be the perfon, that he might thereby procure falvation for them !'*

Grotius and Pool underftand him, as " wifh- ing to be feparated from the church of Chrift for the fake of the Jews !" Which differs little from Docl;. Hunter's fenfe of the paffage — to which Docl;4 Guyfe adds, " a defire of every indignity from man, and to be cut off from communion with Chrift, for the fake of Ifrael ;" whom he ftrangely confiders as prejudiced againfl Chriftian. ity, in confequence of their prejudices againfl Paul !

But why fhould the apoftle wifh evil to him- felf for their fakes ? What poffible advantage could his fufterings have been to his nation ? Is it poflible that thofe learned expofitors fhould conceive that pains and penalties inflicted on him could have made atonement for their fins, and ex- piated their guilt ! They muft never have read Paul's epiftles, or never have entered into the fpirifc of them, who could entertain fuch views as thefe ; or even fufpecl; that aught, fave the blood of Chrift, can atone for human guilt. It is ftrange, therefore, that they could have imagined that he wifhed to fuffer with this view. And it is no lefs fo, that it fhould be thought that prejudices againft Paul could have occafioned Jewifh prejudices a- gainft Chriftianity, when it is fo evident that their prejudices againfl Paul were wholly occafioned by his attachment to Chriftianity — he having been high in their efteem till he became a Chriftian. P

114 &• Paul's Wijh to he £Serm. g+

David once afked to fufFer in Ifrael's (lead ; but thecircumftances of the cafe were then totally different from thofe of the cafe now before us. Ifrael were fufferingybr his Jin in numbering the people ; not for any particular fin of their own— " 1 have finned and done wickedly ; but thefe fheep, what have they done ? Let thine hand, I pray thee, be againft me." — But Paul had not fin- ned, to bring evil on his people — the guilt was all their own.

Expositors having miftaken Mofes* prayer " to- be blotted out of God's book," feem generally to have hid that prayer in their eye when they have attempted to explain the text ; and fuppofing that Mofes prayed to be made a facrifice for Ifrael, have thought that Paul had the fame fpirit, and here followed his example ! But that neither of them ever entertained the thought of fuffering to expiate the fin of their people, and that the two paffages bear no kind of relation to each other, we conceive indubitably certain.

But let us confider the text and judge for our- felves of its meaning.

Perhaps the difficulties which have perplexed it. may have chiefly arifen from the tranilation. The filence of expofitors on this head, while puz- zled with the paffage, is ftrange, if the difficulty might have been obviated by attending to the ori- ginal. The tranflation is plaufible folely from this confederation.

Mr. Pool is the only expofitor we have ever feeo, who hath noted the difference between the

Serm. 9.3 atcurfed from Chrifl. 115

tranflation and the original ; and he labors hard to bring them together, but, in our apprehenfion, labors in vain.

The paflage literally tranflated (lands thus — » For I myfelf boajled that I was a curfe from Chrijl, above my brethren, my kinftnen according to thejlefh*

If we confider the context, and the part which had been formerly a£ted by the apoftle, it will not be difficult to afcertain his meaning, nor ftrange that he mould exprefs himfelf as in the text. He begins the chapter with ftrong expreffions of con- cern for his nation, who had rejected him " whofe nime alone is given under heaven," for the falva-

* H'i%o,t«»jy yap at/io? tyu avuQipx lUai aiva loo XftVIov vxsp T«» KttiXlpuv fXQU avfytfur (&>V Kara eupxet,,

Hvyotw, rendered in the tranflation by, I could wiJJi, forms in the imperfeft of the indicative mood, in the Attic dia- led!. Mr. Pool was too accurate a fcholar not to obfervc the difagreement of the tranflation with the original. •' Some read it as in the indicative ; but it is generally con- fidered as in the optative, and altered by a figure which takes an iota from the middle, and cuts off an a» from the end of the word forming Hy^o^y, in (lead of tv^oiftm at." f

But what warrant have we for thefe alterations ? They only ferve to darken a difficult text.

The moil natural and common conflruRion of it^opaf, from which %\jy*pw derives, is, to glory t cr boaft, Gloriar is the firfl word ufed to exprefs the meaning of it in Schre- velius' Lexicon ; and the meaning "/%«?, the theme of this verb juftifies the conftruftion, in preference to that ufed by the tranfhtors. And the Greek prepofition vwtp, which is rendered/or, is often ufed to fignify above, or more than.

For the juftice of the above criticifms we appeal to the learned. If they are juft, our fenfe of the text will be ad* muted.

i Vii. Pool in lac.

n6 St. Paul's Wijh to be [Serm. 9.

tionof men% If they continued to neglect the grace offered them in the gofpel, he knew that they could not efcape. And when he looked on them and mourned over them, the dangers which a few years before had hung over himfelf, rofe up before him. He had been an unbeliever, a blaf- phemer, and a perfecutor of the church of Ch rift ; had boafted his enmity to Chrift and oppofition to the gofpel ; in which he had even exceeded the body of his nation — he had taken the lead againft Chriftianity — been unrivalled in zeal againft the caufe, and rancour againft the followers of the Lamb. When warned of his danger, and admon- ifhed to confider what would be his portion, mould Jefus prove to be the Meflias, he feems to have derided the friendly warnings, and imprecated on himfelf the vengeance of the Nazerene ! — to have defied him to do his word ! to pour his curfe up- on him !

It is not ftrange that witnemng the temper of his nation, fhould call thefe things to his remem- brance— that the confederation mould affe£t. him — that he fhould fhudder at the profpecl: of the de- ftru£tion which hung over them, and at the recol- tection of that from which himfelf had been " fcarcely faved" — that he fhould exclaim, " God and my confcience witnefs my great heavinefs and continual forrow, when I look on my breth- ren the Jews, and confider the ruin coming upon them, from which I have been faved, " fo as by- fire !" Lately I was even more the enemy of Chrift than they, and boafted greater enmitj a-

Serm. 9.] accurfed from Chrifl. 117

gainfl him ! And mould have brought on myfelf a more intolerable doom, had not a miracle of power and mercy arrefted me in my courfe 1" That fuch confiderations and a recollection of the fhare which he had formerly taken in flrengthen- ing the prejudices of his nation againfl the truth, fhould deeply affeft him, and draw fuch expref. fion from him as we find in the text and context, is not ftrange. They appear natural for a perfon circumftanced as he was at that time ; and efpe- cially to one divinely forewarned of the devafla. tions then coming on his place and nation.

These we conceive to be the feelings and views expreffed by the apoflle in the beginning of this chapter — but that he fhould wifh to be put into the place of Chrifl ; or madly wifh evil to him- felf, from which nobody could be benefited, cannot be fufpe£ted ; unlefs with Feflus, we fup- pofe him to have been " befide himfelf," and not to have known what he wrote, when he exprefled himfelf as in the text.

REFLEXIONS.

I. In Paul's converfion how wonderfully ap- parent are the wifdom and power of God ? When we view Saul of Tarfus making havoc of the church in Judea, and foliciting permiflion to pur. fue its fcatiered members even into exile, we con- fider him as a determined enemy of Chrifl. Who then would fufpecl that he fhould be made to feel the power of divine grace ? That he would be- come a Chriflian ? Yea, a prime minifter of Im- manuel ! But lo ! For this caufe did God raife

n8 St. Paul's Wijk to be [Serm. 9,

him up ! For this work was he training while drinking at the fount of Science, and learning the Jews' religion in the fchool of Gamaliel ! While unfandiified he was a deftroyer ; but when melted by divine influence into the temper of the gofpel, all his powers and all his acquisitions were confecrat- ed to the fervice of God and the Redeemer.

To affe£l this change in Paul, however unex- pected, was not beyond the power of God ; and it was done of God ! Neither was it delayed till Paul had fpent his befl days in the fervice of Satan. At fettingout to deflroy, he was met of the afcend- cd Savior, transformed by the renewing of his mind, and from that time devoted to the fervice of God ; and continued faithful unto death. Ma- ny were his trials — fevere his fufferings for the gofpel which he preached; but "noneof thefe things moved him ; neither did he count his life dear to himfelf, that he might finifh his courfe with joy, and the miniftry which he had received of the Lord jefus, to teftify the gofpel of the grace of God."

II. The temper manifefted by St. Paul when contemplating the Mate of his nation, how worthy of imitation ? Like his divine Lord, " when he beheld them he wept over them." Neither was the view unprofitable. It ferved to remind him of his own paft guilt and danger, and the mercy which had been exercifed toward him. His guilt and danger had been great. In high handed op. pofition to heaven, he had even exceeded " his ki.ifmenaccoiding to the flelh." Witneifing their

Sern. g.] cccurfed from Ckrijl. 119

ftate brought thefe again to his remembrance, and the grace of God which had ftopt him in his courfe, and faved him from deftruclion, caufing him at once, to rejoice and tremble !

Many of the children of God when they wit. nefs the fecurity of finners ; how thty negle£t the great falvation, and harden themfelves in fin, may remember when they did the fame them- felves; and fome of them, in a higher degree than molt of thofe who appear to be walking the downward road.

Those who have found mercy cannot refrain from mourning over thofe whom they fee harden- ing themfelves in fin ; nor fhould they ceafe to warn them from their way, and to cry to God in their behalf. But their attention is not wholly taken up from home ; it often reverts thither, and flirs them up to grateful acknowledgments of di- vine goodnefs to themfelves.

Who is he that maketh me to differ from the thoughtlefs finner ? is a confideration which often nfes in the good man's mind, while looking on the carelefs and fecure. It is a proper and a profitable confideration — tends to keep him hum- ble and mindful of his dependence.

Sense of pafl dangers ferve to enhance the val- ue of prefent fafety. The greater dangers we have efcaped, and the more wonderful our deliver- ances have been, the greater fhould be our love to our deliverer, and the greater our care to make him fuitable returns. If we entertain jufl views of thefe things, fuch will be the efFecl:. Thofe to whom molt is forgiven love the mofl.

420 St. Paul's Wijh to be [Sbrm. 9,

By reflecting on the riches of divine mercy, we mould flir up our fouls to love the Lord. If wit- neflingthe unconcern of others, while in the broad road, ferves to excite us to gratitude for divine goodnefs fhown to us, " the wrath of man is there- by made to praife the Lord." Such was the efFect which a view of Ifrael's hardnefs had on Paul— May all Chrift'sdifciples cultivate the fame temper.

III. In Paul's converfion we fee God diftin- guiihing among his enemies, and calling one into his kingdom who was, from principle, a deftroyer of his faints. Paul was a Pharifee and the fon of a Pharifee. No feci: among the Jews was more bitter againft Chrift — no other fo eager and a&ive in their endeavors to crufti his caufe and fubvert his kingdom. Yet numbers of that fe6fc obtained mercy. The fame did not happen refpe&ing the Saducees. No inftance of a Saducee brought to repentance, can be adduced. Why this difcrimi- nation ?

There maybe reafons not revealed ; but fome are difcernible.

The Pharifees " had a zeal for God, though not according to knowledge." Saul, the Pharifee, " verily thought, that he ought to do many things contrary to the name of Jefus" — he did not fin a. gainft the light of his own mind. The fame was doubtlefs the cafe with many others of that feci;. The Saducees were devoid of principle — had re- jected firft principles — thofe taught by the light of nature. While firft principles are retained, fuch as the belief of a divine exigence — a difference

SfiRM. 9.] accurfed from Chrlfl. iai

between good and evil — a future flate, in which men will receive the deeds done in the body, and the like, there remains a foundation on which reli- gion may rell ; but where thefe are rejected, the foundation is deftroyed. Of the former who have erred in lefler matters of faith, and been thereby feduced into praclical errors, many have been re- claimed, and brought to repentance : Not fo the latter. " One among a thoufand have we not found." And thofe whole fentiments border on atheifm, or infidelity, are feldom called of God.

There is a certain point of error in opinion, from which a return is rare. Thofe who reach it are commonly given up to fliOng delufions, which lead to deftru&iott;

And praclical errors, efpecially thofe which are oppofed to conviction, are highly criminal, and exceedingly dangerous — they fear the confcience, and provoke God to leave finners to themfelves — ■ ,; Mv fpirit (hall not always ftrive with man — the times of ignorance God winked at, but now com- mands all men every where to repertt."

Saul of Tarfus fpeaks of himfeif as a chief of finners " becaufe he perfecuted the church of God ;" yet he obtained mercy ! But thofe who fin againft the light of their own minds, can draw- little encouragement from thence. He bath de- clared the reafon of the diftinguifhing mercy fhown to him — " becaufe I did it ignorantly in unbelief."* No fooner was he convinced of his miftake, than he returned, with, " Lord what wilt thou have

* 1 Timothy i. 13.

122 St. Paul's Wijkt (3c, [Serw. 9*

me to do ?" — So do not thofe " who know their matter's will and do it not."

Would we ftiare the bleflednefs of believing Saul, we muft imitate his repentance ; fofhall we find merry with God. " For there is no differ- ence between the Jew and the Greek ; for the fame Lord over all, is lich unto all that call upon him."*

•Romans x. 12.

SERMON X.

David's Sin in the Matter of Uriah.

8 Samuel xii. 13.

And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin ; thou shalt not die*

1 HE fin here referred to is that of David in the matter of Uriah. A flrange and fad event — taken in all its circumftances and connections, it is with- out a parallel. But the circumftance mod to be lamented, is that mehtioned by the prophet, in the clofe of his meffage — " By this deed thou haft given great occafion to the enemies of the Lord to blafpheme."

The juftnefs of this remark, doubtlefs appear- ed at that day, in the triumph of finners and ex- ultations of fcoffers ; and the ftory brought down to us, " on whom the ends of the world are come," is ftill abufed to keep vice in countenance.

" Look to David, your man of religion ! Your man after God's own heart !" and witnefs his complicated crimes ! and his long continued fecu- rity and unconcern under guilt, which cannot be

124 David's Sin in the [Serm. iq.

charged on us, who view religion as a dream [%~- So the infidel.

While people of another defcription, wound God's caufe yet more deeply, by the argument which they draxv from this fall of David ; name- ly, thofe who are allowedly vicious, yet call thern- felves " of the houfehold of faith — who are pure in their own eyes, though not cleanfed from their filthinefs." Thefe, when reproved, efpecial- \y if their piety is called in queftion. often recur to David forfupport — tell us, that " though emi- nent for piety, he was guilty of greater fins than their's, and long continued in them — that he re- mained impenitent till vifired by Nathan, after the birth of his child by Bathlheba. If, fay they, he could continue u> long fecure and unconcern- ed, why not longer ? And why may not others fall into fins and continue in them for months and years after having received the grace of God, and after they are numbered among the faints ?"

This, we conceive, to be the moll baleful conclu- sion which is drawn from this hiflory. And could it be made to appear that fuch was David's ftate, for fo long a term, we fee no way to avoid the conclu lion—fee not but the idea which the fcrip- tures give of religion as a holy principle, produc- tive of a holy life, mud be relinquished.

Such is the idea which the fcripiures do give of religion — they teach, that it changeth the heart, and forms the new creature — that " in this the children of God are manifeft, and the children of the Devil] that whofoever doeth not rigbteoufnefsis. pot of God; that by their fruits we are to know men.'"

Serm. 10. ] matter of Uriah, 125

Thus fpeaks that holy book which we believe to be from God, and to fhew us the way of falva- tion. But if the children of God are not made to differ from others, if they may live in allowed difrqrard of the law of God. like others, thefe dif- tinctions are idle and unworthy our regard. This matter demands our attention.

From the fubjecl: before us, the errors now mentioned draw their chief fupport.

We do not flatter ourfelves that we can flop mouths of fcoffers, or fo clearly elucidate this daik part of the book of God, that it fhall no more be abufed to the purpofes of depravity ; but be- lieve that it may be made apparent that it hath been miflaken and perverted ; and thereby ren- dered the more mifchievous. This will now be attempted.

That David remained unconcerned and de- void of repentance for the fins which he commit- ted in the matter of Uriah, till awakened to confid- eration by the miniilry of Nathan, feems to have been taken for granted, and to have been the ground of thefe abufes. This may have been the com- mon opinion. Whether it is founded in reality, we will now inquire.

Of thofe who argue from a fuppofition that this was the cafe, we afk evidence that it was fo. That we have no exprefs declaration that Narhan found him a penitent, we conceive o be all that can be alleged as evidence that he remained till that time impenitent. To which may be rejoin. t,d, that we have no exprefs declaration that Nathan

126 David's Sin in the £Serm. 10.

found him impenitent. The fa£fc is, both fciipturc and profane hiflory are filent refpe&ing the Mate of David's mind from the commiflion of the fins, till he was vifited by the prophet. We are left therefore to judge of the matter on other grounds. And on what grounds can we form a more probable opin- ion than by confidering the general character of the man — the nature and. effects of renewing grace — and the temper and conduct of the delinquent when he was reproved by the prophet ? From a confideration of thefe we may derive the moll; probable folution of the queftion, or judge what was probably the Hate in which David was found by Nathan.

It may be proper to premife,

I. That good men, while in this Mate of im- perfection, mould be furprized by temptation into fins, and even great and heineous fins, is neither new nor Orange. Many inflances occur in the hiflory of the faints recorded in the fcriptures. " Aaron, the faint of the Lord," and Mofes, whofe general character was that of " a fervant, faithful in all God's houfe," were both feduced into fins of fuch enormity that they were excluded the land of premife. in common with rebellious Ifrael. Among New Teftament faints Gmilar lapfes are ob- fervable. Even the apofiles forfook the Savior, and fled when Judas led forth the boftile band to apprehend him ; and Peter, when under the in- fluence of fear, with oaths and imprecations " de- nied the Lord that bought him !"

The habitual temper of thefe good men could not be argued from thefe fudden acls. Neither is

Serm. 10.] matter of Uriah. 127

judgment to be formed of others, except by obfer- ing the general tenor of their lives. Strong and unexpected temptations may, and often do, feduce the belt of thofe who remain in the body and re- tain the vveakneffes of fallen creatures yet on trial.

II. There is fomething in each one's conftitu- tion which predifpofes to certain (ins. To every perfon there is a " fin which mod eafily befets him" — from which he is liable to ftronger tempta- tion than from other fins — and temptaion to fuch fins, may rife from concurring circum fiances, above its natural ftate, and become almoft invin- cible. Nor will any perfon who reads the hiftory of David doubt to what particular fin he was nat- urally moft difpofed. Neither are we infenfible how one fin prepares the way for another, and ftrengthens temptation to it.

David's fins on the occ'afion before us were com- plicated and exceeding finful. But we know how he was feduced to the firft, and how the others followed of courfe.

Respecting the ftate in which he was found hy Nathan we may judge,

I. From his general character. This is fo well known, that the bare mention is almoft fuffi-cienr. The fcriptures teach us that he was pious from his youth. When Samuel was fent to anoint him, fuf- ficient intimation was given that his heart was right with God. When Eliab, the firft born of Jeffe paired before the prophet, pleafed with his appearance, he fuppofed him to be the man whom God had cbofen to rule his people — M Surely the

ia8 David's Sin in the [Serm. 10*

Lord's anointed is before him" — but God refufed him with this declaration, " The Lord feeth not as man feelh ; for man looketh on the outward appearance, but the Lord looketh on the heart." David's after life juflified the preference then giv- en him.

No perfon acquainted with his hiftory as con- tained in the facred records, will fcruple his gene- ral devotednefs to the fervice of God. Should doubt arife, we may refer to the character given of him by the pen of infpiration, about half a century after his death. " David did that which was right in the fight of the Lord, and turned not afide from any thing that he commanded him all the days of his life, fave only in the matter of Uriah the Hittite." *

In that matter he greatly erred. There is no need however to confides him as then fallen from grace. The remains of depravity which continue after renovation, are fufficient under exifting cir«» cumftances, to account for his fall on that occa- fion. But it is inconcievable that a perfon of eftablifhed piety mould remain for a whole year ftupid and unconcerned under the guilt of fuch tranfgreffions ; and the utter improbability of fuch an event will be further apparent, if we attend,

II. To the nature and effects of renewing grace. It is no lefs true of holy than of unholy princi- ples, that they are operative. The governing prin.. ciple, whatever it may be, will bring forth fruit

according to its nature.

i Kings xv, 5.

Serm. 10.] matter of Uriah. 129

A good man may be furprized into fin, as we have feen, but he will not go deliberately into the way of it! like the wicked. Neither do the two charaders, when they have been feduced into hn, reflea upon ifwiih fimilar feelings and views. When the good think on their ways, they are grieved and humbled for their faults, and turn their feet to God's teaimonies ; but the wicked blefs themfelves in their hearts, as fortunate in the accomplishment of their vicious deGres. The o-ood maintain a fenfe of God's prefence— ': Thou God feeft me." The wicked forget God, or doubt his attention to their temper and condua— " How doth God know ? Is there knowledge in the moft

bigh ?" A

It is not ftrange if thofe whofe only joys are the pleafures of fenfe, felicitate themfelves when they attain them ; but thofe who love and fear the Lord, and prefer his favor above all earthly joys, muft'have other views. If fenfible that they have offended God, and incurred his difpleafure, it greives them at their hearts, and fills them with deep concern.

Apart from all confiderations of interell, the o-ood fee a bafenefs and deformity in fin, which render it the objett of their averfion. They con- fider it the difgrace of their rational nature, and are humbled and abafed when confeious that temptation hath prevailed to feduce them from the paths of rectitude.

It will not be imagined that David could ban- ilh thought, and drive away refkaion, for a whole R

130 David's Sin in the [Serm. 10,

year after the commiflfion of fuch enormous fins as he committed in the matter now before us.

It is prefumed that no man, retaining reafon, was ever able foon to forget any enormity, of which he knew himfelf guilty. The remembrance always haunts the imagination, and confcience goads the mind with a thoufand flings. The de- linquent hath not power to prevent it. He can- not drive away thought, and turn off his attention to other objects.

It is further prefumed, that every good man is formed to the habit of reflection ; that he often enters into himfelf by a ferious attention to his his ftate ; conhders his temper ; reviews his con- duct, and brings both to the divine flandard, that he may know himfelf, and reform whatever is amifs.

A person of David's character, efpecially cir_ cumftanced as he was at that time, could not pof- libly have been deftitute of confideration. The fociety of the woman who had been the occafion of the crimes which had fo maimed his character, rnuft have brought thofe crimes to his remem- brance, and kept them on his mind. Every time Ihe came into his prefence, or cheered him by her fmiles, a group of affecting thoughts rauft have lufhed in upon him ; his firfl offence, an offence which the law of his God would have obliged him to punifh with death, in a fubjecl;, and his after, and ftill more enormous fins, which he had committed to hide the firft, and poffefs the object, which he was forbidden even to covet, would occur to his

Serm. 10.] matter of Uriah, 131

mind. From the lovely object in his prefence, his mind would naturally revert to her late, firft greatly injured, and then murdered hufband ; to his faithfulnefs and zeal for the honor of his king and country, which had torn him from the em- braces of a lovely partner, and the fociety of a family, dear to him, and would not even fuffer him to vifit them when liberty was given him of his prince ; to his careful attention to deliver the let- ters, by which he had unfufpeclingly borne the mandate for his own murder; to his heroifm when ordered up to the walls of the befieged city, though not fupported by the commander in chief ; and his noble exertions to fubdue the enemies of 1 frail, amidft which he had bravely fallen ! Such reflections mull have filled his mind ; nor was it poffible that he mould have driven them away.

Neither could he do other than condemn the part which he had a&ed, and feel pain whenhecon- iidered it. Surely fuch confiderations mud have racked his guilty foul, and made him tremble and mourn in bitternefs of his fpirit before God.

A graceless tyrant who neither fears God, nor regards man, may view his fubjecls as made for him, and think himfelf entitled to deprive them, at his pleafure, of every comfort, and even life. This hath been the avowed fentiment of many an eallern defpot. But it is notfuppofcable of a good man — " the man after God's own heart," though now feducedinto certain heinous fins. Surely he could not think on his ways — on his then late tranfgreiTions, butremorfe mult have harrowed up

132 David's Sin in the £Serm. 10.

Lis foul ! He muft have been deeply affected, and led to cry, " God be merciful to me a {inner !"

The feelings of a good man, who had been fe- duced into fin, and reflected upon it with deep contrition, are pathetically defcribed by the pen of this fame perfon, in the thirty fecond pfalm ; and the defciiption is couched in the firft perfon, as what himfelf had experienced. " When I kept filence, my bones waxed old by rearon of my roaring all the day long. For day and night thy hand was heavy on me ; my moiflure is turned into the drought of fummer." There is a ftrong probabiliiy that his feelings on this occafion, be- fore he confefTed his fin, and obtained a fenfe of pardon, are here expreifed. They are the fame which we fhould fuppofe he mufl feel while tor- mented with a fenfe of fuch enormous guilt.

III. We are to confider his temper and con- duel; when reproved by the prophet.

These are the fame which we mould expect, did we know him to have been then a penitent. He was indeed taken by guile, and made to con- demn himfelf before he perceived that he was the guilty perfon of whom the prophet complained. But had he till that time continued impenitent, it is not probable that he would have been inftantly humbled, and immediately cenfeffed his fin with true contrition. It is much more probable that he would have refented the application to himfelf, as an affront offered to royalty, and avenged him- felf on the Lord's meffenger.

Serm. 10.] matter of Uriah. 133

God hath power inftantly to change the fjnner's heart without previous awakenings ; but this is not the method of grace. Convictions, ordinarily, if not invariably, antecede converfion, prepare for it, and lead to it.

Neither is this the method of grace, only with the finner at the firft great change, termed the new birth, but with the faint who falls into hei- nous fins, and thereby refembles the finner. When a good man yields to temptation and falls from his ftedfaflnefs, God commonly hides his face from him — for a term, and often for a confidera- ble term, he fits in darknefs — is ready to give up his hope — to conclude that he hath believed in vain — never loved God or hated fin — never paff- ed from death unto life. In fine, he feels fimilar pains, and paffeth in many refpects, a fimilar change, when renewed again by repentance, as when firft made a new creature.

Do we ever fee perfons who have been feduced into great and heinous fms. brought back to God, and comforted with his prefence without fenfations of this kind ? We prefume the inftance cannot be adduced, We fhould look with a jealous eye on one who pretended to be an example of it. From the methods of grace at prelent, we may judge of them in times paft. God is the fame — fin equal- ly his averfion, and finners alike the objects of his difpleafure.

The fuppofition that a perfon is one moment a hardened finner ; the next a thorough penitent, pardoned, rellored and comforted of God, is fo

134 David's Sin in the [Serm. 10.

diverfe from his common manner of treating great offenders, that it fhould not be admitted in a given cafe, without clear and ftrong evidence ; and in the cafe before us there is no evidence ; evencircumftances have a different afpedt.

No fooner was this offender reproved, than he difcovered a humble penitent difpofuion. He freely confeffed his fin, both to God and man, as one who had thought on his ways and repented of his tranfgreffions ; which could not have been ex- pected of one who after the commiffion of fuch crimes, remained thoughtlefs and fecure, till the moment when his guilt and danger were fet before him.

But if David \vas a penitent before he was vif- ited by Nathan, why had he concealed his repent- ance ? Why fpread a veil over it and neglecfed to glorify God by a confeffion of his fins ? Did he think it fufneien't to confefs to God, and humble himfelf in fecret ?

So fome argue, and endeavor to cover the fins of which the world knows them to be guilty. But, we are far from fufpe£ling this of David.

To break the divine law is implicitly to con- demn it. " What iniquity have your fathers found in me ?" To conceal forrow for fin, is in effecl: to juftify it. Then only is God glorified by an offender, when he takes the blame and the fhame of his fins on himfelf, acknowledging the law which he hath broken to be " holy, juft and good." Of thefe things, this offender could not be infenfible.

3mm. io.] mattir of Uriah. 135

David was indeed under (hong temptation to hide his fins. He was the head of a fa™ly. &*- eral members of which were abandoned charters. Thefe he had doubtlefs often reproved. He was the head of a nation, numbers of which were children of B-lial. Thefe he had called to repentance, re. proved, punithed. He had long profeffed rehg.on Lperhaps often declared its power to change the hear, and mend the life. But if hi. crone,. were now made public, he mull appear a •■ finner above all who dwelt at jerufalem !» To have h.s con dud known would cover him w.th fhame and ..giv*greatoccafion to the enemy to blafphemc, and fpeak reproachfully."

Did thefe confiderations prevent h.m from con. faffing his fins, and induce him to cover h.s tranfgreffions ? They were mofily arguments for hfs proclaiming his repentance, had h.s fins been

PUBYChisfins he had countenanced wickednefs, and fet the example of it in a dignified ftat.on. By his confeffion he would condemn .., and jab, J the law of God, which forbids it j and by h.s return to duty, do every thing then m h.s power ,o repair the .njury he had done and prevent or remove the bad effete of his example. Why then had he negle&ed it ?

There was only one confederation which .could excufe him-that, we apprehend jufi.fied h.m His fins in .his affair were not public. It appears from feveralcircumftances that they were kept out of fioht till the prophet was fcnt to reprove and publifh them, and his repentance of them.

136 David's Sin in the [Serm. 10.

Joab knew indeed that the king wifhed the deaih of Uriah. It is not certain that he knew the caufe. If he did, it is not probable that he had divulged it.

That thefe matters were not tranfact.ed openly, or g nerally known, may be inferred from two confiderations, namely, from Bathfheba's going into mourning for Uriah, and from Nathan's dec- laration, when he foretold the evils which would come on David and his family, to punifh his fins on. this occafion, notwithstanding his repentance. Mournings were very fhort among the Hebrews ; but this adultt efs would not have put on mourning, cr David delayed to take her to his houfe, to be his wife, till her mourning was ended, had this affair been public. But, that it was not fo. is put out of doubt by the language of the prophet in his addrefs to the king — " Thou didft it fecretly."

If the matter was not public, the delinquent was not to be criminated becaufe he did not make it fo. Sins committed in fecret are to be confeffed and mourned only before hirn who fees in fecret. Such feems to have been David's fituation from the time of his fall, till the publication of his guilt, by the prophet ; during which term he felt all the horrors of confeious guilt ; t: God's hand lying heavy on him."

As itpleafed God that both his fall and recov- ery fhould be made public, the prophet feems to have delivered his meHage before wirneiTes. This took away the ground of temptation-longer to hide his fins, and cleared the way to a public remr

Sjerm. 10.] mattir of Uriah. 137

tion, and return to duty. And the fallen prince waited no exhortations — needed no entreaties — " I acknowledged my fin unto thee ; and mine iniquity have I not hid ; I faid I will confefs my tranfgreffions unto the Lord ; and thou for- gaveft the iniquity of my fin." *

Thus the opinion of thofe who fuppofe that David remained impenitent and fecure, till awakened toconfideration by the miniftry of Na- than, is devoid of proof, and even of probability. David's well known charafter — the nature of re- newing grace ; and the temper and conduct of this tranfgreffor, when reproved by the prophet, concur to prove him then already a penitent ; which is confirmed by the confolations forthwith adminiftered to him by the Lord's meffenger.

If in this inftance God pardoned, and gave a fenfe of pardon, to To heinous an offender, without a moment intervening fenfe of guilt, and evidence of pardon and peace, it muft have been a very lingular divine treatment of fo vile a finner !

And if David, after having been long eminent for piety, lived a year of ftupid unconcern, under fuch enormous guilt, it muft have been a very ftrange event ! A phenomenon in the hiftory of man, unequalled in the annals of the world ! Whether there is evidence to juftify fo ftrange a conclufion, judge ye.

If we have not miftaken our fubje&, this affair gives no countenance to thofe who pretend religion to be a thing of nought— that it doth not change

* Pfalm xxxii. 4.

138 David's Sin in the [Serm. 10.

the heart and life, turning men from fin to holi- nefs. Good people may be feduced into fin, but they are foon renewed by repentance — foon turn again to the Lord in the way of duty, confeffing their fins and renewing their purpofes and engage, ments to ferve the Lord — " That which I know not teach thou me j and wherein I have done in- iquity, I will do no more/'

Neither doth this affair yield comfort and hope to thofe, who while they call themfelves faints, live like finners. If here they find no comfort and fup- port, Where will they find it ? The only exam- ple thought to have been found in " the footfteps of the flock," fails them ; and we are left to con- clude that fanclification is the principal evidence of justification — " that by their fruits we are to know men."

It is a dark omen when profeflbrs paliate their errors and deviations from duty, by pleading thofe of faints of old. Thofe faints erred ; but they did not long continue in fin — " When they thought on their ways they turned by repentance." Neither did they flatter themfelves in allowed wickednefs.

If any allege the fins of former faints in excufe for their own, they allege not that which dillinguifh- ed them as faints, but that which they retained as finners — not that which they poffeifed of the im- age of God, but that which remained to them of the image of Satan. This they may have in full, and yet be of their father the Devil. And fuch is

Serm. 10.] matter of Uriah, 139

the fad (late of thofe who allowedly ferve fin, un- der whatever pretence.

Those who are born of God, favor the things which are of God. Sin is odious in their view. They long for freedom from it — " Oh wretched man that I am ! Who (hall deliver me from the body of this death f"

The faints wifh for heaven, not only that they may fee " their father who is in heaven," and the divine Redeemer, " who loved them and gave himfelf for them ;" but becaufe there "■ the fpirits of the jufl are made perfect" — becaufe there they expect to be holy as God is holy — becaufe there, to be "fatisfied with God's likenefs, and rejoice al- ways before him." May God give us this temper, and keep us to his kingdom, for his mercy's fake inChrift. Amen.

SERMON:XI. General Character of Christians.

Galatians v. 24.

And they that are Christ's have crucified the Flesh, with. the Affections and Lusts.

OT. PAUL is fuppofed to have been the firfi; her- ald of gofpel grace to the Galatians ; and they ap- pear to have rejoiced at the glad tidings, and to have received the bearer with much refpett. But after his departure, certain judaizing teachers went among them, and labored but too fuccefsfully, to alienate their affections from him, and turn them from the fimplicity of the gofpel.

The malice and errors of thofe deceitful workers, and the mifchief which they occafioned at Galatia, caufed the writing of this epiftle ; which, like the other writings of this apoftle, re- flects light on the gofpel in general, while it ferv- ed to correct the miftakes of thofe profefiors of Chriftianitv, and guide their erring footfteps into the way of peace and truth.

Serm.ii.] General Character of Chrijlians. 141

It is not our defign to enter into the contro- verfy between this infpired teacher5 and his ene- mies. We are only concerned to underfland him, and fhall receive his inftru£tions as communicat- ed from above.

The primary defign of this epiftle was to refute thofe falfe teachers who urged circumcifion, and the obfervance of fundry parts of the Levitical code, which had been abrogated by the gofpel. This appears to have been a leading error of thofe anarchifts. That the apoftle did not lay the in- tolerable burthens of the Mofaic ritual, on the profeffors of Chriftianity, was made the ground of a charge againft him. St. Paul defended him- felf by evincing the errors of his opponents, mew- ing that Chriftians are made free from the ceremo- nial law ; and that their juftification before God is not in virtue of any obedience of their own, to either the ceremonial, or the moral law, but of grace through faith in Chrift.

In the former part of the epiftle, he mows the impoffibility of juftification in any other than the gofpel way — efpecially in that way, to which thofe falfe teachers directed — fhews that they fubverted the gofpel, and rendered Chrift's fufferings of no effecl: — " By the works of the law, fhall no flefh be juftified — If righteoufnefs come by the law, then Chrift is dead in vain."*

We conceive thefe to be obvious truths, and wonder that they fhould be matter of doubt, or difpute, among thofe who are favored with reve-

* Chapter ii. 16, 21.

142 General CharaBer of Chrijlians. [Serm.ii.

lation, and receive it as given of God. Perfe£l obedience is evidently the demand of the divine law, and condemnation is denounced againft the breakers of it. " This do, and thou fhalt live, but the foul that Gnneth, it fhall die.* But none of our race keep the law. " There is not a juft man upon earth, that doeth good and (inneth not." The fcripture hath concluded ail under fin, that the promife " by fai:h of Jefus Chrift, might be given to them that believe." Mankind are " (hut up to the faith in Chrift." This is the way in which God " hath mercy on whom he will have mercy. He that believeth fhall be faved ; but he that believeth not (hall be damned." Therefore the hope of the apoftle, in the way of faith, while difcarding hope in any other way. " Knowing that a man is not juflified by the works of the law, but by the faith of Jefus Chrift ; even we have believed in Jefus Chrift, that we might be juflified by the faith of Chrift, and not by the works of the law."

FroxM the reafoning of the apoftle, the falfe teachers at Galatia feem not to have urged obedi- ence to the whole law. Circumcifion they taught to be indifpenfible. St. Paul aflures them, that if they were under obligation to receive circumcif- ion, they were equally obliged to keep the whole law ; and that they bound themfelves to this by fubmitting to be circumcifed — that if they revert- ed to the law, and placed their dependence on their obedience to it, they renounced the grace of Chrift, and would not be benefited by it. " Be-

* Lev. xviii. 5, — Ezrk. xviii. 4.

Serm.ii/] General Character of Chriflians. 143

hold, I Paul, fay unto you, that if ye be circum- cifed, Chrift fhall profit you nothing. For I tef- tify again to every man that is circumcifed, that he is a debtor to keep the whole law. Chrift is be- come of none effect unto you, whofoever of you are juilified by the law, ye are fallen from grace."

While fuch was the ftate of thofe who follow- ed the judaizing teachers, thofe who retained the gofpel as taught by the apoftle, had another hope — a hope which would not make athamed — a hope in divine grace through faith in Chrift — ■■ We through the fpirit wait for the hope of righteouf- nefs by faith. For in Jefus Chrift neither circum- cifion availcth any thing, nor uncircumcifion ; but faith which worketh by love."

Such is every Chriftian's hope before God. He " counts all things to be lofs and dung that he may win Chrift ; and be found in him, not having on his own righteoufnefs which is of the law ; but the righteoufnefs which is of God by faith."

But while St. Paul was exhibiting and urging thefe important truths, on the wavering Galatians, he forefaw, that it would be objected, that the fcheme which he advanced, tended to licentiouf. nefs — that if men might be faved by faith without the works of the law, they might indulge them- felves in fin— that this would render Chrift the min. ifter of fin. The fame objection appears to have been made at Rome, where a faction exifted fimilar to this at Galatia. This confequence the apoftle rejected with abhorrence. " Do we then make void the law through faith ? God forbid : Yea we eftabhfh the law."

144 General Charaftcr of Chriflians. [Serm.ii,

The Levitical code included both the ceremo- nial and the moral law. Though St. Paul declar- ed juftification unattainable by obedience to either or to both, he did not fet afide the moral law, as no longer obligatory, as he did the ceremonial. This latter had anfwered the ends of its appoint- ment, and was abolifhed by fulfilment. It was only a (hadow of good things to come, and fled away before that of which it was a fhadow. Chrid had therefore blotted it out and taken it away. But the moral law was not done away. Chrift hath fulfilled it for thofe who believe on him ; but it doth not therefore ceafe to be obliga., tory upon them. It is of univerfal and eternal ob- ligation. The falvation of mankind, doth not, however, depend on their obedience to it. If it did, they could not be faved, becaufe all mankind have broken it. " Salvation is of grace, through faith."

Instead of fetting Chriftians free from obliga- tion to keep the moral law, what Chrift hath done for them ftrengthens their obligations to obey it. An increafe of mercies is an increafe of obligations to ferve the Lord.

Bur yet more is done to fecure obedience from thofe who are Chrift's — yea enough to fecure it. A change pafTeth on them, when they become his, which reconciles them to the law, and caufes them to delight in it, and in the duties which it enjoins* This produces a pleafing conformity to it — " his commandments are not grievous." Their obedi- ence is fincere and univerfal. Others may render

Serm. ii.] General Character of Chrijlians. 145

a partial obedience, out of fear, but the obedience of the renewed flows from love, and hath refpe6fc to all God's commandments.

Remains of depravity abide in the Chriflian, but they do not habitually govern in him. That they are not wholly purged out of his nature, is to him the occafion of grief — caufes him to go for- rowing : But he doth not gain complete deliver- ance till he puts off the body. He puts on, how- ever, the gofpel armor, and maintains a warfare againft his own corruptions within, no lefs than againft the powers of darknefs without. Though fometimes wounded, and made to go on his way halting, he is, in his general courfe victorious, rif- ing fuperior to oppofition, and living unto God* " Whofoever is born of God, doth not commit fin ; for his feed remaineth in him, and he cannot fin, becaufe he is born of God" — cannot fin, like oth- ers, allowedly and habitually. " How (hall he who is dead to fin, live any longer therein ?'

Such is the character of theChriftian, as drawn in the bible ; fo that all ground of objection to the gofpel fcheme, as drawn by St. Paul, is re- moved. Thofe who are Chrift's inflead of taking liberty to fin, becaufe " they are not under the law, but under grace," are of all men mod careful to do God's commandments ; and from the nobleft principles. Their obedience is not fervile, but filial.

This is the fpirit of the text. They that art ' Chrijl's have crucified thejlejh, -with the affeclions and lu/is — have crucified. The change which frees T

146 Geneml Character of Chrijlians. [Serm.ii.

from the governing power of indwelling corrup- tion, and difpofeth to walk in newnefs of life, hath already pafled upon them. None are Chrift's till this change takes place in them.

But while the apoftle vindicates the doctrine of grace, and fhews its beneficial influence on the morals of men, care is taken to guard againft mis- takes on the other hand — not to give occafion to confider renewing grace as wholly eradicating the principles of depravity, and putting an end, at once to the fpiritual conteft. This fubject is treated more largely in the epiftle to the Romans.* But the oppofition of natural and gracious princi- ples, is here mentioned, and fome of its effects defcribed. « The flefh lufteth againa the fpirit, and the fpirit againft the flefh ; and thefe are con- trary the one to the other ; fo that ye cannot do the things that ye would."

In every man, whatever may be his character, there are different principles, which ftruggle and contend with one another. The natural man feel* a bias to wickednefs, and wifhes to indulge his depraved inclinations. But reafon forbids, and confcience remonflrates, and warns him to beware what he doth— reminds him that to yield to paf- fion is wrong — to indulge appetite unreafonably is finful — that for thefe things God will bring him into judgment. Thus the principles implanted in the mind, by the God of nature, withftand the finner in his way, and refill him in his courfe ; they hold him back and reftrain him from gratify-

* Chapter vii.

Serm. 11.] General Character of Chrijlians, 147

ing his natural defires — from doing that to which he is inclined, and hath power to do. By this means he is prevented from giving full latitude to his corruptions ; yea, he is iomerimes influenced to do good. Herod was a vile character ; but " he feared John, knowing that he was a juft man, and an holy, and obferved him ; and when he heard him he did many things, and heard him gladly."* Many fimilar inftances might be ad- duced. There is not a (inner who doth not feel the natural bias, and the power of reafon and conscience, driving and contending within him ; and fometimes the one prevails to influence his conduct, and fometimes the other.

Neither is the Chriftian free from fimilar flrug- gles. Reafon and confcience have naturally the fame power in him which they have in others. The corrupt bias, is alfo weakened in renovation ; yea receives a deadly wound. But it is not immedi- ately deftroyed. Still its influence is felt, and its effects obferved. Sometimes it evinceth fo much power, that its deadly wound feems to be healed. Reafon and confcience, ftrengthened by renewing grace, ordinarily prevail over indwelling depravi- ty ; but not without a ftruggle, as every Chriflian can teftify — neither do the better principles always conquer. Sometimes the oppofing principles, or powers, prevail, and lead to error and wickednefs. Thus " the fleih lufteth againft the fpirit, and the fpirit againft the fleih — fo that ye cannot do the things that ye would."

* Mark vi. 20.

148 General Char after of Chrijlians. £Serm. it.

Neither the regenerate, nor the unregenerate, are free to do all that to which the generally govern- ing principle inclines. The difference between the renewed, and the unrenewed, is not that the former is free from temptation, the latter overcome by it, at every attack. Neither is the cafe. Both meet with temptation, and often that which is fe- vere. Each fometimes overcomes ; at other times 15 overcome by it. But the renewed formed to the habit of attention and watchfulnefs, and look- ing to God for help, and a&ing, in the main, uprightly before God, is ufually a conqueror ; while the unrenewed, habitually carelefs, and neg. ligent of watchfulnefs and prayer, is more often conquered, and hurried into error and wickednefs. The renewed are chiefly reftrained by love to God and duty ; the unrenewed by fear of punifhment ; Though fear hath a degree of influence on the former ; and other conGderations, befide fear, are not wholly devoid of influence on the latter.

How far a Chriftian may be influenced by re- maining corruption, and carried away by the prev- alence of temptation ; or how far a finner may be reftrained by the influence of thofe principles and confiderations, which withftand him in his courfe, we are unable to determine. That both feel and are influenced by thofe oppofing princi- ples, is not matter of doubt. We experience it in ourfelves, whatever our characters maybe; and we obferve it in others. None are fo moulded into the divine image, as -to become perfecl — nei. ther dcth depravity attain fo complete an afcend-

Serm. ii.] General Character of Chriflians. 149

ant over any who remain in the body, as to diveft them of all reftraints, and yield them wholly up to the vicious propenfity. Reftraints, yea inward reftraints operate in degree, on the moll depraved. This is a mixed ftate. The good and the bad are here blended together. " Thewheatandthetares mull grow together until the harveft" — yea not only in every field, but in every heart. None are perfectly good, or completely bad, while in this world. The finifhing traits of chara&er are refer- red to that to come. In that world we expect, that both the righteous and the wicked, will be perfect in their kind — " the fpirits of the juft be made perfect" — thofe of the oppofite character put on the full image of their infernal parent.

IMPROVEMENT.

If thofe who are Chrifl's have crucified the flejh, with its affctlions and lujls, How (lands the cafe with us ? Are we thus made to differ from the wicked world ? Do we love God — believe on his Son — do his commandments, and truft his grace ? Then, " to us to live is Chrift, and to die gain." Here we muft have trials — this is not our reft. But the time is fhort. Soon we {hall be called " from our labors, and our works will follow us." Soon we fhall be with Chrift— behold his glory, and rejoice in his prefence. Happy ftate !

But let us beware deception. Some " hold a lie in their right hands ; cry peace when there is no peace to them." Let us commune with our own hearts ; attend to our temper and conduct ; inquire whether we have taken up our crofs, and

150 General Character of Chrijlians, [Sep.m. 11.

are following Chrift ? Whether the fpirit of Chrift dwelleth in us ? If we have not his fpirit, we arc none of his. <c If we have his fpirit we walk as he walked." If this is our happy ftate, we fhall ere long hear from our Judge, " come ye blefled of my Father, inherit the kingdom pre- pared for you from the foundations of the world." But if found finners, a very different doom awaits us.

SERMON XII.

the aggravated Guilt of him who delivered Christ to Pilate,

John xix. 10, 11.

Then saitk Pilate unto him, Speakest thou not unto me f Knowest thou not that I have power to crucify thee, and have power to release thee ? Jesus answered, Thou couldest have no power against me, except it were given thee from above: Therefore he that delivered me unto thee hath the greater sin.

J UDEA was conquered by the Romans, and re- duced to a province of their empire, before Chrift fuffered for the fins of men. When the Jews con- fpired his death, Pilate was governor of that pro- vince. The power of life and death was in his hands. Though faid to have been devoid of prin- ciple, he was unwilling to give fentence againfl Jefus. Free from Jewifh prejudices, he was con- vinced of Quid's innocence ; that he had com- mitted no offence, either againfl his own nation, or againfl; the Romans ; but that for envy he had been arraigned, condemned, and delivered upas a malefactor.

i£2 The aggravated Guilt of him, [Serm. 12*

A mighty prince was then expected to arife in Ifrae). That he would fave his people from their enemies, and crufh the powers which held them in fubje&ion, was the general idea entertained of him. But the Jews had no expectations of fuch a deliverer in the Son of Mary ; nor did the Ro- man Governor fee aught in him to excite fufpicion of a formidable enemy. He wifhed, therefore, to releafe him ; repeatedly declared him not guilty ; and would have fet him at liberty, but the Jews oppofed. They declared that " by their law he ought to die, becaufe he made himfelf the Son of God" — or gave himfelf out for the expected Mef- fias.

This was probably the firfl hint which Pilate received of this nature, and it feems to have alarm- ed him. " When he heard that faying he was the more afraid."

Pilate was not an Atheift. He appears to have had fome knowledge of a divine exiftence, and belief of a fuperintending providence. Liv- ing among the Jews, he was, no doubt, acquainted with their religion, and their expectations of a de- liverer ; and if there was a fufpicion that this was that deliverer, it concerned him to a£r. with cau- tion ; at leaft to make inquiry. He therefore re- turned to the judgment hall, and entered on anoth- er examination of the prifoner. He began by in- quiring after his origin. " He faid to Jefus, Whence art thou ? But Jefus gave him no anfwer." The text follows, in which weobfervethe follow- ing particulars, viz :

SeRm. 12.] "who delivered Chrifi to Pilate. i£g

I. Pilate blaming Jefus, for refufing ^o aflfwer him — boafting of his power, and appeali g t j our Lord, that he poffeffed it. Speakcfi thou not into me ? Knowejl thou not that I have power to crucify thee, and have pozvsr to releafc thee ?

II. Christ reminding Pitate, that he pofTefled only delegated power; intimating tint he was accountable for the ufe he made of it. Thou couldejl have no power agamfl me, except it were given thee from above.

III. Christ aggravating the guilt of thofe who had delivered him to Pilate, from a confideration of the power which he poflefled, in which there might be an allufion to Pilate's character as an unprincipled man. Therefore, he that delivered me unto thee hath the greater fin. We will treat of thefe in their order.

I. We obferve Pilate blaming Jefus for refuf- ing to anfwer him ; boafting of his power, and appealing to our Lord that he poffeffed it. Speak, ejl thou not unto me ? Knowefl thou not that I havs power to crucify thee, and have power to releafe thee ?

But why is Chrifi faulted ? He had faid enough to convince the court of his innocence. The judge had repeatedly and publicly declared it. "I find no fault in him."

Christ's filcnce was not fullen, or contemptu- ous. He had faid enough. His filence was pru- dent— perhaps neceflary. He had come into the world to fuffer — c: to make his foul an offering for fin." Had he faid more, perhaps Pilate had not dared to give fentence againlt him. Had not U

15i The aggravated Guilt of kim9 £Serm. is".

Chrift died, the ends of his coming had been fruf- trared. Therefore was he now dumb before his oppreiTors, agreeably to the prophecy. " He is brought as a lamb to the (laughter, and as a fheep is dumb before his (hearers-, fo he opened not his mouth."

It -was nccefiary that evidence mould be given o: Ch rift's innocence, fufficient to convince the honeft mind, that be was not a malefactor — that he did not d'e for his own fin. This had been given. It was enough — rendered his murderers inexc^.O.able. The wifdorn of providence permit- ted no more.

Pilate declared himfelf convinced. But ther> he had power either to crucify Chrif, or to releafc him. He reit himfelf polleffed of this power, and ap- pealed to our Lord whether he did not poffefs it.

Pilate knew what was right — what he ought to do. Conlcience directed him to acquit the guiltlefs. But this did not neceflitate him to do it. He had power to do right. He had power alfo to do wrong.

Others poffefs fimilar power. Every moral agent hath power to obey or difobey the dictates of his conlcience. It is not the method of heaven to compel men to good, or leave them to be compelled to evil. God intended man to be a free agent, who mould choofe for himfelf the part he would aft; ; and endowed him with a felf deter- mining power, to capacitate him to choofe. De- void of this power, he could not be accountable.

Serm. 12.] who delivered Chrijl to Pilate. 155

Man ought to be governed by reafon and con- fcience. Thefe make known his duty, and otFer proper motives to induce him to difcharge it. j;ut they do not oblige him to it. It is referred to his own choice. If he prefer doing wrong, to doing right, he may do it.

This is exemplified in the cafe before us. Suf- ficient evidence was given of Ch rift's innocence. The judge was convinced, and knew that it was his duty to treat him as innocent. But it to an- fwer worldly ends, or in any refpect to gratify depravity, he preferred crucifying the guiltleU, he had power to do it. Though Jefus was the Son of God, God had left him in the nanus of the enemy. " It was their hour and the poivcr of darknefs." They chofe and confpired his death. The Jews would not receive fuch a Meflias. Pi- late did not choofe to ofFend the Jews. The for- mer urged his crucifixion, for fear " all men would believe on him." The latter was prevailed with to condemn the guiltlefs, becaufe he wilhed to gratify the chiefs of the nation which he gov- erned. Both finned againlt the light of their own minds, not of necefiity, but out of choice — know- ingly did wrong to gain worldly ends ; or avoid temporal difadvantages.

Sinners commonly acl on the fame principles. They can diftinguiih between good and evi! — can " judge of themfelves what is right." They know- it to be their duty to choofe the good, and refufe the evil. But pofTeffing power to counteract the dictates of confeience, often to gain worldly ends,

l§6 The aggravated Guilt of him, [Se.rm, 12.

and anfvver finifter views, do counteract them — choofe that for which they are condemned of themfelves.

It is folly to pretend that our choices are necef. fary. The proportion involves abfurdity. Choice and necetiity are often oppofites.

Some bewildered in the labyrinth of metaphyf- ics have doubted the p'ainefl; truths — theexiftence of matter ! And even their own exiftence ! But thefe doubts are a fpecies of madnefs. To the perfon of common fenfe they are unneceflary. Let him only believe his fenfes, which the author of nature hath given to inftruct him, and they will all vanifh.

In the cafe before us, a fingle glance inward, caries full conviction that we are free. To offer arguments in proof is fuperfluous — is trifling — it is to ape the philofopher who attempted to fyllo- gize himfelf into a conviction of his own exift- ence !*

From the knowledge of our capacity, and liber- ty of choice, arifeth fenfe of merit and demerit. And thence our expectation of reward or punifli- ment from an enlightened and righteous tribunal. Were we neceffitated to actions, now, the moft criminal, we mould have no fenfe of guilt ; neither fhould we fear condemnation from a juft judge on their account. Did we choofe fuch actions, if we knew our choices to be the effect of invincible, fupernal influence, they would give us no con- cern. On our part, no criminality would be

* Cogito, ergofum, Descartes.

Serm. 12.] who delivered Chrijl to Pilate* 157

attached to them ; it would red with the e'fficient. Had Pilate been compelled to give fentence againfl Chrift, he would have had no fenfe of guilt ; nor could he have been juftly criminated. But when the motives which actuated him, and his freedom of choice are considered, he mud have been condemned of himfelf, and of all mankind.

When Pilate appealed to our Lord, that he jvas pofleffed of power, either to crucify or releafe him, the juftice of the claim is admitted ; but then,

II. He is reminded by the divine prifoner, that he poffeffed only delegated power, intimating that he was accountable for the ufe he mould make of it. Thou couldejl have no power again/1 me, except it were given thee from above.

Pilate probably prided himfelf on his exalta- tion. He was fet in authority. In his province, his power refembled that formerly in the hands of the Babalonifh tyrant : " Whom he would he flew, and whom he would he kept alive." It might flatter his pride to find himfelf the judge of one whom fome confidered heir to the crown of Judah ; others as being of divine origin — the Son of God — the expected Meffias, who was to deliver Ilrael, and raife them to power. Perhaps he val- ued himfelf on power to do either right or wrong • — that he was necefhtated to neither. Knowejl thou not that I have power to crucify thee, and have power to releafe thee ?

Though Chrift had given him no aniwer when Pilate demanded his origin, he now reminds him, boafting of his power, that it was all derived, or delegated ; particularly tint which he poffeffed

158 The aggravated Guilt of him, [Serm. 12.

over his prifoner, whom he had acknowledged to hefaultlefs : Thcu coirfdejl have no power againjl me except it were given thee from abovfi. As though he had faid, " Remember Pilate, that with all your high feelings, and parade of power, you have no power which is properly your own; none which is not derived from above ; none for the ufe of which you are not accountable. " There is one who ruleth in the kingdoms of men, and giveth them to whomsoever he will, and fetteth up over them the bafeft of men." To anfwer his myfterious purpofes you are now in authority ; but forget not whence it is derived, and the confequences of abufmg it. '• There may be oppreflion of the poor, and violent perverting of judgment and juflice in a province, but marvel not at the matter ; for he who is higher than the highelft regard eth" — he will fet all right in the end. For the ufe which you make of your powers, you muft give account to him."

Such feems to have been the import of Chrift's reply to this haughty ruler, boafting of his powers, on this occafion. What fentiments it raifed in the breaft of this Roman, we are not informed ; but the reply was full of faiutary counfel and inftruc- tion. Had Pilate regarded it as he ought, it would have prevented him from having been a principal ac"ior in the vileft enormity ever committed on this globe.

Pilate feems to have felt in degree, the weight of Chrift's reply, and to have been the more con- cerned. For it follows : " From thenceforth Pi-

Serm. 12.] who delivered Chrijl to Pilate. 159

late fought to releafe him." He had fought it before. " From thenceforth," he was yet more defirous to fet Chrift at liberty, and exerted him- felf more earneftly to perfuade the Jews to confent to his difcharge.

But this was not all which Chrift faidon the oc- cafion ; he added,

III. Another obfervation, which related to thcfe who had confpired his death, and brought him to Pilate's bar; perhaps more particularly to Judas, who had betrayed him — therefore he that delivered me unto thee hath the greater fin. If only- one perfon is here intended, as having delivered Chrift to Pilate, Judas mult have been the per-

foH.

That Pilate pofTeffed fuch power, the power of life and death, is declared an aggravation of his guilt, who had delivered him to Pilate ; in which there might be an alluiion to Pilate's character as an unprincipled man. He was known to be un- der the government of appetite, paffion, or felfilh- ncfs. He had been often guilty of injuftice and cruelty in his public adminiftration. Therefore had his enemies the greater fin in delivering Jefus unto him.

Such we apprehend to be the meaning of the text ; which hath been thought to be obfcure and difficult. The difficulty will ftrike us, if we read the whole paMage as it ftands in the tranflation. Pilate faith unto him, Spcakejl thou not unto me ? Knowejl thou not that I have -power to crucify thee, and have power to releafe thee ? jffis anfzvered,

i6*o The aggravated Guilt of him, [Serm. 12.

Thou coulde/l have no pozoer againjl me, except it •were given theejrom above ; therefore he that de. livered me unto thee hath the greater fin.

The lafl claufe feems at firft view, to refer to the words which immediately precede, which is to underftand our Savior as aggravating the guilt of thofe who delivered him to Pilate, from the con- fideration of Pilate's power having been derived from above.

This cannot be the meaning. All power in the hands of creatures, may be traced to the fame fource. It is dpAivedfrom above. . But the fource whence power is derived is out of the queltion re- ipecling the merit or demerit attending the ufe of it. The guilt of him who delivered Chrift to Pi- late, was neither increafed nor dirninifhed by it.

The confequence, therefore he that delivered me unto thee hath the greater fin, looks back to words preceding — / have pozoer to crucify thee, and have power to releafe thee. His fin was great, who delivered Chrift to fuch an one ; to one pofleiTed of his power, and of his character ; much greater than though he had delivered him to one devoid of power to crucify ; or to one who was a man of principle. Delivering Jefus to Pilate was likede. livering Daniel to the lions ; or the three children to the fiery furnace. The rage of the lions, and the power of the flames, were reflrained by the greater power of God ; but no thanks to the ene- mies of thofe holy men — they could be conGdered in no other light than that of murderers.

S.erm. 12.] who delivered Chrift to Pilate, 161

The Supreme ruler could have reftrained Pilate, and have prevented his having yielded to Chrift's enemies, and given him to their will. But the determinate counfel of heaven had otherwife re- folved before the incarnation. " It was necefiary that Chrift fhould fuffer, and enter into his glo- ry." Therefore was he given up to the rage of his enemies who thirftedfor his blood.

Christ's crucifixion was the deiign of his ene- mies in delivering him to Pilate. This was their fin. God overruled it for good, and made it the occafion of glory to himfelf, and falvation to Tin- ners. This is no alleviation of their guilt. ': They meant not fo ; neither did their heart think fo. For envy did they deliver him."

What Chrift faid concerning the fource, whence Pilate derived his power, comes in by a parenthefis. It is unconnected with the other parts of the fentence, which is complete without it. " I have power to crucify thee — The greater is their fin who delivered me to you : But you have no power againft me that you have not re- ceived from above." " Remember it is de- rived from heaven, and to the God of heaven you are accountable for the ufe you make of it."

This memento, which comes in by the bye, was a proper caution to that ruler not to abufe his power. Had he afled agreeable to the evident defign of it — fo acted, as to have been juftified to himfelf, and able to give a good account to the fource of power, for the ufe he made of that which was delegated to him, it would have pre- W

162 The aggravated Guilt of him, [Serm. 12.

vented him from delivering Jefus to his enemies, and kept him clear of a crime, the perpetration of which, darkened even the natural world, and threw it into convulfions !

Pi.. ate felt fo much force in the warning, that hr- was perplexed. He wifhed to acquit the prif- onu ; of whofe innocence he was fatisfied ; but he feared the jews. He was probably apprehenlive that thev might inform againft him at Rome, as he knew, that much of his paft adminiftration could hot be juftified. He had not therefore the courage to rell ihe Jews, that jullice forbad, and he would not condemn the guililefs. What had he to do with juftice, who had often fported with it, to grat- ify his paflions, or gain his felfifh purpofes ? Who had done it openly, and it was matter of public notoriety ? The Jews urged, " if thou let this man go, thou art not Caefar's friend." Pilate trem- bled ; but his fear of Caefar prevailed above his fear of God. " He confented therefore, that it mould be as they required, and delivered Jefus to their will."

REFLECTIONS.

I. When we contemplate thefe things, what a feries of wonders rife to our view ? The ftate of man — the way in which he was brought into it ; and that in which only he could be delivered from it, are all myfterious ! Man had ruined himfelf— ruined his race ! Human guilt could not be expi. atec without blood ! Without blood divine ! Man had finned, and the Son of God mult fufFer, or fin could not be nardoned I No other facrifice

Serm. 12.] who delivered Chrijl to Pilate. 163

could make atonement. Chrifl confented to un- dertake the woik of our redemption — to " make his foul an offering for fin !" But how ? lie mufl: take human nature ! Become man ! fonder ot wonders! Slill difficulty remained. Hemyftdie, " the juflfor the unjufl !" In what manner could this be accomplished ? Chrifr's fufferings would be, of all crimes, the moil finful, in thofe by whom he fuffered. No good man could knowingly take part in them. They could only be ihe work of Chrift's enemies, and of the enemies of God, and gcodnefs.

It is no fmall part of this my fiery, that the £ood fhould oppofe, and that it mould be their duty to oppofe, that which had become neceflary for man's falvation ! And that the wicked fhould be engag- ed to do that which was requifite for this end ! And that their enmity againft God and the Pe_ deemer, mould exciteandinfluer.ee them thereto!

But though every thing relating to this matter is too deep for us, Deity had no embarraflment. To omnifcience all was eafy and obvious. The great Supreme needed only to fit at helm, fupcrin. tend and overrule the lufts of apoftate creatures, to effect the pnrpofes of his. grace ! Need only to permit man freely to follow his own inclinations ! " The wrath of man would thus be made to praife God ;" and the defigns of mercy be accomplifhed I The greateft good be occafioned by the greatefl evil ! God glorified, and finners faved !

The my fiery of redemption was veiled, till atonement had been made for fin. That fatisfac-

164 The aggravated Guilt of him, [Serm. 12.

tion was to be made to divine juflice, by the fuf- ferings of a divine perlon, remained a hidden myf- tery, till explained by the event. This was ne- ceffarjr. Had the enemy been able to penetrate the defign, thefe things would not have been done. Satan would not have infligated, nor his adherents crucified the Lord of glory.

The powers of darknefs were laboring to fub- vert and deftroy ; they vainly thought to defeat the purpofes of grace ; but were made inflrument- al in their accomplifhment. " The wife were tak- en in their own craftinefs ; the purpofes of the fro ward carried headlong ; but the divine purpof- es flood, and God performed all his pleafure ! Oh, the depths of the riches, both of the wifdom and knowledge of God ! How unfearchable are his judgments, and his ways pall finding out !"

II. Another thing which our fubjecr, fuggefls to our confideration, is the way of God with man. God hath provided a favior, and offered falvation — he hath pointed out the way of duty, and com- manded us to walk in it — allured us thereto by promifes. and barred up the way to deftruftion by threatenings. Thole who enjoy thegofpel, have life and death fet before them. But no conftraiut is laid upon them — they choofe for themfelves, and the confequences follow.

Though the befl fervices of fallen man are im- peifccl, and mercy offered in Chrifthis only hope, he hath reafon to expecl; faving mercy while feek- sng it in the way of duty, and only while thus fe ek- ing. When we " keep confcicnces void of offence,

Serm. 12.]] who delivered Chrljl to Pilate, 165

toward God and men, then are we fatisfied from ourfelves," and expect the approbation of our judge. When we acr differently, we are con- demned of ourfelves, and tremble to approach the enlightened tribunal.

These views are natural — they are written on the heart, or confcience, by the creator's hand, and indicate what we may reafonably expecl: from him who knows our hearts — from him who is moral governor of all worlds.

As we know ourfelves to be free agents, and as we poffefs only delegated powers, we are certain- ly accountable for the ufe which we make of thofe powers. The duties which rife out of fuch a Gtua- tion, and the confequences which will follow, ac- cording to the manner in which we acl; our parts, need not to be pointed out — they lie open to every eye.

III. When we confider the flruggle in Pilate's breaft, between fenfe of duty, and a defire to pleafe the world, and how it terminated, we fee the dan- ger of wanting fixed principles of rectitude — of not being determined, at all events, to do right, whatever may be the confequences.

Pilate's duty was plain. He knew his duty — felt his obligation to do it, and wifhed to do it, that he might feel eafy, and not be concerned for confequences. But he had formerly facrificed confcience, to appetite, paffion, or felhfhnefs, and it was known. This expofed him to temptation again to do wrong. He who had violated con- science to gain worldly ends, might do it again.

j66 The aggravated Guilt of him, [Serm. 12.

Pilate hadexpofed himfelf by pafl conduct — could not juftify his paft adminiftration — his enemies might report him to Caefar — he could not anfwer for himfelf before Caefar; but if he would again violate confcience, oblige the Jews, in a matter they had much at heart, he hoped their friendlhip —that they would fpread a veil over his paft con- duct, and report in his favor at Rome.

Such was the fituation into which he had brought himfelf by wilful deviations from duty — thence temptations to farther and greater devia- tions— temptations not eafily overcome — tempta- tions by which he was overcome, and feduced to the mod horrid wickednefs — crucifying the Lord of glory !

Those who would maintain their integrity, and ftand in the evil day, muft refolve to do right ; to obey the dictates of confcience ; they muft: be- ware the beginnings of fin ; hold no parley with the enemy ; never hefitate, whether it is not belt, in any cafe to yield to temptation ; nor make at- tempts to pleafe thofe who wifh them, and dare to importune them to counteract the light of their own minds — •" trimming their way to feek love."

To enter on fuch a courfe, is to go on forbidden ground. It is to pafs the bounds, and go into the way of feduclion. " Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pafs not by it, turn from it, and pafs away/'*

* Proverbs iv. 14,

Serm. 12.] who delivered Chrijl to Pilate. 16*7

What the poet obferves, refpe&ing one fpecies of temptation, holds, in degree, of every other.

" In fpite of all the virtue we can boaft,

" The per/on who deliberates is loft."— Young.

SERMON XIII.

7he Trial of Peters love to Christ.

John xxi. 15, 16, 17.

So wken they had dined, Jesus saith to Simon Peter, Simon son of Jonas, loves t thou me more than these ? He saith unto him, Yea, Lord ; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon son of Jonas, lovest thou me ? He saith unto him, Yea Lord ; thou knowest that L love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon son oj Jonas, lovest thou me ? Peter was grieved, because he said to hi?n the thud time, Lovest thou me ? And he said unto him, Lord, thou knowell all things ; thou knowest that L love thee. Jesus saith unt$ him, Feed my sheep.

J HIS was the third time that Jefus fhewed himfelf to his difciples after he was rifen from the dead." But it was not the lait time. " He often fhewed himfelf alive after his paffion, being feen of them for forty days, and fpeaking of the things pertaining to the kingdom of God." Once he ap- peared to a Chriflian afTembly — " was feen by a- bove five hundred brethren" at the fame time. When he had given to his difciples thofe infalli-

Ssrm. 13.] Trial of Peter s Love to Chrifi. 169

ble proofs of his refurre&ion, and thofe inftruc«

tions, which their work required, " while they be~

held, he was taken up ; and a cloud received him

out of their fight."

This vifit was made to a part of the difciples at

the fea of Tiberias ; whither they had retired after

the crucifixion : but whether to follow their for- * »

mer occupation, or in expectation of meeting there the rifcn Savior, who had promifed to manifeft himfelf to them in Galilee, we are not informed. They were however engiged in filhing, when after the fruitlefs labors of a night, they faw Jefus in. the morning Handing on the (hore.

God looks favorably on his people when he fees them employed in honeft fecular bufinefs ; and fometimes manifefts himfelf to them.

This was a kind indruBive vifit, to thefe dif- ciples ; cfpecially to Peter. Peter was of a bold, forward difpofi lion, naturally eager and confident, and fo ftrongly attached to his Lord, that he thought nothing could feparate him, from him— neither allurements, nor terrors. Therefore when Chrifi warned his family of his approaching fuf- ferings, and the effect which they would have on them — that " they would be offended becaufe of him — yea be fcattered from him and leave him a- lone :" Peter did not beiieve him ! He had fuch love to Chrift, and felt fo determined to adhere to him, in all extremities, that he dared to declare, " Though all fhall be offended, yet will not I." And when his Lord, allured him that he would thrice deny him that very night, he was not con. X

1 7© Trial of Peter's Love to Chrijl. [Serm. i 3.

vinced ! It only ferved to draw from him a more vehement and pofnive affertion, " If I fhould die with thee, I will not deny thee in any wife." But he foon found bis miftake. Three times, before the next morning dawned, did he deny his Sav- ior— with oaths and imprecations did he deny him !

This finner was foon renewed by repentance, And one defign of Chrift's vifn at this time, feems to have been to affure the penitent, that his fin, in " denying the Lord who bought him," was pardon- ed, and that he was confirmed in the office to which he had been previonfly called. But the manner in which this was done carried in it a re- proof, which muft have called his fin to remem- brance, caufing his foul to be humbled in him. Let us turn our attention to the fubjecr,.

In ike text zoefee Chrijl queflioning Peter, and try. ing hh love — Peter appealing to Chrijl, for the reali- ty °f ^ — an^ ^rifl direHing Peter how to manijeji his love to him — by feeding his flock.

I. We fee Chrift; queftioning Peter and trying bis love. Simon, fon of Jonas, lovefl thou me mors than tkefe ?

Simon was the original name of this apoflle. Cephas and Peter, which fignify a rock, or ftone, were names given him of Chrift, expreffive of that flrmnefs of character, for which he was remarka- ble. Thefe though commonly ufed, after they were given him, were omitted on this occafion ; probably as a tacit reproof of his denial of his Lord, a little before -3 which had been occafioned

Serm. 13.] Trial of Peter* s Love to Chrijt. 171

by the failure of his courage — by the deficiency of his firmnefs.

The manner in which his divine matter, here ad- dreffed this difciple, feemed to imply a doubt of his love ; or of the fupremacy of it.

Christ knew the heart. Peter's love was trot hidden from him. But while he dwelt with men, he treated people according to their apparent char- afters ; thereby fetting an example to his follow- ers, who can judge others only by appearances, or that which is external.

Jesus did not immediately addrefs himfelf to Peter, as foon as he had made himfelf known ; but after he had been fome time in the company oi thefe friends and followers, and they had made a friendly meal together, he turned to this difciple, and in the prefence of his brethren, who had wit- nefled his high profeffions of love, and determina- tion never to forfake or deny him, and the part/ he had a£ted foon after, addreffed him, as in the text ; Simon, Jon of Jonas, lovejl thou me more than thefe ?

What had happened a little before, rendered this queftion highly proper. One of the twelve had fallen. One, whom the others had not fuf- pe6ted. Nothing had appeared, which markecl out Judas for the traitor, during the time of his going out and in with the other difciples. Chrift, though he knew him, and gave frequent intima- tions that there was a traitor among them, had nev- er deugnated him. When they were told that one of them fhould betray their Lord, their eyes were

172 Trial of Peter's Love to Chrijl. [Serm. 13.

not turned upon Judas, but each one appeared jealous of himfelf, " Lord is it I ?" But his hy- pocrify had now been made manifeft and ' he had gone to his own place." Such had he been found, who was the ftevvard in Chrift's family ! That with refpeti to him. the other difciples had been deceiv- ed, now appear* d. And Peter, who had been To forward and zealous, and profefTed fuch warm love to Ch;ift, had lately denied him ! And ihough fce had returned, profeiling himfelf a penitent, his fmcerity is queftiuned, and he is called on, to clear up his character.

It was important that this matter mould be de- termined, that the other difciples might know Jiow to treat this late offender — whether he was to be received as a broher, or to be confidered as depofed from his office, and to be fucceeded by another. This was probably thereafon of Chrift's addreffinghim, as herein the pi efence of his breth- ren. Loveji thou me more than ihefe ?

If he had the love of Chrift dwelling in him, and that love was fupreme. Chrift would forgive the pafi; and continue to employ him as a {hep- herd to feed his flock. Therefore did he apply to this late offending paftor, and demand of him in the prefence of his brethren, whether he really lov- ed him, with fuch a love as was necefiary to con- flifute him a difciple.

This had been long before fettled, and deter- mined, to be love fuperior to that which is borne !to the world, or the riches and honors, or friend, ihips and relations of it, or even life in it. " He

Ser-m. 13.] Trial of Peter's Love to Chrifl, 173

that loveth father or mother more than me is not worthy of me : He that loveth fon or daughter more than me is not worthy of me : He that tak, eth not his crofs and followeth after me, is not worthy of me : He that findeth his life fhall lofe it; and he that lofeth his life for my fake fhall find it."*

The purport of this and parallel declarations of the divine teacher, are not oblc-ire; they plainly teach that we cannot be Chntt's difciples, un!efs our love to him furpaffeth that which we bear any thing terreftrial. Therefore the quefiion put to Simon, agreeably to thefe prior definitions of that love to Chrifl which is neceflary to conltitute a perfon his difciple, marked particularly by the iaft claufe of it, more than thefe ?

Expositors have generally put another fenfe on this quetiion, and in our apprehenfion. a miflaken fenfe. They have confidered our Lord as inquir- ing of Simon whether his love exceeded that of his fellow difciples. Lovtjl thou me more than thefe thy fellow difciples love me ?

This cannot be the fenfe of the queftion. This is a queftion which Simon could not have anfwer- ed ; and which it would have been wrong in him to have attempted to anfwer; a queftion therefore which Chrifl; would not have put to him, or re- quired him to anfwer. To have anfwered it, Si- mon muft have known the heart* of others ; but to have pretended to the knowledge of them, would have been claiming a divine prerogative.

hew x. 37.

174 Trial of Peter's Love to Chrift, TSerm. 13.

But Peter had declared on Chrill's forewarning them that M they would all be offended becaufe of him, although all fhall be offended, yet will not I."

He had indeed made that declaration ; but he had not judged others, or pretended to determine that they would, or would not. be offended be- caufe of him. Peter knew that he loved Chrift-— that the love of Chrift was generally a governing principle in his heart. He felt the ftrength of it fo fenfibly at that time, that he did not conceive it poilible, that any dangers or fufferings could ever induce him to forfake his Lord ; or in any refpe 61:, be offended becaufe of him. Therefore his confi- dent declaration, that he mould ftand by him in every extremity, though he fhould be left to ftand alone. Leaving the future conduct, of others, to determine the meafure of their love to Chiift. he fpake only of his own. " Though all men (hall be offended becaufe of thee, yet will not I be of- fended." As though he had faid ;

" I do not pretend to know the hearts of others ; but I think I know my own ; and that I have fuch love to thee my Lord, that nothing can feparate me from thee." Jefus anfwered, " Verily I fay unto thee, that this night, before the cock crow, thou {halt deny me thrice." Peter replied, " Though I fhould die with thee, yet will I not deny thee. Likewrfe alfo faid all his difciples."

They no doubt all fpoke the language of their hearts,; all expreffed the determination of their fouls at the time ; though they were foon con- vinced of their millake — that they did not fufti*

Serm. 13.] Trial of Peter's Love to Chrift. 175

ciently know themfelves — their own weaknefs

the need they flood in of divine fupport.

Peter, in particular, expreffed the genuine feel- ings of his own warm and honefl; heart ; but with- out the fmalleft intimation, that he fufpedied his fellow difciples; or pretended to judge them.

And is there reafon to think that Chrift would put him upon this work ? That he would require him to judge them, and compare his love with theirs? Efpecially when we confider Chrift's for- mer prohibition of judging others, which he had early made a law to his difciples. " Judge not that ye be not judged :" And remember that Chrif- tians are directed, *; in alllowlinefs of mind, to ef. teem others better than themfelves."

Some have been difpofed to think highly of themfelves, and meanly of others — to fay to oth- ers, " Stand by thyfelf • come not near me; I am holier than thou" — Some, to " compare themfelves with others and exalt themfelves above others." But not fo the humble Chriftian — Not fo the meek follower of Jefus. Nor is there any thing favor- able to fuch temper and conduct to be found in the facred volume. The fpirit and tenor of the divine rule is oppofed to it, and fpeaks perfons of this character, objects of divine averfion.

This temper, and its oppofite, are exemplified in the pharifee and publican, who went up to the temple to pray. " God I thank thee, that I am not as other men — or even as this publican." Thus the pharifee. But " the publican Handing afar off, would not lift up fo much as his eyes to

t>j6 Trial of Peters Love to thrift. [Serm. ig.

heaven, but fmote upon his bread, faying. God be merciful to me a finner." We know which of thefe met the divine approbation.

Now, is it fuppofable, that the Savior would put a queftion to Simon, which would countenance the prnrifaic difpofition ? Or that he would require him to judge the hearts of others ? Or compare himfelf with others, in a matter which required the knowledge of their hearts ?

It feems ftrange that this fhould be thought by any cne, to be the fenfe of Chrift's queftion to Peter; much more that this mould be the moft common conftruction of it, by expofitors.

II. In anfwer to our Lord's queftion to Simon, we find him in the text appealing to our Lord, for the reality of his love. " Thou knowejl that I love thee — Thou knowejl all things, Thou knowejl that I love thee."

It is obfervable that Peter refts the whole mat- ter on Chrift's knowledge of the heart. Peter makes no plea — adduces no evidence — mentions no cir- cumftance, evidential of his love to Chrift, but re- fers the matter back directly to him, as the fearch- er of hearts and leaves it with him. Thou knowejl thai I love thee.

The grieved, and diftreffed apoftle, could have mentioned many things as proofs of his love to Je- ftis ; yea of the ftrengrh of his affection for him. He might have pleaded his profeffion rejecting Chrift, at the time when he was honored with the name of Peter — an honorable diftinction, and dc- figned to recommend him to the acceptance of hfe

Serm. 13.] Trial of Peter s Love to Chrift. 177

fellow difciples.* He might have mentioned what pafled, when Chrift afked the twelve, whether they " would alfo go away ?" When many offended at his do&rine forfook him, after having followed him, and profefled themfelves his difciples. Si- mon had on that occafion made a noble profeflion, mewing that he was a difciple indeed — " Lord, to whom (hall we go ? Thou haft the words of eternal life. And we believe and are fure, that thou art that Chrift, the fon of the living God ?" He might have pleaded, that he had fingly dared to draw his fvvord againft the multitude, which came to apprehend his Lord — that he had refolutely at- tacked them, and maintained the conflict, with the whole band, till difarmed by a command from his divine Sovereign to put up its fword into its (heath— that he had followed Chrift, when mod of the oth- ers forfook him and fled — had ventured into the judgment hall to attend his trial and witnefs the event — that though there furprifed and terrified in- to a denial of Chrift, when he taw him contrary to his expectations, refign himfelf to death, by the wicked hands of unbelieving Jews, aided bv hea- then foldiers, yet that only one kind look from his captive Lord, had brought him to repent and mourn in the bitternefs of his foul, that he had not agreeably to his former purpofe, died with his di- vine mailer — He might have alleged, that he had notforftken Chrift's family and friends, even when Chrift hung on the crofs or flept in the tomb ; though his moil faithful followers, had then been

* Matthew xv. 13 — 19.

178 Trial 0/ Peter's Love lo Chriji. [Serm. 13*

ready to conclude, that they had been deceived, when " they trufted that it was he who fhould have redeemed Ifrael" — that he had watched Chrift's eorpfe, and been with the fir ft to examine the report of his refur recti on, and among the firft who believed it — and that even then, at that appearance of his Lord, he only of thofe prelent, when they faw him {landing on the more, could not wait till the boat mould convey him to the land, but had thrown himfelf into the fea, leaving the fiih which they had inclofed, to continue in their own ele- ment, and fwam to the fhore, not perhaps, without endangering his life, that he might not delay to re- ceive and welcome his Lord.

These, and probably many other things, evi- dential of the reality and ftrength of his love to Chrift, Simon might have alleged, notwithftand- ing his late defection — diftinctions, which per- haps none of his fellow difciples could have plead- ed; and which, had any fhare of the pharifaic fpirit refted on him, might have induced him to claim that fuperiority to his brethren, which a cer- tain church afterwards attributed to him.

To have mentioned thefe, might have ftrength- ened the charity of his fellow difciples towards him ; but he knew that none of them were requi- fite, to convince Chrift of his love. Though he had done, and fuffered, and expofed himfelf for Chrift, more than others, he put in no claim to a reward — he had done lefs than was his duty. His dependence was on grace. Therefore did he decline the mention, of what fome would have

Serm. 13.] Trial of Peter s Love to Chrift. 179

boafted, and appealed direclly to his Savior, as the fearcher of hearts, to judge of the matter in queftion — of his love, and the meafure of it — ap- pealed to him who had put the queftion, lovejl thou me more than thefe ? To clear up his character and bear witnefs to the reality and meafure of his affec- tion toward him — Yea Lord, thou knoivejl that I love thee.

In this appeal he not only {hewed his fincerity, but reflected honor on Chrift, by an acknowledg- ment of his divinity. The knowledge of the heart is the prerogative of Deity. " I the Lord fearch the heart, I try the reins, to give to every man ac- cording to his way, and according to the fruit of his doings. The Lord fearcheth all hearts, and underftandeth the imaginations of the thoughts." The exalted Savior, afterwards made himfelf known as poffeffing this power, and appointed to exercife it, in adjufting the rewards of another life. " All the churches (hall know that I am he who fearcheth the hearts and reins ; and I will give to every one of you according to your works." But this had not been clearly revealed, when Chrift paid the vifit to his difciples at the fea of Tiberias. The Chriftian difpenfation was then fcarcely fet up. Darknefs ftill brooded on the minds, even of the apoftles. It continued till the outpouring of the Spirit, on the day of Pente- coft, when the promife of " the Comforter, to teach them all things, and bring all things (o their re- membrance," was fulfilled. But Simon feems to have anticipated thefe public manifeftaticms and

1 80 Trial of Peter's Love io Chrijt. [Serm. ig.

difcoveries — to have at this time been convinced, that Chrifl was omnifcient — thou knowest all things ; thou knowejl that I love thee.

In this appeal. Chrifl was farther honored, by Simon's open, public reliance on his goodnefs. He had then lately diihonored Chrifl, by a fharne- ful denial — a denial, when to have acknowledged him, would have done him the greatefl honor. But fuch was his confidence in the goodnefs of his Lord, that he dared to trull himfelf with him — had no concern, that refentment of the part he had a tied, would induce him, in whom he trufled, to overlook his penitence, and pafs his humble con- fidence unnoticed — did not fear to trull himfelf in Chrifl's hands, and leave it to him to make known his character to his fellow difciples.

In thefe things the faith of Simon, and the nature of his faith appeared. He not only believed Jefus to be theChriit.but he believed the divinity of Chrifl. His faith did not terminate in a bare affent, but convinced of his fufficiency, and of his juflice, and mercy and readinefs to forgive the returning pen- itent-, he gave himfelf up to Chrifl and trufled in him to pardon his fins and fave him by his grace. Though fenfible of his own demerit, fear did not drive him away from the Savior, but induced him to return to him and put his whole trull in him.

Such is the nature of justifying faith. Thofe who are fubje&s of it, deeplv fenfible of their fins, " look to the Lamb of God, who taketh away the £n of the world," and place all their dependence

Serm. 13.] Trial of Peter's Love to Chrijl. 181

on him ; and they are not difappointed — " Who- fo believeth fhall not be afhamed."

Thus Simon's faith and love were owned of Chrift ; and this late offender not only pardoned, but continued in his office ; a pallor of Chrift's flock. Feed my lambs — Feed my Jlieep, were the replies to the appeals made by the offender, that he loved the Savior. In this manner was he di- rected,

III. To manifeft his love to Chrift. It

might have been thought that Simon had fallen from his office when he denied his Lord ; with oaths and imprecations, denied his knowledge of him. If fo, he was here reftored ; Chrift entrufted him again with the care " of his flock — which he had pur- chafed with his blood ;" and reappointed him to " give them their meat in due feafon." His hav- ing had this charge here given him, argued the pardon of his offences, and his reftoration to fa- vor. He would not have been required to do the work of an apoftle, had not his ti anfgreffion been forgiven, and his fin been blotted out. Judas had no fuch truft repofed in him after his fall ; no fuch duty required of him. <: By his (rarfgreffion he fell from his miniftry and apcfllefhip, that he might go to his own place, and ano'her take his office." Judas repented ; but not with repentance unto life. His repentance led to death by his own hand. Diverfe was that of Simon, both in its nature and effects. His was " Godly forrow,

which wrought repentance unto life" which

caufed him to devote himfelf wholly to the fervice

182 Trial of Peter's Love to Chrijl. [Serm. 13.

of the Redeemer, and at lafl to lay down his life for his fake.

REFLECTIONS.

I. Our fubjeft teacheth the folly of felf de- pendence. Who ever appeared to have ftronger confidence in himfelf than Peter ? Yet few have fallen more fhamefully than he.

If we lean to ourfelves, like things will proba- bly befall us. Our ftrength is weaknefs. Our enemies are many and powerful ; they are long verfed in the arts of deception ; well acquainted with our weaknefs ; know how, and when, and where to attack us to advantage. Left to our- felves, we mould doubtlefs be fnared and taken by them.

Simon was naturally bold and refolute ; had

preat love to Chrift, and zeal for his honor : Yet

U did not enable him " to ftand in the evil day."

f Peter fell, who, left to himfelf, can ftand ? Not

me. But God is able to make the weakeft and

molt feeble ftand, and will make them ftand if

they truft in him. " My grace is fuflftcient for

thee, for my ftrength is made perfect in weaknefs/'

Blefied are they who truft in him.

II. An high opinion of a perfon's own ftrength, or love to God and the Redeemer, is mod com- monly the prelude to a fall. When one thinks himfelf ftrong, and feels fecure, he is foon taught his weaknefs and dependence, and the need he Hands in of a divine guardian, by fome advantage gained over him by the enemy : Whereas, thofe who are fenfible of their own weaknefs, and truft;

Serm. 13.] Trial of Peter's Love to Chrift, 183

in God, are holden up, and made to (land. " Moft gladly, therefore, will I rather glory in my infirmi- ties, that the power of Chrift may reft upon — me for when I am weak, then am I ftrong."

III. As felf knowledge is of great importance, neceftary to our reforming that which is amifs, and to our trufting in him whu is able to keep us, we fhould often try ourfelves, as in his prefence — his, to whom our hearts are open. It becomes us often to re' ire inward, and examine whether the love of Chrift dwelleth in us ? Whether we love him more than theft ? Than the world and the things of it ? If Chrift is not uppermoft in our hearts, " we are not worthy of him." But if we can anfwer the queftion put to Simon, as he anfwered it, Lord thou knowejl all things ; thou know, eft that I love thee, happy are we. We remain in a ftate of imperfection - may often have occafionto mourn fome practical denial of Chrift ; ftill, if he who knoweth all things, knoweth that we love him, our love to him will not be overlooked ; he will own us before his Father, and reward us with eternal rewards.

IV. Christ's difciples, while in the body, often err ; if acquainted with ourfelves, we muft ofien know this of ourfelves ; do we then fee our faults ?

If any who call themfelves Chriftians live in neglect of felf examination, and are consequently ftrangers to themfelves, there is great reafon to fear that they are ftrangers alfo to the Chriftian life. The Chriftian communes much with his own heart, and finds daily occafioa to mourn be-

184 T$ial of Peter s Love to Chrifl. [Serm. 13,

fore God, that his fervice is fo defective, and that he fo often denies his Lord, by heedlefs lapfes, or by fuffering temptation to have fuch power over him. When the Lord looked on Peter, and thereby brought to his remembrance the warnings which he had given him, his confidence in himfelf, and then his fall, lie went out and wept bitterly.

Every Chriftian hath a meafure of this fpirir, and is grieved at his heart, when he calls to mind his (hameful denials of his Lord. If any, who think themfelves his difciples are blind to their faults, or little affected with them — ready to excufe or extenuate them, efpecially if hidden from the world ; or feel reluctant to take fhame to themfelves, when they have fallen, it nearly concerns them to examine the grounds of their hope toward God ■ there is reafon to fear that they " hold a lie in their right hands." Thofe who are Chrift's difcern their faults ; confefs and for- fake them. Their falls are made the occafion of greater watchfulnefs, and care to keep themfelves from every wicked thing, and perfect; holinefs in the fear of God. May he grant this to be our temper, for his mercy's fake in Chrifl. Amen.

SERMON XIV. Gifts no certain Evidence of Grace*

^B-

Luke x. 20.

In this rejoice not, that the Spirits are subject unto you; but rather rejoice, because your Names are written in Heaven,

ABUNDANT notice of Chrift's coming preceded that interefting event. " To him gave all the prophets witnefs."

Neither was his entrance here unattefted. It was announced by an angelic choir ; by a mirac- ulous flar ; and by a band of eaftern magi. The manger which contained him, was particularly pointed out to the fhepherds, and his perfon defig- nated by infpired Simon and Anna. Again,

When entering on his miniftry, witnefs was given for him, both from heaven, and on earth ; from heaven by the vifible defcent of the hoi)' Ghofl, which refted on him, and by a voice tefti- fying that he was the Son of God ; on earth by John, and foon after by the feventy : For thefe were fent to prepare his way, and introduce him to his work.

Z

186 Gifts no Evidence of Grace* [Serm. 14,

John was fent before, " to make ready a peo- ple prepared for the Lord" — " Repent for the kingdom of heaven is at hand." The feventy, to declare him then entering on his miniftry — " The kingdom of God is come nigh unto you." — John did no miracles ; but the feventy witneffed Chrift's truth, and their own by wonders wrought in his name. In the orders given to them at their million, we find them only directed to heal the fick, as an evidence of Chrift's arrival, and their being fent of him ; but by the report made at their return they appeared to have been empowered to call out devils. They probably did all the migh- ty works done by the twelve, and by their Lord. Thus they prepared his way.

Doing miracles in Chrift's name would raife in thofe who witneffed it, a defire to fee him of whom they fpake, and whofe power they difplayed : And " they were fent two and two before his face into every city and place whither he himfelf would come.

Had they only proclaimed his arrival, fome might have liftened ; but few would have " be- lieved their report." Greater evidence than their word would have been demanded ; as was after- wards of Chrift — " What fign fheweft thou, that we may believe thee ?" Neither would the de- mand have been unreafonable. Special meffages require fpecial evidence ; and it is always given to thofe who are fent of God.

Every deceiver may pretend to a divine million ; but we are forbidden to " believe every fpirit, and

Serm. 14.] Gifts no Evidence of Grace. 187 •

commanded to try the fpirits." The church at Ephefus is commended for having obeyed this command — " Thou haft tried them which fay that they are apoftles, and are not, and haft found them liars."

Our Savior fpeaking of the Jews' rejection of him, aggravates their guilt, by a confideration of the plentitude of the evidence which had been given them of his truth. " If I had not done among them the works which none other man did, they had not had fin — but now they have no cloak for their fin — they have both feen and hated both me and my Father."*

At the return of the feventy they appear to have been elated with the exercife of the miraculous pow. ers which had been delegated to them — " And the feventy returned again with joy, faying, Lord, even the devils are fubjecl: unto us through thy name."

They had witneffed Chrift's miracles, but feem not to have wrought miracles themfelves till now; and when they found themfelves able to do the mighty works which they had admired in their Lord they were filled with joy.

Having made their report, Chrift enlarged their powers and promifed them protection — " Be- hold I give you power to tread on ferpents and fcorpions, and over all the power of the enemy ; and nothing fhall by any means hurt you." But to prevent them from fetting an undue value on thefe diftinclions, the caution in the text is fub- joined — if Notwithjlandmg, in this rejoice not that

* John xv. 22 — 24.

188 Gifts no Evidence of Grace, [Serm. 14J

the fpirits are fubjeB unto you ; but rather rejoice be- tavfe your names are written in heaven.

In difcuffing the fubjecl, we will, firft confider

the caution or prohibition — In this rejoice not that the

fpirits are fubjetl unto you ; then the command — But

rather rejoice becaufe your names are written in hea.

ven.

I. We are to confider the caution, or prohibi- tion— In this rejoice not, &c.

But why not ? Was it not matter of joy that fpirits, evil fpirits were fubjecl to them ? That they were able to diflodge them from the bodies of men, by commanding them in Chrift's name ? Certainly. This enabled them to anfwer the ends of their miflion, which had been but very partial- ly anfwered without it. Wherefore then the pro- hibition ?

It is rather the excefs of their joy, than the joy itfelf which is here forbidden. They feem to have placed an undue value on this power ; to have exalted it above its place, particularly as it con- cerned themfelves. This was the firft thing they mentioned at their return ; nothing befide feems to have made fo deep an impreffion upon them, or to have given them equal felf importance.

To them there were other things more intereft- ing and important ; that they were accepted of God, and numbered among the faithful, and that their names were written in heaven, were to them occa lions of much greater joy.

The gift of miracles proved their miMion, and drew the attention of thofe who witneffed their

Serm. 14.] Gifts no Evidence of Grace, 189

mighty works ; but this was not a faving gift. A perfon might poffefs it, yet remain unrenew- ed, and perifh in his fins.

Some appear to have exercifed this power, who profeffed no relation to Chrift, but were openly connected with his enemies. This is evident from his expostulation with thofe who attributed to in- fernal agency, the authority with which he ex- torted obedience from evil fpirits — " If I by Beel- zebub cad out devils, by whom do your fons cart them out ? Therefore fhall they be your judges/'* The fame appears from another incident, record- ed by St. Mark — " And John anfwered, faying, Mailer, we faw one calling out devils in thy name, and he followeth not us ; and we forbad him, be- caufe he followeth not us. And Jefusfaid, Forbid him not : For there is no man who fhall do a miracle in my name, that can lightly fpeak evil of me."f

It feems that fome who had feen the difciples call out devils in Chrift's name, though not them- felves his difciples, attempted to do the fame and fucceeded ; and that things of this nature were not uncommon after Chrift began his miniflry ; though it did not always, if at all fucceed, after his fufferings and exaltation. £

The gift of miracles, like other gifts, was diftincr. from fan&ifying grace, This grace was often joined with that gift ; but rtot always. There was no neceffary connexion between them.

Under the former difpenfatiun, the gift of prophecy did not certainly argue a renewed na-

* Luke xi, 19. + St. Mark ix. 38; 39. % A&s xix. 13.

190 Gifts no Evidence of Grace. £Serm. 14.

ture. It was fometimes given without it. Bala- am had this gift. The deceiver who brought back the man of God who was fent from Judah to re- prove Jeroboam, had it. By divine order he told the Jew what would happen to him, becaufe he difobeyed the word of the Lord, and returned to eat bread in that place. Neither is there a trait of fanclity vifible on the prophet Jonah, though he was compelled to bear God's meffages to Nin- evah, and ufed to make other fpecial communica- tions to men.

Under the gofpel difpenfation divine adminif- tration hath been the fame. Judas had doubtlefs the gift of miracles in common with his fellow difciples ; and many will appeal to the judge in the great day, that they " have prophefied in his name, in his name caft out devils, and in his name done many wonderful works, to whom he will profefs, I never knew you," and whom he will fend away among the workers of iniquity.

Men are too often eftimated by their gifts. Many confider thofe as the beft men who poflefs the moll enlarged, and efpecially the moll fhowy talents ; and defpife thofe of a different defcrip- tion, as though their gifts and graces mull be equal. But this is wrong. A perfon may pof- fefs the talents of an angel of light, who hath the temper of an infernal. Such is probably the flate of apollate fpirits. And fome of the great, eft of mankind have been fome of the worft and molt abandoned.

Serm. 14.] Gifts no Evidence of Grace. 191

Though this mull be evident to the confiderate, there is yet a difpofition in man to judge others, yea, and himfelf too, by gifts apart from the grace which fandlifies gifts, and renders them beneficial, both to the poffeuor, and to the world ; and at the fame time keeps the porTeflbr humble, and pre- vents him from thinking of himfelf, above that which he ought to think.

Neither are the renewed out of danger from this quarter. San&ification being imperfect, dif- tinguiflied gifts, or ufefulnefs, or uncommon di- vine communications, are liable to be abufed and made to fofter pride and raife in the worm too high an opinion of himfelf. St. Paul, " though not a whit behind the very chiefeft apoftles," need- ed fomething to keep him humble and prevent him from being elated by the revelations which were made to him. And he left thefe things on record as a warning to others ; and particularly noted them to the church at Corinth,which abound, ed with miraculous gifts, and among whom they were exceedingly abufed. He declared them not only inferior to charity, or holy love, but, confid- ered in themfelves, as of no eflimation in a moral view ; that a perfon might poffefs them in the higheft degree, and yet be nothing in religion — " Though I fpeak with the tongues of men and of angels, and have not charity, I am become as founding brafs, or a tinkling cymbal. And though I have the gift of prophecy, and under- ftand all myfteries, and all knowledge ; and though 1 have all faith, fo that I could remove mountains,

192 Gifts no Evidence of Grace, [Serm. 14.

and have not charity, I am nothing. And though I beftow afl my goods to feed the poor, and though I give my body to be burned, and have not chari- ty, it profiteth me nothing."* The apoftle here fuppofeth a perfon poflefTed of the moll eminent miraculous gifts, yet wholly deftitute of religion. Could no fuch cafe happen, he would not have made the fuppofmon. He did not write to amufe, but to edify and inftru6i.

Some at Corinth prided themfelves in their gifts and defpifed others — perhaps men's moral ftate was eftimated by them. Therefore did he (how the ufe of thofe gifts — that they werediftinct from renewing grace — that the latter was more excel- lent than the former ; and that the poffeilion of the latter could not be argued from the exercife of the former.

Those gifts were very ufeful at that day, and in that city, which was filled with idolatry, and al- mofl the headquarters of paganifm j but to the pofTefibr they were of lefs value than Chriftian graces — " Covet earneftly the bed gifts ; and yet ihew I unto you a more excellent way" — Namely, the charity defcribed in the following chapter, of which we have been treating above.

To prevent the feventy from indulging the fpir- it which the apoftle afterwards thus reproved at Corinth, was the defign of the caution given them in the text. Chrift obferved how they valued themfelves on their gifts and checked the fpirit in

, * 1 Cor. xiii. 1, &c.

Serm. 14.] Gifts no Evidence of Grace. 193

its beginning. Rejoice not that the fpirits are fub- jet~t unto you.

II. We are toconfider the command — But rath- er rejoice becaufe your names are written in heaven.

The names of the faints are here reprefented as •written in Heaven. This language is figurative, accommodated to human weaknefs. God hath promifed falvation to the faithful and caufed then! to hope in his mercy ; but memorandums are not neceflaryto remind him of his promifes, or records in heaven to entitle the faithful to the heavenly inheritance. God's counfels are always before him. The phrafeology of the text is borrowed from the cufloms of men, who need memorandums and records to fecure the fulfilment of engage- ments.

When men are made free of a city, or (late, they are enrolled in the archives of the communi- ty— Thence probably, the metaphorical language of the text, and limilar fcriptures : For we often find matters which are determined in the divine councils reprefented as written in celeftial records— *: Then they that feared the Lord, fpake often one to another, and the Lord hearkened and heard, and a book of remembrance was written before him, for them that thought on " his name." Zion is faid to be " graven on the palms of his hands"— The faints to be written " in the book of life — The dead to be judged out of the things written in the books" which will be opened at the grand af- fize, when the world will be judged in righteouf- nefs.

Aa

194 Gift5 no Evidence of Grace. [Serm. 14*

As the rewards of grace are made fure to the righteous, the addrefs to the feventy fpeaks their knowledge of it — Rejoice becaufeyour names are writ, ten in heaven. They could not rejoice in an un- known good. But the manner in which their privileged ftate is mentioned fuppofes them ac- quainted with it. Chrift did not here reveal it — did not fay, your names are written in heaven, there, fore rejoice, but rejoice becaufe they are written there — becaufe you know it to be the cafe.

Neither do they appear to have poffeffed knowledge, in this refpect, which others are deni- ed. Others are alfo exhorted to rejoice in the Lord. The fuffering Chriftians of that age were often reminded of the rewards in referve for them, as what would abundantly compenfate all their fufferings here ; which fuppofed them acquainted with their title to glory.

E jt how did they attain this knowledge ? And how may others attain it ?

By confidering the conditions of the promifes and feeing that they have complied with them. The promifes are made to faith and repentance, to love and obedience. Where thefe are found on a perfon, that perfon may know that his name is written in heaven.

Obedience flows from faith and love. '* Eve- ry good tree bringeth forth good fruit." The fruits of grace, are the evidences of grace, and the only evidences on which there is depend- ence. Should an angel from heaven teftify to % perfon that his name was written there, the

Serm. 14.] Gifts no Evidence of Grace. 195

evidence would be inferior to that which arifeth from the Chriftian temper evidenced by fruits of holinefs. If thefe were found, that would be ufe. lefs ; if wanting, inefficient. " By their fruits ye (hall know them. In this the children of God are manifeft." Had a perfon fuch teftimony from heaven, he could know that the bearer was from above, only by attending to his own heart and life. " Satan can transform himfelf into an angel of light." Permitted of God he might have accefs to our minds and perfuade us that our names were written in heaven, while we remained enemies to God and under the condemning fentence of his law, had we no rule by which to try ourfelves and judge of our ftate ; but this is not denied us. Yet fome are probably deceived, through infernal in- fluence, and filled with vain hopes. Miftaking the fophiftry of Satan, for the operation of tjie divine Spirit, they boaft communion with God and call themfelves his children while no portion of the Chriftian temper is found upon them. Doubtlefs fome who have gloried in fpecial divine communications have been deceived, relative to the nature and fource of the operations which they have experienced. Suppofed virions and revela- tions, are often no other than illufions of fancy, freaks of imagination, or effects of diabolical influ- ence. Thofe affefted with them often appear con- fident of that which fober reafon rejects as ground, lefs.

If when we turn the eye inward, we difcover faith in Chrift, forrow for fin, love to God, devot*

196 Gifts no Evidence of Grace, £Serm. 14,

ednefs to his fervice, and reliance on his grace through a Mediator, and thefe are evidenced by fruits of holinefs, we need no other evidence that our names are written in heaven : But if thefe are wanting, hope is vain and confidence delufive— - • Gifts, the moft extraordinary, even thofe of proph- ecy and miracles are totally unavailing. They leave us but as " founding brafs and tinkling cymbals.** Instances of this kind have formerly occurred : They may occur again. It concerns us therefore to look to ourfelves, and fee that our hopes are not built on the'iand.

REFLECTIONS.

I. The fubjection of evil fpirits to Chrift fhows the univerfality of his dominion : For even apof- tate fpirits have not, in every refpeft, broken from under his government. He fets them their bounds which they cannot pafs. " Hitherto (halt thou come and no farther." When diflodged from a man by his order, they could not enter a fwine without his permiflion. They are permitted in- deed to indulge depravity, but no farther than in- finite wifdom fees fit ; and oftentimes their malice is made fubfervient to the divine purpofes. While Chrift had his refidence on earth, they were per- mitted to poffefs the bodies of men, and his fupe- rior power was manifefted in their ejection, and thereby a new fpecies of evidence was given to his truth of the gofpel — yea they were fometimes made to confefs him, when men denied him ! "I jcnow thee who thou art; the Holy One of God.*"

* Luke iv. 34.

Serm. 14.] Gifts no Evidence of Grace, 197

In various ways God hath made ufe of apof- tate fpirits to effect his holy and merciful defigns. They have been ufed to try the faith, and thereby fit them for glory and honor — Witnefs the ltrangc trials brought on Job ! And all ferved to reftrain pride and depravity, and by the trial of his faith and exercife of his graces, to prepare him for a brighter crown. They may alfo be made inftru- mental in bringing finners to repentance. St. Paul fpeaks of " delivering one to Satan for the definition of the flefh, that the fpirit might be faved in the day of the Lord Jefus: And of deliv- ering men to Satan, that they might learn not to blafpheme."*

II. Our fubjecl; teacheth us not to value our- felves on account of gifts, or powers. Gifts and grace, we have feen to be diflinct — that the form- er are a kind of common flock, defigned not fo much for the benefit of the poffeiTor, as of the pub- lic ; and that a perfon may poffefs them in large meafure, and yet continue a rebel againfl God and perifh in his rebellion.

God hath wife reafons for the beflowment of gifts, and, in fome way, gets glory to himfelf there- by. But every talent is liable to abufe. If any man abufe them God will require it. Juflice may be glorified, where goodnefs is neglected, and grace defpifed.

There is power with God to compel fuch ufe of his gifts as he requires. By overruling the de- generacy of fallen creatures, they often fubferve

* 1 Cor. v. 5 . 1 Tim. i. 20.

tg& Gifts no Evidence of Grace, [Serm. 14,

the more mifchievous. Gifts, under the influence his holy purpofes. Princes who know him not, are often inftrumental in executing his defigns.— the A (Tynan and Perfian monarchs were formerly made to execute his judicial defigns on other nations and on his people, though " they meant not fo, neither did their hearts think fo." Other potentates do the fame, and in the fame way. Yea God hath power to compel unwilling obedience to his known commands, and hath fometimes done it. Balaam was made to blefs Ifrael and foretel their greatnefs, while yet the enemy of Ifrael, and of the God of Ifrael ; and Jonah, to bear God's meffages to Nineveh.

To be thus ufed of God gives no title to his fa- vor. " When God had performed his whole work on Mount Zion," he punifhed the proud Af- fyrian whom he had ufed in the execution of his juftice : And Balaam perifhed among the enemies of Ifrael. Service undefignedly performed, and that which is the effect of conftraint, find no en- couragement in revelation. " If I do this thing willingly, I have a reward ; but if againft my will, a difpenfation is committed unto me ; what is my reward then ?"

III. Though it is lawful to " covet earneflly the belt gifts, there is a more " excellent way" — there is that which is more valuable, efpecially to thepofreffor — the grace which fan&ifies the heart. If we have this grace the more gifts we poffcfs the better — they are all confecrated to the fervice of God. If we have only gifts they may render us

Serm. 14.] Gifts no Evidence of Grace. 199

of grace, are beneficial, but under that of deprav- ity, baleful in their effects.

Some pride themfelves in the powers which they poffefs, and defpife thofe of inferior abilities— fome miftake gifts for graces, or the fure evidences of them. But the day is at hand which will cor- rect miftakes, and exhibit every thing in its prop- er light. Then the humble followers of the Lamb, who pafs through life unnoticed, or unknown, will be found written in heaven, and will be own- ed and honored, as the redeemed of the Lord, But thofe who neglect the grace offered in Chrift, though they may poflefs the greateft powers — may fpeak with tongues of men and angels, and have all faith to the removing of mountains, will be de- nied of the eternal Judge, and fent away into ev- erlafting punifhment. Wherefore, rejoice not, though thefpirits may befubjeB unto you; but raihet rejoice becaufeyour names are written in heaven*

SERMON XV.

Human Characters determined only by Divine decifion.

l Corinthians Iv. 3, 4.

But with me it is a very fmall thing that I JJiould be judged of you, or of mans judgment ; yea I judge not mine own felf. For I know nothing by myfelf yet am I not hereby jujiified: but he that judgeth me is the Lord.

V^ORINTH was one of the principal cities of Greece. Enjoying every advantage of fituation, it became rich and populous. Mod cities in fim- ilar circumftances have become vicious. This be- came exceedingly fo.

The religion of Corinth was paganifm, which naturally led to fundry vices. Bacchus and Ve- nus had there their temples and their votaries ; and luxury, the child of affluence, led to vice gen- erally. From fuch a combination of circumftanc- es, the inhabitants, like the men of Sodom, " were finners before the Lord exceedingly." It might be jultly ftiled, like Pergamos, M the place where Sa- tan's feat was/*

Serm. 15.] Human Characters determined, &c. 201

Yet God had much people in that city, which was revealed to the apoftle, as an inducement to continue and labor in it, which he did for more than eighteen months. Nor did he labor in vain. He gathered there a large and flourifhing church; which appears to have been enriched with a great- er effufion of miraculous gifts, than any other of the primitive churches. The ftate of Corinth, where God had been unknown, and where fuper- flition had reigned, might render this neceflary in order to give fuccefs to the gofpel. Miracles are adapted to arreft the attention of thofe who would be deaf to the voice of reafon and regardlefs of proofs drawn from it.

But thofe gifts were abufed. They were made the occafion of pride, and of divifions : Which fhews that there is nothing in the nature of mirac- ulous gifts, which fecures the proper ufe of them ; that they are no evidence of renovation.

Though the apoflle labored to great and hap- py effeft in that city of the Gentiles, after his de- parture, deceitful workers went among them, and availed themfelves of his abfence to make divif- ions, and alienate their affections from him. This feems to have occalioned his writing the epiftles addreffed to them, which conftitute a valuable part of the facred volume.

The calumnies of his enemies, and the effect which they had on the Corinthians, are alluded to in the text ; which contains an expreflion of hi* feelings on the occafion. Bs

202 Human Characters determined [Serm. 15,

In difcuffing the fubjeel, we JJiall jujl glance at . theft matters, and add a brief improvement.

St. Paul's character, both as a Minifter and as a Chriftian, was impeached by thofe enemies. — They reprefentcd him as an unfaithful, or unfkil- ful laborer in the gofpel, and as one who was not a fubject of divine grace.

This appears from his ftatement in the begin- ning of the context, and from the text. w Let a man fo account of us as of the minifters of Chrift, and ftewards of the niv fieri es of God. Moreover it is required in ftewards that a man be found faith- ful. '• But with me it is a very jmall thing, that I Jhould be judged of you, or of man 's judgment, yea, I judge not mine ownfclf. For 1 know nothing by my. felf, yet am I not hereby jufiified : But he that judgeth me is the Lord."

The apoflle here profeffeth- himfelf " a minifter of Chrift and fteward of the myfteries of God,3P and directs the Corinthians to confider him in that light; or as one put in -trull with the gofpel, to teach its myfteries, inculcate its truths, urge its du. ties, and tender its fupports.

The term myflery is ufed in Scripture, to exprefs things not difcoverable by the light of reafon, but knowable by revelation. It is alfo ufed to ex- prefs incomprehenfibles ; which may be objects of faith on the credit of divine truth. The former is the more common fenfe of the term in the gofpel, particularly in the paffage before us, and general- ly in St. Paul's epiftles. " We fpeak the wifdom ©f God in a myflery — the hidden wifdom, which

S^RM. 15.3 only by Divine decijion, 203

God ordained before the world unto our glory ; which none of the princes of this world knew ; for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not feen, nor ear heard, neither have entered into the heart of man, the things which God hath pre- pared for them that love him. Bui God hath re- vealed them unto us by his Spirit."

The gofpel plan of falvation was a myjlery, a hidden myftery, till the gofpel day. It was hidden from the prophets who foretold it ; and from the apoftles, till after Chrift's fufferings and refurrec- tion. They underftood very little of it ; knew al- moft nothing about it till after the afcenfion, when the comforter was fent down !' to teach them all things, and bring all things to their remembrance." To them it was then matter of wonder. They had not been made to underftand that Chrifl was to bear the fins of men — " that he was to fuffer and enter into his glory :" And when he did fuf- fer, " they knew not the Scripture, that he muM rife again from the dead."

Another gofpel myjlery was the calling of the Gentiles — that falvation was intended for them, and to be offered to them, in Chrift, equally as to the natural feed of Jacob. " If ye have heard of the difpenfation of the grace of God, which is giv- en me to you ward; how that by revelation he made known unto me the myjlery — which in oth- er ages was not made known unto the fons of men, as it is now revealed unto his holy apoftles and prophets by the Spirit; That the Gentiles Jhoxdd be

20 i Human Characters determined [Serm. 15.

fellow heirs, and of the fame body, and partakers of his promife in Chrijl, by the Gofpel, whereof I am made a minifter.*

These were fome of the myfteries difpenfed by this fteward of the myfteries of God ; who " fhun- ned not to declare all the counfel of God." He declared the deep things, which human reafon could not have difcovered ; and thofe alfo which it cannot comprehend. Thefe are to be found in Paul's teachings, as well as the plain things which are eafy to be underftood.

But the principal bufinefs of this " fteward of the myfteries of God," was to open the way of fal- vation through a Savior, and fhew that proviiion is made in him for the falvation of both Jews and Gentiles, and offered alike to thofe of every na- tion ; and to lead men to the knowledge of them- felves and the Redeemer, and teach them how they might be benefitted by divine grace in him.

And while he acknowledged the obligations of fidelity, he declared himfelf no way greatly affected by the judgment which might be pafled upon him by his fellow mortals. But with me it is a fmall thing to be judged of you, or of man's judg- ment. An intimation that he was judged and cen- fured by fome of them. This was, doubtlefs, matter of notoriety at Corinth 3 but he little re- garded it. It made no change in him, or in the manner in which he discharged the duties of his office. He was chiefly concerned, to obtain the approbation of an higher tribunal that of his di-

*Ephcfians iii. 2 — 7.

Serm. 15.] only by Divine dedfion. 205

vine matter, the Judge of all. The judgment of fellow mortals did not move him — He thatjudgeth me is the Lord.

Not that he was wholly indifferent to the opin- ion entertained of him by his fellow men. Had he been fo, he would not have undertaken his own defence as in thefe epiftles. A meafure of efteem was necefTary to his ufefulnefs in the miniftry. Had all who heard him thought him the enemy of God, he could have done no good in it. Therefore his endeavor to rectify their miftakes. And the rather becaufe he held the truth as it is in Jefus ; fo that in rejecting him, and the doc- trines which he taught, they turned aiide into er- rors which might fatally miflead them. But he did not wrong his confcience to pleafe them, or depart from truth to gain their approbation — " Do I feek to pleafe men ? For if I yet pleafed men, I mould not be the fervant of Chrift." Had Paul been chiefly concerned to pleafe men, he would have continued a Pharifee.

The perfon who would pleafe Chrift, while paying fuch deference to the ooinions of men as fairly to weigh every objection againll his faith or practice, and try them by the divine rule, mull be careful to conform to that rule, whatever opinions may be entertained of him. Of the meaning of the rule he mull judge for himfelf before God — 11 calling no man mailer." The reafons of his faith and practice, and his conflruction of the di- vine rule, he may lay before his fellow men, to remove the grounds of prejudice j but he muft

206 Human Characters determined [Serm. 15.

rife fo far above their frowns and flatteries, as not to be influenced by them to difguife his fenti- ments, or counteract, his own judgment of the law of God, of the gofpel of Chrift, or of the duties incumbent on him.

It is not by human judgments that we are to (land or fall. It is happy that this is the cafe ; that the good man hath a judge more jufl and can- did than his fellow fervants ; one who knows and pities his weaknefs, though he hath none of his own : " Let me fall into the hands of the Lord, for his mercies are great ; and let me not fall into the hand of man."

Bur the apoftle did not flop with a declaration that the judgment of others did not move him ; he brought it home to himfelf : Yea. I judge not mine own jelj. For I know nothing by my f elf, yet cm I not hereby jujlified ; but he that judgeth me is the Lord. St. Paul had a witnefs in himfelf that he was fincere and upright before God — " Our rejoicing is this, the teflimony of our confeience, that in fimplicity, and Godly hncerity, not by flefhly wifdom, but by the grace of God, we have had our converfation in the world, and more abundantly toward you."

The fame is the import cf his declaration in the text — " I know nothing bymyjelf — am confeious of no allowed wickednefs — of no wilful error, either in profefhon or practice." But he dared not to afTert that he had made no miftakes — yet am I not hereby jujlified. He knew himfelf liable to error — did not " trull his own heart." He that judgeth me

Serm. 15.] only by Divine dccifion. 207

is the Lord — " his judgment is according to truth — that will determine my character, and fix my doom."

The apoftle could remember a time in which he had confcientioufly done wrong. He had per. fecuted the church ; killed Chrift's difciples, and thought he was doing right ; verily believed that he was doing God fervice ! — Now he a£ted con- fcientioufly in " preaching the faith he had once de. ftroyed" — in the manner of his preaching it ; and discharging every miniflerial and Chriftian duty ; though he was cenfuredand calumniated by fome, and fufpected by others. He followed the light of his own mind, and determined to follow it ; fo to acl; as not to be condemned of himfelf. But he knew that the llandard of rectitude did not follow his views, and vary with his judgment. " If his heart did not condemn him, he had confidence toward God ; vet he knew God to be greater than his heart," and poffefTed of all knowledge ; dared not therefore affirm that his judge would approve of all which he approved — Yet am I not hereby jus- tified— he that judgeth me is the Lord.

IMPROVEMENT.

I. We fee that cenfure may be incurred with- out neglect of duty, When Paul was converted to Chriiiianity, he was made an apoflle, and or- dered of the Redeemer to preach the gofpel. He obeyed. He was guided in his work by the fpirit of God ; yet he was blamed by fome, and fufpecl. ed by others.

208 Human Characters determined [Serm. 15.

That (Thrift's faithful fervants are flandered and reproached is not a new thing under the fun. It hath been common among men. And herein they are only -nude like their Lord. And mail they think it ft range ? " Jt is enough for the dif_ ci pie that he be as his mafter, and the fervant as his Lord. It they call the mafter of the houfe Beelzebub3how much more them of his houfehold ?"

When oppofition and reproaches come from thofe who profefs friendfhip to Chrift they wound the deeper. This however, hath often happened. It happened to the apoftle at Corinth, and elfe- where. Jf we witnefs that which is fimilar, we need not be furprizcd, as though fome flrange thing had happened.

II. Are we unjuftly cenfuredby our fellow fer- vants. or reproached while in the way of our duty ? We have here an example worthy our imitation. St. Paul was chiefly concerned to approve himfelf to God. We fhould be fo too — ihould ftudy to acquaint ourfelves with the divine rule, and to conform to it ; not difobeying God to pleafe men.

Great care is requisite to know our duty. En- veloped in darknefs, and Dialled to error, it is of- ten difficult to find out the right way. But we are not left without inftru&ion. A rule is given us by which we may "judge of ourfelves what is right." Of that rule we muft judge for ourfelves, and by it try ourfelves. '< To our own mafter we ftand or fall." To obtain his approbation fhould be our chief concern. " If God be with us, who can be againft us ?''

Serm. 15.3 only by Divine decijion. feoo,

III. Knowing ourfelves fallible, it besomes us to maintain a jealoufy over ourfelves, and be conftamly on our guard. We ftiould confid- cr, that though we do not fin wilfully, and our own hearts do not condemn us. yet, we are not hereby jujlified. We are confcious that we have often, erred, and made wrong conclufions, when we did not defign to leave the right way. We are liable to do the fame again. Our eve thould therefore be to God for direction and guidance — " That which I know not, teach thou me ; if I have done iniquity, I will do no more."

This is the more neceffary, becaufe " the light which is in us may have become darknefs." For there are thofe who " put darknefs for light and light for darknefs.'* Thofe with whom this i3 the cafe know it not ; they flatter themfelves and cry peace. " To the pure, all things are

pure ; but to them that aredefiled, and unbe- lieving, is nothing pure ; but even their mind and confcience is defiled." This often happens to thofe who for a time yield to temptation andgo into the ways of fin; they contract falfe principles, and judge by them, and probably fometimes live and die under the deceptive influence of their darkening power. None would dare to plead before the bar of Chrift, that they were his difciples, " and had eat and drank in his prefence," had they not been deceived into falfe views of duty, and miftaken ap- prehenfions of the conditions of acceptance with him.

Cc

210 Human Characters determined, &c. £Serm. 15,

Judging well of ourfelves doth not enfure juf- tification at the bar of heaven. Our judgments of ourfelves may be erroneous. If they are fo, they will be reverfed. We fhall " be judged out of the books, according to our works ;" not accord- ing to our falfe and deceitful views. / know noth- ing by myfelf,yet, am I not hereby jujlifeed. For not he that commendeth himfelf is approved, but whom ths Lord commendeth.

&

sg£&$HP3Li

M\f\r*z>

SERMON XVI.

Characters will be disclosed^ and Justice awarded.

I Corinthians iv. 5.

"-Judge nothing before the time, until the Lord come, wh<9 both will bring to light the hidden things of darkness, and will make manifest the counsels oj the hearts ; and then shall every man have praise of God.

ST. PAUL having profefled himfelf a minifterof Chrift, and fteward of the myfteries of God, ac- knowledged the obligations of fidelity, and dif- claimed anxious concern refpecting the opinion entertained of him by his fellow men, becaufe the Lord was his judge, here adds a caution, reprehen- five of the cenforious fpirit of the Corinthians, who feem to have liftened to his enemies, and giv- en into their fufpicions of the apoftle. Therefore judge nothing before the time———

In the text we obferve a caution againjl rajk

judging the char a tiers of men — a declaration thai

they will be known when the Lord comes — and that

fome things commendable will then be found in all-—

2t2 Characters will be difclofed [Serm. 16.

thenjhall every man have praife of God. We ob- Jtrve —

I. A caution againfl rajh judging the characters of men — judge nothing before the time, until the X-ord come.

Civil judges may give judgment according to law and evidence, on thofe brought before them for trial — fo may the church on thofe arraigned at her tribunal. Thefe are neceffary to the fubfift- ence of civil and ecclefialtical communities ; there- fore ordered of God. It is another fpecies of judging which is here forbidden; judging the characters of men, efpecially fuch as profefs God- linefs, and appear to acl fincerely ; pretending to determine their moral ftate, before the motives which actuate them are difclofed. This is judging before the time, and without evidence on which to ground a judgment; which the wife man obferves to be folly and a fhame to him who doth it.

This had been done at Corinth, by the enemies of the apoftle ; and hath been done by ethers in every age. There have ever been people who have dared to fcatter their cenforious decifions at random, according to the prevalence of humor, caprice, or prejudice ; often to the wounding of the faithful ; and rending of the body of Chrift.

This occaGons temporary mifchief ; but the day is coming when all thefe diforders will be rec- tified. The cenfurer, and the cenfured, will Hand at the fame bar, and be tried by the fame Judge. Every wrong judgment will then be reverfed, and every injurious fufpicion be removed. For,

Serm. l6.] and Juflice awarded. 213

II. Every man's char after xuill be known when ike Lord comes — ivho will bring to light the hidden things of darkncfs, and will make manijejlthe counfels of the hearts.

Many things neceflary to determine the moral characters of men are hidden from mortal eyes. We are ignorant of the counfels of the hearts — do not know their purpofes and views. Without this knowledge, right judgment cannot be formed.

Our knowledge of ourfelves is imperfecl. For felf knowledge we have advantages which we have not for the knowledge of others. We can turn in- ward, and contemplate the motives which govern, and the views which actuate us. Bat pride, paf- fion, prejudice, or the corrupt bias, operating in ways unperceived, often blinds the mental eye, and renders us ftrangers at home. " Whofo trufteth his own heart is a fool. — The heart is deceitful above all things, and defperately wicked, who can know it ?" It requires great attention to form a juft judgment of ourfelves — yea, to attain that felf knowledge which is neceflary for us. With re- gard to the knowledge of others, the difficulty is (till greater. We can neither fee the heart, nor know the thoughts and defigns.

We are often at a lofs for the motives which occafion things which fall under our obferva- tion. Other things which might call light upon them, are hidden from us. But when the Lord Cometh, the veil fpread over fecret matters will be removed. " There is nothing covered, that fhall ?iot be revealed, or hid that fhall not be known."

214 Characters will be difclofed [Serm. 16.

ihe Lord will bring to light the hidden things of dark* nefs, and make manifefl the counfels of the hearts.

How hearts will be opened to view, we know not. Perhaps when the veil of flefh is removed, minds may poffefs an intuitive knowledge of each other — be able to look into one another, as while in the body, they look into themfelves. Here, this is mercifully prevented ; but may be no lon- ger necefTary in another Mate of exiflence. It may- be requiute, to that inveftigation of characters which we are taught to expecl: at Chrift's coming. For it is the language of the text, and other Scrip- tures, that every impediment to the complete knowledge of each other, will then be done away ; that no perfon's character will longer remain pro- blematical. The hidden works of darknefs will be brought to light, and the counfels of the hearts made manifefl.

Astonishing fcenesof wickednefs will then, no doubt, be difclofed. Probably each one will dif- cover things in himfelf which he had not fufpecl- cci — depravity, unfairnefs, difingenuity, the bare fufpicion of which by others, would be refented as afFrontive.

When the prophet forewarned Hazael of the cruelties which he would exercife when he mould be king of Syria, his nature feemed to revolt — he could not fufpect. himfelf capable of fuch enormi- ties. " But what! is thy fervant a dog ?" But all was verified when he had afcended the throne !

But though a world of hidden iniquity will appear when the counfels of the hearts fhall be made

Serm. 16.] and jfujlice awarded, 215

manifejl. Good things will alfo be opened to view which had till that day been concealed — yea,

III. Some things commendable will be found in all. Thenjhall every man have praife of God.

All are finners. "There is none good but one, that is God." Some " are finners exceed- ingly." Some will continue fuch till they mail have time no longer — die as they have lived, and be fentenced to " have their part in the lake of fire-- which is the fecond death."

But though numbers of this defcription will be found when the Lord comes, it is prefumed that there will be none among them in whom there will be nothing commendable — who will never have done a praife worthy action.

When " every work is brought into judgment and every fecret thing, whether it be good or evil," every thing commendable which hath been done by the wicked, will come into the reckoning. Nothing will be overlooked, becaufe done by fin- ners. The prejudices inherent in mankind often render them blind to what is commendable in an enemy, and caufe them to magnify his failings ; but not fo the Deity. God is perfect. " The way of man will he render unto him," whatever may be his general character.

The faints are not equal in virtue and the at- tainments of grace. Therefore the differences which will be made among them. When they fhall ftand before the Judge, their whole proba- tion, with all its circumftances, will be reviewed, and every praife worthy purpofe, delire and ac-

2 1 6 Characters will be difclofed [S e r m . 1 6.

tion, will be confidered and rewarded. On the othe* band, every neglect of duty and every devi- ation from it, will come into the account and make deduction from the weight of glory referved for them.

And among the enemies of God, fome will be found greater finners than others — to have finned longer — againfl greater lights, and to have been guilty of more and greater crimes. To fuch will be referved the greater weight of woe. In order to thefe difcriminations their whole probation will be confidered. And in thofe on whom fentence of condemnation will pafs, the righteous judge will take due notice of every paufe which they (hall have made in the ways of fin — of every inftance in which they may have denied themfelves, out of regard to the divine authority, though it may have been out of fear of God's judgments, and of every act of kindnefs done bv them, to a fellow crea- ture. Every thing of this nature, will be confid- ered, and make fome deduction from the punifh- ment which would otherwife have been inflicted on them. The judge will pafs nothing of this kind unnoticed, condemning the finner to the fame degree of fufFering, as though it had not been found upon him. A cup of cold water given to a difci- ple of Chrifl, will not lofe its reward.*

" Herod feared John, knowing that he was a juft man and an holy, and obferved him ; and when he heard him he did many things, and heard him gladly." Herod's punifhment will not be, in

* Matthew x. 42.

Serm. 16.] and Jujlice awarded. 217

every refpeft, the fame, as though he had paid no attention to John's teaching. He will not be pun- ifhed for refuting to hear John, when he did hear him, or for refuting to do, what he did do, incom- pliance with his counlel : Though he will be con. demned as, eventually the murderer of that holy man. His partial obedience might be extorted by fear; but this is preferable to difobedience ; oth erwife fear would not be urged as a motive to obe- dience. " Fear him who is able to deftroy foul and body in hell." If preferable to difobedience, a difference will be made between thofe who obey from no higher principle, and thofe who difobey.

Here God certainly makes a difference between them. When Rehoboam humbled himfelf in the time of his affliction, " the wrath of the Lord turn- ed from him that he would not deftroy him : And alfo in Judah things went well." But his repent- ance was not unto life. The character given him at his death is that of a wicked man.

When Ahab, affrighted by the preaching of Eli- jah, as he was going to take poffeffion of the vine- yard of murdered Naboth, " humbled himfelf and walked foftly :" God fignified his approbation of his legal repentance and partial amendment, in preference to his former courfe; though he after- wards cut him off in his fins.

These are unequivocal evidences that partial obedience, though dictated by the fervile principle of fear, is preferable, in divine eilimation, to al- lowed difobedience. God makes a difference in his treatment of people here, on this account ; D D

218 Characters will be difclofd [Serm. 16.

fufpends his judgments, and mitigates fomewhat of their feverity, where he fees this kind of relent- ing in finners. If God doth this here, is there not reafon to believe that he will do it hereafter : The rules of divine adminiftration are doubtlefs uni- form in time and eternity. Where he gives a com- parative preference here, he will do the fame here.

after.

So we obferve our Savior noting things com- mendable in fome who did not belong to his king- dom. When the young ruler who came to inquire what he mould do to inherit eternal life, declared that he had kept the commandments from his youth up, he was viewed with comparative appro- bation.— " Then Jefus beholding him, loved him." It is not conceivable that his partial conformity to the divine law had not made him to differ from thofe who had allowedly difregarded it — that his character was as bad as theirs — though he foon made it evident that the one thing needful was not found upon him.*

Some fuppofe that the unrenewed can do noth- ing but fin againft God with all their might — that every purpofe of their hearts is necejfarily enmity againft him, and all their volitions and actions de- termined oppofition to his law and government : But we conceive that neither Scripture, nor expe- rience jultify the fuppofition — that were fuch their ftate, they would be in no degree, the fubjecls of moral government, and would not be addreffed of God as moral agents.

* Mark %. 17. &t.

Serm. 16.] and Jvfticc awarded. 219

Were mankind wholly given up of God, and his Spirit withdrawn from them, fuch might be- come their Mate; but this is not the cafe. The Holy Spirit ilrives with them. They are empow- ered to refill the Spirit, or cherifh its influences. This is manifeft from the divine exhortations ad- dreffed to them, and from their conduct. Some- times they paufe in the way to deftruction — lift- en to counfels and warnings — do things which God requires, and deny themfelves gratifications which are in their power, becaufe God hath forbid- den and threatened to punifh them. The perfon is not to be found who hath not a witneis in him- felf that this is the cafe.

Should we affirm that none, who are in a Hate of nature, can be influenced by fenfe of duty to deny themfelves, or attempt obedience to God's law, it might give occafion to falfe hopes. Thofe, the general courfe of whofe lives is oppofition to God, fure that they fometimes deny themfelves, and like Herod, do things enjoined from above, might flatter themfelves that they were children of God, while belonging to another family, and that they mould have peace, when there was no peace to them. Yet when the Lord cometh, who will bring to light the hidden things of darknefs and make manu feji the counfels of the hearts, every man Jhall have, praife of God.

God will overlook nothing commendable which may have been done by the vileft of the human race, while on probation; and fome things com- spendable will be found in the moll degenerated j

220 Charatters will be difdofcd [Serm. 16,

though in many, the good will be found fo low as to leave them on the whole, the fervants of (in, and confequently to take their portion among the workers ot iniquity.

REF LECTIONS.

I. The day is coming which will fcatter the darknefs of the prefent (late. Here many things con- found us. " We fee but we underftand not." We wonder ibmetimes at what God orders, and often- er at what he permits. The time approaches in which all thf-fe my fteries will be cleared up. We (hall perceive wifdom and goodnefs in all the di- vine adminjftration. Our wonder at providential regulations will terminate.

Now we often wonder at things done by our fellow men — are unable to difcover the motives which actuate them — perhaps frequently miftake them. But this uncertainty will not be perpetual. The veil fpread over thefe things will be removed when the hidden things of darknefs are brought to light and the counfels of the hearts made manifefl. Then every hidden purpofe will be laid open, and eve- ry fecret counfel difclofed.

II. Vain are the attempts of mankind to con, ceal their crimes, or difguife their characters. For a time they may hide their nefarious views, and pafs themfelves for other manner of perfons than they are ; but it is only a temporary matter ; all are haftening to an omnifcient tribunal which will open every heart and life to general infpection. Every one will then be made to (land out, as he is to public view ! " Some men's (ins are open

Serm. i6."\ and Jujlice awarded. 221

beforehand, going before to judgment ; and forne men they follow after. Likewife alfo the good works of fome are manifeft beforehand ; and they that are otherwife cannot be hid." Hitherto there are fecret fins, and miflaken characters ; but ere long there will be neither. " Every man's work mall be made manifeft, for the day mall declare it."

What folly then is hypocrify ? Every one would defpife the delinquent, who, while palling to trial mould impofe on his fellows with protes- tations of innocence, when he knew the judge ac- quainted with his guilt, and that he would foon difclofe it, and open it to public view. Such is the part a&ed by thofe who endeavor to hide their true characters, while making their way to the bar of God.

III. These confiderations fpeak comfort to the righteous, and terror to the wicked. The Sinceri- ty of the former will ere long be made manifeft. All the injurious charges brought againft them, will appear to be injurious, and they will be clear- ed of every afperfion. Their integrity will be dis- played, and they will have praife of God. Nothing they {hall have done or Suffered, out of regard to God will be forgotten or go unrewarded. Yea, their defires and purpofes to honor him here, though ability or opportunity to carry them into effe£l might not be allowed them, will be pro- claimed and rewarded. " God is not unrighteous to forget your work and labor of love" — " David did well that it was in his heart to build an houfe to God's name" — therefore the divine prom ife " to

3 22. Characters will be difclofed [Serm. 16.

build him an houfe and eftablifh the throne of his kingdom, forever."

Bur the wicked who may have paffed through life under the (hades of darknefs, been miftaken, perhaps, for the righteous, will rife at the great day, " to fhame, and everlafting contempt." Their fins will then find them out. For " God's eyes are on the ways of man, and he feeth all his go- ings. There is no darknefs, nor fhadow of death, where the workers of iniquity may hide them- felves." And all are written in God's book, and referved to judgment; when he " will give to ev- ry one, according to his works. Woe unto the wicked, it fhall be ill with him, for the reward of his hands fhall be given him." This will be enough to make miferable. There needs no more than the withdrawing of mercy, and leaving juf- tice to take its courfe. This will be the portion of thofe who neglect offered falvation. But,

IV. Sinners who have, at all, denied them- selves, out of regard to the divine authority, or done aught which God required, though ever fo partially, will not loofe the benefit of it. Propor- tioned to its nature, and the degree of rectitude found in it, it will deduct from the punimment which the want of it would have occafioned. The condemned will Hand fpeechlefs before the judge — have no reafon to offer why judgment fhould not be executed upon them. By the clear mani- feftation of their guilt, and the impartial juftice of God, they will be conitrained to acknowledge the perfect fairnefs and equity, yea, the moral neceffi.

Serm. 16.] and Jujiice awarded. 223

ty of the fentence by which the laft gleam of their hope will be extinguifhed !

Thus will both the mercies and judgments of God be juftified of all, when hejhall bring to light the hidden things of darknefs, and make manifejl the counfels of the hearts.

SERMON XVII.

God willing that all Men should be saved.

i Timothy ii. 4.

Who will have all Men to be saved, *

IN verfe firft, the apoflle dire&s "prayers and thankfgivings to be made for all men ;" — which he declares to " be good and acceptable in the fight of God our Savior ; who will have all men to lefaved." Had falvation been provided for only a part of the human race, prayer and thankfgiv- ings could have been confidently made only for a part. Thofe for whom no provifion was made, would be in like ftate with perfons who have com. mittedthe fin unto death, for whom St. John inti- mates prayer is not to be offered up. " There is a fin unto death ; I do not fay that he fhall pray for it." But fuch is naturally the ftate of none of the children of Adam. Divine goodnefs is extend- ed to all, and falvation offered to them ; there- fore is prayer and praife to be offered up for all men.

Skrm. 17.] God willing that all Men, (3c. 225

It is now propofed, briefly to confider the divine goodnefs expreffed in the text — Who -will have all men to be faved — thenjome abufes of the revelation which is made of this goodnefs to mankind.

I. We are to conjider the divine goodnefs here ex» prejfed — Who will have all men to be faved.

The falvation intended, is that of the foul. This comprehends deliverance from merited fuf- ferings, and the beftowment of happinefs which is the contrail of it.

The provifion which is made for the comfort and happinefs of mankind in this life, evinces ftrange goodnefs in God. When we confider what man was made of God, and what he hath made himfelf, the divine benevolence here difplayed, is wonderful ! Strange that man was not deftroyed, and blotted out from among God's works !

Some fuppofe this to have been our firft pa- rents idea of the threatening in cafe of difobedi- ence, and expected by them, when they attempted to hide themfelves from the divine prefence, after their fall.*

Had man then been deftroyed, the race would have been extinct. But he was fpared ; fufFered long to continue and rear a family, from which the myriads of human kind have defcended. Though exiled Eden, and doomed to labor and forrow, he was ftill at the head of this lower crea- tion, and creatures below him generally fubfervi- ent to his comfortable fubfiRence. The ground was indeed curfed for his fake and fatiguing culti-

* Geaefis iii. 8.

Es

225 God willing that all Men [Serm. iy,

vation rendered neceflary ; but ftill it yielded the neceffaries, and many of the comforts of life ; though not the fweets of its primitive ftate.

These efFufions of divine goodnefs were proba- bly the wonder of angels, though fo little noticed by men, the ungrateful objects of them.

But thefe were inconfiderable, compared with the ftrange provifion made for their eternal fal- vation.

That God bears good will to mankind, not- withstanding their apoftafy, and is defirous of their falvation, is from many confiderations appa- rent. It is the fpirit of the text, and the general language of the feriptures, as will be fhewn in the fequel.

That God is willing that all mould be faved, appears from the fufficiency of the provifion which is made for the falvation of finners ; the frequent declarations that it is defigned for all ; the offers which are made indifcriminately to all ; and the fuitablenefs of the provifion to the circumftances of all.

l. From the fufficiency of the provifion which is made for the falvation of finners. This is ade- quate to the falvation of the whole race. Chrift, being a divine perfon, made an infinite atonement. In him there is a fulnefs of merit. Was the num. ber of finners ten times greater than that of our whole race, there would be no need of another Savior, or of Chi ill's dying again for their redemp- tion. In him " dwells the whole fulnefs of the Godhead bodily," The reafon all are not faved,

Serm. 17.] Jlwuld be faved, 227

is not a deficiency of merit in the Redeemer, or any limitation of his fatisfattion. Sinners " are not ftraitened in him, but in their own bowels."

2. That God is willing all mould be faved ap- pears from the frequent declarations of fcripture, that Chrift; died for all — " Who gave himfelf a ranfom/or all, to be teftiGed in due time — We fee Jefus who was made a little lower than the angels, that he, by the grace of God, mould tafte death

for every man. The love of Chrift conftraineth us ; becaufe we thus judge, that if one died for all, then were all dead ; and that he died for all, that they who live mould not henceforth live unto themfelves, but unto him who died for them, and rofe again.

3. The fame appears in the offers made to all. When after his refurreclion Chrift fent forth his apoftles to effect, his gracious purpofes, both his orders and promifes were indefinite — " Go ye into all the world and preach the gofpel to every cream ture. He that believeth and is baptized fhall be faved, but he that believeth not fhall be damned."

Had falvation been provided for only a part of mankind, and the Savior been unwilling the refi- due fhould be faved, he would not have given charge to his minifters to tender falvation to all — to every creature, and declared that whoever came up to the fpecified conditions, fhould be faved.

Nothing falfe or infincere can be predicated of God our Savior. His words are truth. His offers and propofals are fair and open. That which ap- pears the mod obvious meaning of them is their

228 God willing that all Men [Serm. 17.

meaning. And furely the offers of falvation ap- pear to be made to all who hear the found of the gofpel ; and they are invited and urged to accept them. They were fo by Chrift. " In the laft day, that great day of the feaft, Jefus flood and cried, faying, If any man tbirft, let him come un- to me and drink."* And they were fo by his apoftles when fent into all the earth to fpread the gofpel among the nations, and call them to come to Chrift for life.

4. The fame thing appears from the fuitablenefs of the provifion which is made for the falvation of finners, to the circumftances of all men.

Man needed an atonement, and he needed af- fiftance, and both are provided in Chrift. Of the former we have fpoken, and there is no need to add. Man's weaknefs is fuch that he is unable of himfelf to conquer either fpiritual enemies with- out, or his own corruptions within. Through Chrift needed aid is offered to him ; he is invited to the throne of grace, and affured that he {hall not feek in vain, but "obtain mercy, and find grace to help in time of need. Afk, and it fhall be given you ; feek and ye fhall find — If ye being evil know how to give good gifts to your children, how much more mail your heavenly Father give his holy Spirit to them that afk him ?" Though mankind have rebelled againft God, he is more ready to hear their cries, and give his fpirit to fan&ify and fave them, than the moft affectionate earthly parent to fhew kindnefs to his child.

* John vii. 37.

Serm. 17.] Jhould be faved. 229

The gofpel is defigned as a remedy for human weaknefs, equally as for human guilt. It is every way adapted to the circumftances of the creatures to whom it offers falvation. It is a fair tender of pardon and peace, of life and happinefs to all who hear its joyful found ; it not only opens thefe bleflings to their view, but brings them within their reach.

5. The divine benevolence is farther evident from the exercife of forbearance towards in- grates, who neglecl: and flight offered falvation. God doth not foon enter into judgment with them, but waits with much long fuffering ; repeats his calls and warnings ; urges finners in various ways, and by various means, to turn and live ; inwardly by the flrivings of his Spirit, and warnings of con. fcience ; outwardly by his word ; his providence, and the voice of thofe whom he fends to " warn the wicked from their way, and befeech them in ChrifVs Mead to be reconciled to God."

The reafon of all thefe applications to finful man, is that mentioned by St. Peter — " The Lord — is long fuffering to us ward, not willing that any fhould perifh, but that all fhould come to re- pentance."

II. We are to conjider fome ahufes of the revela- tion of divine goodnefs which is made to mankind.

There is no gift of God which depravity may not abufe. The belief of the divine perfections, efpecially of the divine mercy and benignity is of. ten made the occafion of fin. Thofe whofe " hearts are turned away from the Lord, when they hear

230 God willing that all Men [Serm. 17 .

the words of the curfe, are wont to blefs them- felves in their hearts, faying, we fhall have peace, though we walk in the imagination of our hearts, to add drunkennefs to third." When called to repentance, they banifh fear and lull themfelves into fecurity, with the revelation of divine grace and mercy which they find in the fcriptures ; mak- ing that a favor of death, which was ordained to be unto life — " With the Lord there is mercy ; with him there is plenteous redemption ; with him is forgivenefs ;" not that he fhould be feared, but that his fear fhould be call off> and his terror not make men afraid to fin — " God hath no pleafure in the death of finners — judgment is his ft range work — he will not enter into judgment — will not deftroy the work of his hands." Thus mercy is made to abforb the other divine attributes, and finners emboldened in wickednefs. By fuch con- fiderations they make themfelves vile without con. cern. Some become fo hardened and unfeeling, that the approach of death doth not alarm them. By an habitual courfe of wickednefs, their con- iciences are rendered callous, and they are infen- fible both to fear and fhame, and continue fo till death puts a period to probation, and feals them up for eternity !

These confequences are not apprehended at the entrance on a vicious courfe. The young (inner defigns only to take fome youthful liberties, and not to ftray very far away, or long to deviate from the path of duty ; but the farther he goes in the wrong way, the ftronger are his attachments to the

m* •

Serm. 17.] Jhould be faved. 231

pleafures of (in — the lefs his concern — the weaker and more diitant his purpofes of amendment. He never finds the more convenient feafon, which he promifed himfelf at fetting out in the way of wick- ednefs ; yea, the farther he proceeds in it, the great- er is the difficulty of retracing his fteps, and turn- ing back from his wanderings. Many who thus turn afide from the path of truth, probably fettle into a ftate of fecurity, and continue in it, till they have time no longer.

Was man grateful, divine goodnefs would Jead him to repentance ; but under the influence of de- pravity, it hath a different effe£l — is made the oc- cafion of more ungodlinefs ! What bafenefs ! " Sin becaufe grace abounds ! Whofe damnation is juft ! How can fuch efcape ? The wrath of God is revealed from heaven againft all unrighteouf- nefs and ungodlinefs of men, who hold the truth in unrighteoafnefs."

For (ins of ignorance, and thofe into which men were furprized by unexpected temptations, facrifices were ordered in the law, and pardon, on certain conditions, promifed : But it was not prom- ifed prefumptuous (inners. To them the law fpake nothing but terror. " The foul that doth ought prefumptuoufly — the fame reproacheth the Lord ; and that foul (hall be cut off from his people. Be- caufe he hath defpifed the word of the Lord, and hath broken his commandment, that foul mall be utterly cutoff; his iniquity (hall be upon him."*

* Numbers xv. 30, 31,

232 God willing that all Men [Serm. 17.

The perfon who lives in all good confcience may hope in the divine mercy for the pardon of in- voluntary errors : But with what face can the wil- ful offender afk mercy of God ? No plea which is not affrontive can he make before him — " Shall I not vifit for thefe things, faith the Lord: And fhall not my foul be avenged on fuch a nation as this ?"

That awful threatening, or prophetic denuncia- tion, " The Lord will not fpare him ; but the an- ger of the Lord and his jealoufy fhall fmoke againfl that man, and all the curfes written in this book [ the law] fhall lie upon him," regards wilful fin. ners, flattering themfelves with expectation of di- vine favor.*

When St. Paul would magnify the riches of divine grace in the falvation of the chief of Cnners, he exemplifies it in himfelf — " Who before was a blafphemer,and a perfecutor, and injurious — How- beit for this caufe I obtained mercy, that in me firfl Jefus Chrift might fhew forth all longfuffering, for a pattern to them which fliould hereafter believe on him to life everlafling." But he fubjoins an alarming hint that thofe who fin wilfully, have no reafon to ex peel: like mercy from God. " But I obtained mercy becaufe I did it ignorantly in unbe- lief." That no mercy would have been fhewn him had he dene thofe things prefumptuoufly, is here intimated with fufficient plainnefs. This deferves the attention of thofe who fin prefuming on divine mercy. Surely they cannot reafonably expect

* Deuteronomy xxix. 23.

S*rm. 17.] fwuld le fav'ed. 233

mercy from him " who is no refpecler of perfons," if Paul " obtained it becaufe he did chofe things ig- norantly in unbelief." If this is duly confidered. Will not prefumptuous Tinners' believe and trem- ble ? Will they not perceive their hopes to be vain ?

2. Another abufe of the revelation of divine mercy is the univerfal fcheme which is built upon it. The text and fimilar paflages of fcripture are alledged as evidence that none can be loft.

To help the argument, it is faid — " To be influx enced to obedience' by fear is low and mercenary; and God would not urge men to duty by fo un- worthy a principle."

But was not fear of punifhment ufed as a guard to innocence while man remained upright ? " In the day thou eatefl thereof thou fhalt furely die.'" Had the influence of fear, operating to duty, been wrong God would nod have urged it as a motive to obedience. " Let no man fay when he is tempt- ed, I am tempted of God: For God cannot be tempted with evil, neither tempteth he any man." If God ufeth this as an argument to excite to du- ty, it muft be a proper argument. That it is thus ufed in all his word, admits no difpute. Every teacher whom God hath fent to teach the way of life, and perfuade men to walk in it, hath ufed it. The divine teacher is not to be excepted — " Fear him who is able to deftroy foul and body in hell, yea, I fay unto you, fear him." And when he de- lineates the procefs at the great day, after declaring that the righteous and the wicked will be feparaL ed from each other, the whole is clofed with t\

234 God, willing that all Men £Serm. 17.

iblemn declaration — " Thefe fhall go away into everlafting punilhment, but the righteous into life eternal."

To be influenced by promifes is no lefs merce- nary than being driven by terror. And this is al- io propofed as an incitement to obedience. " God hath given us exceeding great and precious prom- ifes, that by them we mould become partakers of a divine nature."

Every infpired teacher hath called men to re- pentance in the fame manner, and urged it by the fame arguments. Proof is needlefs. To pretend that application is not made, by divine order, to the hopes and fears of mankind, is trifling — Yea to pretend that they are not urged by the dread of eternal punilhment, is to deny the molt obvious truth.

And is there no caufe for this fear ? Doth God frighten men with vain terrors ? Doth he threaten evils which can never come ?

Or if this argument was necefTary to be ufed with man before he fell, is it needlefs fince he hath fallen ?

But God our Savior will. have all men to befaved ; and fhall not that which he wills be effected ? Can any thing contrary, to his pleafure take place ?

Much doth take place in this world, which, is not pleafingto God; which he doth not will, or approve. This may be predicated generally of fin. " Sin is the abominable thing which he hates. — He is angry with the wicked every day." Would

Serm. 17.] Jhould be faved. 135

he be angry, if all which is done was pleaGng in his fight ?

God is holy. Sin is oppoiition to his nature, forbidden by his law, and declared to be his ab- horrence. To fuppofe that he fhould hate and forbid fin, yet approve of it andbepleafed with it, is abfurdity and folly.

God permits fin ; but neither wills nor approves it. " Chrifl pleafed not himfelf."* Much is permitted under his adminiftration, which he doth not order, but forbids and abhors. Yea, God or- ders fome things, as moral governor (in confe- quence of other things done contrary to his direc- tions) which are not pleafingtohim, confidered in themfelves. " He doth not afflict willingly, nor grieve the children of men" — But finds it necefla- ry to afflict. Grief and forrow are known under the divine adminiftration, and ordered out to mor- tals by providential difpenfation. But thefe nat- ural evils are always in confequence of moral evil, which is not the effecl: of divine influence, but arifeth from another fource and hath another author. It arifeth from the abufe of powers which were given for better purpofes. Where fin hath gone before, forrows follow after ; but they are not pleafing to the Supreme Governor.

The wickednefs of the old world occafioned the deluge ; but it is impoffible to read the Mofaic ac- count of thofe events, and fufpedl: that they were pleaGng to Deity.

* Rom. xv. 3.

2$6 God willing that all Men [Serm. i'/~

We may make the fame remark refpetling the declenfions of Ifrael and Judah and the judgments which followed. " O thou fon of man. fpeak un- to the houfe of Ifrael, Thus ye fpeak, faying. If our tranfgrefiions and our fins be upon us, and we pine away in them, how Should we then live ? Say unto them, as I live faith the Lord Cjod, 1 have no pleafure in the death of the wicked ; but that the wicked turn from his way and live; turn ye, turn ye, from your evil ways; for why will ye die. O houfe of Ifrael ?"• By another prophet we find God mourning over them — " How fhall I give thee up, Ephraim ? How fhall I deliver thee, Ifrael ? How fhall I make thee as Admah, and fet thee as Zeboim ? Mine heart is turned within me, my re- pentings are kindled together."

T at people continued in their fins andperifh- ed in them : But will any who read thefe meflag- es, fent them of God, conceive their crimes, and the defolations which followed, when they had filled up the meafure of their iniquity, to be pleaf- ing to God, or the effect of divine order and in- fluence ?

Will thofe who read our Savior's lamentations over Terufalem, and the deiiruclion foon after brought upon that city and nation, becaufe " they did not know the time of their vifitalion," confid- er thofe events as pleating to him ? His predictions were verified — " their enemies caft a trench about them, compared them round and kept them .'■ on every fide — laid their city even with iW

* Eftckiel xxxiii. id.

Serm. 17.] Jkould be Javed. 237

ground, and her children within her ; not leaving one fione upon another — Zion was ploughed like a field" — vaft numbers perifhed in the fiege — ma- ny were crucified after the city was taken — the ref- idue fcattered among all nations, and the fword drawn out after them ! The companionate Redeem- er called thofe finners to repentance — warned them of the evils which they would bring on them- felves, by refufing the grace which he offered them, and wept over them when filling up the meafure of their guilt ! But when they had been tried the appointed time, and continued obftinate, till the divine patience was exhaufted, he entered into judgment with them and gave them according to their works.

Similar will be the event of perfevering ob- flinacy in others. Man is placed here for trial — endowed with powers fufficient to render him a probationer; which implies capacity to ufe, or abufe his powers. Theabufe is fin. The way of duty is made known, needed afliftance conferred, the reafonablenefs of obedience (hewn, and the in- junction, "occupy till I come," fubjoined, but no compulfion is ufed. Thus circumftanced, it is re- ferred to man to choofe for himfelf.

God operates indeed en man ; but only as on a free moral agent. Divine influences coincide with human liberty. Thofe who are willing a'nd obedient find mercy. Over fuch the Savior re- joices, and their faith and love are rewarded with the rewards of grace. But thofe who neglect fo great Salvation, are leff to perilli in their fins.

238 God willing that all Men [Serm. 17.

That God can confiftently do other than leave them to perifh, is to us unknown. It may be im- pofiible to renew them by repentance — beyond the power of Omnipotence to fave them !

The conditions of falvation are fixed : No change can be made in them. " The impenitent heart trcafureth up wrath. He that believeth not fliall be damned. If we do not believe, yet God abideth faithful ; he cannot deny himfelf." The terms of acceptance with God are laid before us ; the event depends on the choice we make.

Such we conceive to be man's fituation here : Such the ground of the applications made to him in the gofpel, and the promifes and threatenings annexed to the propofals therein contained. On no other, fuppofition do they appear rational. On no other can we account for our Savior's declara- tion that Sodom, had me enjoyed Capernaum's advantages, would have remained till his day.*

Divine benevolence is great; but it will not fe- cure falvation to gofpel defpifers : They " will wonder and perrfh."

As the firft covenant had conditions annexed to it, fo hath the new covenant. To pretend that there are none — that man hath no concern to fe- cure the divine favor, is to charge folly on God, in all the overtures which are made to man in the gofpel.

Life and death are now fet before us. We may be faved, or we may perifh. Which will be our portion depends on the effect which the propofals

* Matthew xi. 23.

Serm. 17.] Jhould befaved, 239

of grace have upon us. " To day if ye will hear God's voice harden not your hearts. Behold now is the accepted time ; behold now is the day of falvation. Boaft not thyfelfof tomorrow; for thou knoweft not what a day may bring forth. Beware left you *deftroy a foul for which Chrift died; and left you have occafion at laft to take up that lamentation — " The harveft is paft, the fummer is ended and we are not faved."

* Romans xiv. 15.

SERMON XVIII.

BalaJi s inquiries relative to the service of God; and Balaam's answer, briefly considered.

Micaii vi. 6, 7, 8.

Wherewith shall I come before the Lord, and bow myself hejore the high God? Shall I come before him zvith burnt offerings, with calves of a year old ? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil ? Shall I give my first born for my trans- gression; the fruit oj my body for the sin of my soul ? — He hath shewed thee, 0 man, what is good : And what doth the Lord require oj thee, but to do justly, and to love mercy, and to loalk humbly with thy God?

As mankind are endowed with reafon, and pro- fefs to be governed by it, their revolts from God are practical criminations of him : Therefore his expoftulations with his people of old, when they forfook him and followed other gods — " What in- iquity have your fathers found in me ? O my people what have I done unto thee ? And where- in have I wearied thee ? Teftify againft me."';:'

* Jeremiah ii. 5. Micah vi. 3.

SiRM. 18.3 Balak's Inquiries, (3c. 241

Israel as a people were going away from God, and he condefcended to reafon with them, and fhow them their ingratitude and bafenefs. To this end, he reminded them of his pad care of them and kindnefs to them, as a nation, from the time of their deliverance from bondage in Egypt — " I brought thee but of the land of Egypt, and re- deemed thee from the houfe of fervarits" — After juft glancing at that deliverance, he pafTes over the wonders wrought for them at the red fea, and in the wildernefs, and their numerous rebellions, while he was leading them as a flock, and fupply- ihg their wants by a feries of miraclee, and en- larges on an event which took place on the bor- ders of Canaan, the attempts made by Balak, the king of Moab, to prevail with him to leave his people and go over to him, and help him againft them, and his faithfulnefs to Ifrael on that occa- fion — " O my people, remember now what Balak, king of Moab confulted, and what Balaam, the fonof Beor anfwered him from Shittim to Gilgal; that ye may know the righteoufnefs of the Lord."*

Balak's confutations, or inquiries, are con- tained in the two laft verfes of our text : Balaam's anfwer in the third. In Balak's inquiries we fee the ideas which he entertained of God, and of the fervice which he fuppofed would be acceptable to him, and engage him to forfake his people, and de- liver him from his fears on their account. Ba- laam's anfwer corrects Balak's miftakes, and dif- covers furprizingly juft apprehenfions of the true

* Numbers xxii. &c,

Gc

242 Balak's Inquiries, and [Serm. il

God, and true religion, though depravity prevail- ed, and caufed him to counteract his convictions, by advifmg Balakto meafures directly oppofed to his fenfe of duty.

To open and explain this fubject is the defigri of the following difcourfe.

It may be proper to premife that Ifrael did not make war either on Moab or Ammon. Thofe nations were defccnded from Lot, and Mofes was forbidden to molefl- them in pofleffion of the lands which God had given them. Moab might have aad peace, and the friendfhip of Ifrael, but refuf- ed it, and joined the confederacy againfl: them. When the tribes of Ifrael reached the borders of Moab. which lay in their way to Canaan, Balak arid his people were intimidated hy their numbers,, and by their martial appearance. They did not therefore, fue for peace, but refolved to neglect no meafures to fubdue and conquer them.

It was an ancient cuftom among the heathen7 at their entrance on a war, to devote the enemy to deflruction, and folicit their gods to forfake them. Balak thought this a matter of importance before he entered into a war with Ifrael. This ceremo- ny was commonly performed by the priefts, or mirrifters of religion. How this had been in Mo- ab we are not informed ; but on occafion before us, the affrighted fovereign of that people, fent to fome diflance for Balaam, a famous foothfayer, or diviner, of whofe prevalence with the powers above he had a high opinion, to be the agent in this bu> finefs.

Serm. 18.3 Balaam's Anfwer. 243

Balaam was really a remarkable perfon ; few more fo occur in hiftory. Few others had more knowledge of the true God, or jufler ideas of the fervice which he requires of mankind. But his character will be developed in the fequel.

This renowned foothfayer refufed at firft to liften to the invitation af the king of Moab, af- figning a fufficient reafon for his refulal — " The Lord refufeth to give me leave" — but when a fe- cond embaffy arrived, more numerous and more honorable, and with the proffer of great honors and rewards, his ambition and covetoufnefs were inflamed, and he refolved from that moment to fecure them. The firft feems to have been only a common embafly, and to have carried only the ufual rewards of divination. We know what fol- lowed. Balaam finned in afking a fecond time for liberty to go and curfe Ifrael, when God had once refufed him, and told him that they were bleffed. He afked, however, and was in judg- ment permitted to go, but only to act. agreeably to divine direction which ihould be given on the fpot ; but he went, determined to fecure the wa- ges of unrighteoufnefs. Seeing his defign, God met him in the way, and by a ftrange and miracu- lous communication and warning, made him afraid to curfe his people, and even compelled him to blefs them altogether. But to come to our fubject*

I. We are to confider Balak's inquiries.— Wherewith Jliall I come before the Lord ?

Balak had fo deep a fenfe of the danger which threatened him, that he was ready to bring the molt

244 Balak's Inquiries, and £Serm. i8„

coilly facrifices, if they would avail to reader propitious the God who had wrought fuch won- ders in Egypt, and in the wildernefs for the falva- tion of his people. He would offer all the cattle, and all the oil of his kingdom, thoufands of rams, and ten thoufands of rivers of oil ! Yea, he would even offer his frfl born, the heir of his crown!. Would not refufe the deareft of his offspring to atone for his fin, and bring over the God of Ifrael to be his God, in the time of his diftrefs !

Such were his propofals. We may obferve in them feveral miftakes refpecting the fervice of God, or the homage which is acceptable to him ; mif- takes not uncommon among men. As,

First, a fuppofition that fins may be atoned and mankind allowed to continue in them, if they will come up to the price.

The country of Moab abounded with flocks, particularly with fheep ;* it abounded alfo with oil ; and Balak fuppofed that the divine favor might be obtained by facrifices of this kind — by a profufion of them — thoufands of rams, and ten thou, fands of rivers of oil. He knewhimfelf a (inner — he knew that he had taken part againft the God of Ifrael ; had ferved other gods, who were his rivals. But now he faw his need of the divine favor, and he wifhed to purchafe it — at any price, to pur- chafe it. He was ready to pay for his fins ; only waited to know the price., and he would make the payment !

* 2 King's iii. 4.

Serm. tS.] Balaam's Anfwer, 245

Not a word do we hear of his parting with his fins and returning back by repentance.

Few left to the light of nature feem to have con- ceived the necefliry of repentance, in order to ob- tain the divine favor. For their fins, they mu ft fome how, make atonement, and they would then be forgiven, though they continued to commit them ! Mankind have entertained different ideas of what was neceffary to make atonement. The more common idea hath been, that it was to be done by facrifice; however they came by that idea. It probably derived by tradition from the firft fami- ly of our race. But there feems to have been a general miftake refpectipg the defign of facrifice. By thofe devoid of revelation, it hath not been confidered as pointing to a divine facrifice, but as having in itfelf an atoning virtue. So it feems to Jiave been viewed by this Moabitifli prince.

Another miftake refpe&ing facrifices, which hath been common in the world, is this — That their value depends on their coft to the offerer. This was a miftake of Balak. If common offer- ings, and the ufual number of victims would not procure the divine favor and atone for his fins, he would offer more, and more coftly ones — thou- fands of rams, and ten thoufands of rivers of oil / Such a profufion of facrifices, of the fame kind, or partly fo, with thofe offered by Ifrael, fo many more they were able, coming out of the wildernefs, to offer, he hoped would prevail to detach from them their God, and buy him ffo to be his friend ?

S46 Bakk's Inquiries, and [Serm. i8„

But if not, if thefe were too little, he would fa- crifice his offspring ! Give kisjirjl born for his tranfi greffion — the fruit of his body for the fin of his foul f A facrifice much more coflly, much more painful, than that of all earthly treafure ! Surely fuch an offering muft prevail !

Similar conclusions have not been very uncom- mon ! The homage offered up to God hath been eflimated by its coft to the offerer ! A circum- ftance which adds nothing to its value. The val- ue of what is done for God depends on its con- formity to his orders. That its cofl to the offerer enhances its value, in the divine eftimation, fup- pofes him to be pleafed with the fufferings of his creatures, and delighted with their forrows, than which, nothing is farther from truth. " God griev- eth not willingly — Judgment is his ftrange work." Were it otherwife, the more reluctant the offerer, the more acceptable would be the offering : But God loves a cheerful giver; yea, he is fo pleafed with this difpofition, that he accepts and rewards it, where ability is wanting to carry it into a&ion. " If there be firfl a willing mind, it is accepted."*-

The facrifices of old derived all their value from the facrifice of Chrift, to which they pointed, God had determined, when and how they mould be offered. Additions to the number, or coft, added nothing to their value, but had a contrary effect, fpoiled and rendered them unavailing. Human victims, the moll coflly, and therefore fuppofed by the heathen, to be the mod efficacious, were fo far.

* 2 Corinthians viii. 12.

Serm. 18.] Balaam's Anfwer. 247

from having power with God to draw down his blefling, that they moft certainly drew his cmfe on all who offered them. This was one of the fins of the Canaanites, which above all others, avail- ed to bring the divine judgments upon them. And when Ifrael fell into the fame fin, it kindled the wrath of God againft them to their deftruc- tion. This was the fin of Manaffeh, " which God would not pardon."

Balak firfl propofed other facrifices— a profu- iion of them ; but if they were not fufficient to a- tone for his fins and procure the friendfhip of Je- hovah, feems to have thought that the facrifice of his firft born mutt avail !

Such were his blunders refpecling the nature of that religion which would render him acceptable to the true God. He feems not once to have thought of repentance ; or if he did, he made no offer of it— did not once propofe " crucifying the flefh with its affeaions and lulls." He chofe rather to facrifice all the treafures of his kingdom, and all the members of his family, than part with his fins and become holy in heart and life.

Such is the temper of depravity. The fervants of fin are fooner perfuaded to make any other fa- crifice than that of their lufts and corruptions. And many foolifhly flatter themfelves that other facrifices will avail to procure the divine favor — that holinefs of heart and life are not indilpenfi- bly requifite, but that fomething befide may be fubftituted in its fjead. Countlefs examples of this folly meet us in hiftory, and even in the hiito-

248 Balak's Inquiries, and [Serm. lo4.

ryof a church which calls itfelf Chriftian ! Yea, which claims to be the only catholic church of Chrift !

Thus did Balak miftake the nature of true re- ligion, and confider it as confifting in that which was foreign, yea, repugnant to its nature. Sucji were his propofals which he fpread before Balaam, and of which he required his opinion. Let us hear then the anfwer of the Sage.

Balaam Was better inftru&ed : He appears to have underftood the nature of true religion, and clearly points it out to Balak, though he neglected himfelf to conform to it. He hath Jhewed thee, 0 man, what is good : And what doth the Lord require of thee, but to do juflly, and to love mercy, and to walk humbly, with thy God ?

There is fcarcely a better definition of true re- ligion to be found in the bible.

He hath Jhewed thee, 0 man, what is good. — From. Balak's inquiry we fhould be ready to conclude that he was ignorant of God and religion — that he fuppofed that God preferred facrifice to juftice and mercy — that facrifice would fupply their pilace and render them of no account. Balaam tells him that he had been better inftru&ed ; though we know not where, or how. He hath Jhewed thee, what is good ; and he appeals to Balak whether this was not the cafe — What doth the Lord require of thee, but to do juflly, and to love mercy, &c.

To do juflly — There is no true religion where jullice is not received as a foundation principle. «'I the Lord love judgment; I hate robbery for

Serm. j8.] Balaam's Anfzver. 349

burnt offerings ; and I will direct their work in truth."* Fraudulent people may pretend to reli- gion ; may make many and lo .g prayers, but their religion is of no avail ; their facrifices are an abom. ination.f Witnefs the fcribes and pharifees, who received the greater damnation.

The next chara&erulic trait here given of the good man, is the love of mercy. What doth the Lord re quire of thee, but to do jujily and to love mercy ?

There is fomething particularly to be ob- ferved in the language here ufed — love mercy. — It m^y not be in every one's power to (hew mercy ; but every man may, and every good man does love mercy. To " feed the hungry and clothe the nak- ed," are acts of mercy, but not in the power of all men. Some are, themfelves wholly dependent on the mercy of others for their own fupport.

Justice often reftrains and fets bounds to the exercifeof mercy. The judge may be grieved for the malefa£lor, and wi(h that he could fhew mer- cy to him, but find himfelf obliged to condemn him and fufFer juftice to take its courfe. The debts which a perfon hath contracted may require all his goods, or all his neceffiiies do not require. la fuch cafes he is under obligation to {hut the hand of charity, even againft the proper objects of it. We have no right to defraud fome, that we may fhew mercy to others. Juftice is a prior duty. We are tied up to the difcharge of it — are bound to do jujily ; whereas it is only required that we love mercy. The love of mercy will difpofe us to

* Ifaiah lxi. 8. t I!ai*h i. %*, &c.

Hh

250 Balal's Inquiry, and [Serm. i3«

fhew mercy* where we have ability to do it with- out violating juftice. Yea, it will caufe us to do it with pleafure, rendering us like God, who " de- lights in mercy."

Acts of mercy may proceed from other princi- ples be fide the love of mercy, but thefe do not an- fwer to the divine requirement. In the view of him who fees the heart they are not characteriftic of renovation, or a heart right with God.

The third particular here mentioned as confti- tuting the frnithing part of the good man's char- acter, is humility — that he walks humbly with his God — that he is fenfible of his imperfection, and of his need of mercy from God. This always makes a part of the good man's character.

The good man, while he is ju ft to all, and while kind and benevolent, and difpoled to do good to all, as he hath opportunity and ability , retains a fenfe of his defecls, of his remaining depravity — that he but too often deviates from his own principles — that in every thing he comes fhort of his duty. Therefore doth he confefs himfelf " an unprofitable fervant" — that he lays God under no obligation — yea, that he lives on mercy — that all the good things which he receives, are unmerited, the gifts of divine grace — that was mercy denied him, and " the reward of his hands given to him, it would be ill with him"— he (hould be undone forever.

Such is the character drawn by the Eaflern foothfayer in the lafl; verfe of our text : And it is the perfect character of a child of God, in this ftate of imperfection, trial, and improvement,

Serm. i8.] Balaam's Anfwer. §5*

where heispreffing on towards that perfe&ion which he never attains till he " puts off the body, and is clothed on with his houfe which is from heaven." Then " the fpirits of juft men are made perfect ," and not till then.

" The fpirits of juft men"— The words are ex- preffive, plainly implying that none who allow themfelves in injuftice are the children of God — that all the faints will eventually be found, to be « Ifraelites indeed in whom there is no guile."

Thus did Balaam inftrua Balak, or remind him of what God required. Balak did not regard him. He could not be perfuaded to make fuch facrific- es as thefe. He would give all the treafures of his kingdom, and even the fruit of his body, to pro- cure the favor of God ; but to facrihce his corrup. tions, and put on thetemperof a faint! — Thefe were hard requirements— he muft be excufed! Therefore did he difmifs his inftriiclor, who hith- erto had " fpoken only the word which God had put into his mouth" — and went away though he went forrowing !

The fame is the temper of too many others. We may do much which God requires, may even go beyond and do much which he doth not require, and yet be nothing in religion. There mult be the fpirit and temper of true religion. There can be no commutation— Nothing will be accepted as a fubftitute. We muft do jujlly, love mercy and walk humbly with our God, or have no part in him. Noth- ing without it will be accepted ; not even " giving the body to be burned."

252 Brink's Inquiry, and [Serm. 18.

People may alfo have a good fpeculative ac- quaintance with religion and yet remain devoid of it. Such cafes fomctimes occur. Such an one occurred in him who fpake fo well in our text. Balaam appears to have had a perfect knowledge of the nature of religion ; to have undertlood w hat it was and wherein it confifled. He was fenfible alfo of the importance of being found at laft to have lived under the influence of it. Therefore when looking forward to the period of his diffolu- tion, did he utter that earneft wifh, or prayer — " Let me die the death of the righteous, and let my laft end be like hi>." Yet he was not a good man ! his knowledge refided in his head : It never reached his heart. " He loved the wages of un- lighteoufnefs ;" lived and died under the govern, ment of depravity and wickednefs ! He dared not indeed to g < in direct oppoGrion to the letter of the divine command — dared not curfe Ifrael with his lips, though he longed to do it, and wifhed the curfe to fall upon them, while he was bleffing them and forerelling their future greatnefs. But he dar. ed privately to advife Balak " to call a (tumbling block before them" — To fend among them the women of Moab, and feduce them to uncleannefs and idolatry, in order to bring the curfe of heaven upon them ! His advice was followed and partly fucceeded ! Not to procure a victory for Moab, but to bring the judgments of God upon Jfrael ; twenty four thoulands of whom fell by the pefli- lence which was fent to punith " their fin in the matter of Peor." And more tragical events would

Serm. 18] Balaams Anjwtr. 253

probably have followed, had not Phinehas flood up and executed vengeance on fome of the princi. pal offenders, and thus turned away the anger of the Lord from his offending people.*

•~<ro&<ycf(?ao0 —

Who can contemplate thefe things without af- tonifhment ! Who confider the character and conduct of Balaam and not be amazed ! That a man fo inftrucled refpecling the divine character, the nature of religion, and the confequences which will follow human conduct here, mould dare to fet himfelf deliberately to evade the divine law, as wicked and artful men do human laws, furprifes and confounds us ! Yet fo it certainly was in the cafe before us !

We are not left ignorant of the confequences : To him the " end of thofe things was death," eter- nal death, for he died in rebellion againft God. And he feems to have anticipated the event; when fpeaking of the divine being, the true God and Redeemer, he breaks out into that language — " I fhall fee him, but not now ; I fhall behold him, but not nigh."

We can form no judgment of a perfon's moral ftate by his fpeculative knowledge of God and religion. Knowledge in divine things is import- ant ; on many accounts it is fo ; but it does not enfure goodnefs of heart, without which we can- not be faved ; we may have " all knowledge," yet penfh in our fins. So it happened to Balaam,

* Numbers xxv. and xxxi. i6.

254 J3alak9s Inquiry, and £Serm. 18.

and probably to others befidehim. " If ye know thefe things happy are ye. if ye do them."

But we are chiefly concerned at home — to know our own ftate. Do we do jufly, love mercy t and walk humbly with our God ? If thefe are found upon us, happy are we ; but if any of them are habitually wanting to us, we " are yet in our fins, and the wrath of God abideth on us."

If any are difpofed to inquire with Balak, Wherewith Jliall I come before the Lord, and how my- f elf before the high God ? Let them attend to the anfwer given by Balaam — if we add, reliance on divine grace in Chrift, no better anfwer can be given.

How far thofe of old were let into the gofpel way of falvation we know not. Balaam expreff- ed the temper of a child of God. Whoever pof- feffed that temper relied on divine mercy, while endeavoring to fulfil all righteoufnefs. Such would refer themfelves to divine grace; and furely God would not be wanting to them. He might lead them by a way which they underftood not ; " but would bring them to their defired haven, and un- to God their exceeding joy. Their labor would not be in vain in the Lord."

Dependence on divine mercy is ftill our duty. Though favored with gofpel light, many things are yet hidden from us. Let us therefore do ju/L ly, love mercy, and walk humbly with God, and he will guide us through the darknefs, and bring us to the relt which he hath prepared for thofe who love and ferve, and truft him here. For thefe

Serm. i 8.] Balaam's Anfwc7. $cc

there is no commutation. Knowledge the moft perfect ; faith the moft miraculous ; and facrifices the moft coftly, would all be of no avail. God hath fhewnus what is good, and what he requires. May we hear and obey. Amen,

SERMON XIX.

Confessing Chrift an indispensable Duty.

2 Timothy ii. 12.

—If we deny ki?n, he also will deny us.

1 HIS is predicated of Chrift, ; and looks for- ward to the day when all mankind will Hand be- fore him as their judge.

Denying Chrift is here declared to be a mortal fin. Thofe found guilty of it will hear that fen- tence — " Depart ye curfed !" But this is to be underftood only of a perfevering denial of him. Thofe who turn by a timely repentance, will find mercy. This is true of every fin. But repent- ance may be too late. It muft antecede death, or it will be of no avail. The day of grace termi- nates with life. From that period man ceafes to be a probationer, and his ftateis unalterably fixed.

When the offers of pardon and peace are fent abroad, fome will not hear. Who will receive, and who reject the grace of life, is to us unknown. Our expectations are often difappointed. Some

Serm. 19.] Conf effing Chrijt, (3c. 257

come to Thrift, of whom we had little hope ; others cannot be perfuadrd, of whom our hopes were flrohg. We have only to " preach Cbrift ; warn- ing ev ery man, and teaching every man," and muft lea^e the event.

Some live where the found of gofpel grace is not heard. We are made to differ from them. " To us is the word of this falvation fent." But this doth not ftcure falvation to us. We muft bear and obey. " If we negle£l fo great falva- tion, we fhall not efcape."

Among the indifpenfable requirements of the gofpel. is that of confeffing. Chrift. Himfelf hath determined it. " W'hofoever (hall confefs me be- fore men, him will I confefs before my Father which is in heaven ; but whofoever fhall deny me before men, kim will I deny before my Father which is in heaven."*

Whvther the apoflle had this declaration of oiir Savior's in his eye ; or it was revealed to him by the holy Spirit, we are not inform- ed ; but his language in the text is exprefs to the fame purpose — If we deny him, h alfo will deny us.

These declarations have a particular reference to the duty of appearing openly 10 be Chrift's dif- clples ; elpecially in times of persecution when Chriltian's are expofed to fufferings and death for his fake. Even in fuch limes, confeffing Chrift is a condi ion of being confefled by him. If wo think this a hard requirement, and refufe compile ance, we fhall have no part in him,

* Matthew :. Il

258 ConfeJJing Chrijl [Serm. 19.

What are we then to undeiftand by conjejfing and denying Chrijl.

Considering one of thefe may fuffice. The text regards the latter. To this we will therefore turn our attention.

Christ may be denied in words ; or in works ; or by a perverfion of the. gofpel, caujing it to become another go/pel. We will treat of each, briefly.

I. Christ may be denied in words.

As " with the mouth confeflion is made to fal- vation," fo with the mouth we may il deny the Lord who bought us." This is done by thofe who de- ny that Jefus is the Chrift. Thus he was denied by the jews, among whom he was born, and pall- ed the days of his earthly refidence.

That people had many peculiar advantages for knowing Chrift, and many fpecial evidences of his truth. " To them were committed the oracles of Go J." They had the prophets who teitified of Chrift. To them did he appeal, and by them call on the Jews to try his claims to the Mefliaf- lhip — " Search the fcriptures; they are they which teftify of me." That people alfo witnefTed his miracles, " which were fuch as no man could do Sxcept God were with him." They witnefifed the wonders which attended his birth- — thofe which attended, and followed his death — many of that nation, who had feen his crucifixion, and the fold, ier's fpear pierce his heart while he hung on the crofs, faw him alive after his paflion ; and a fuffi- cient number, moftly, if not wholly Jews, witnefT- ed his afcention, Yet as a people .they rejected

Serm. 19.] an indifpenfalle Duty. 259

him, and continued in unbelief ! Not only denied him before Pilate, but notwithstanding the teach- ing and miracles of the apoftles, perfevered in their denial of him, and periftied in it ! This was foretold. Chrift warned them of the event of their infidelity — " If ye believe not that I am he, ye fhall perifh in your fins." But they would not hear.

By the Gentiles the gofpel was more kindly re- ceived. Though devoid of that knowledge of God and true religion which might have prepared them for the reception of if, when they witneffed the mighty works, wrought by thofe who preached it, they believed. Miracles are appeals to the fen- fes of mankind. And when thofe who had wor- fhipped dumb idols, beheld the wonders wrought by the minifters of Chrift, they perceived that they were fent of God, and became obedient to the faith. Then did " many come from the eaft and weft, and fet down in the kingdom of God ; while the children of the kingdom were caft out." Chrifti- anity fpread abroad. " The heathen were given to the Son for an inheritance, and the uttermoft parts of the earth for a pofleffion." For feverai ages, mod who were educated in Chriftian lands, and bleffed with revelation, profefied to believe the gofpel. But in later ages there hath been a falling away, agreeably to (he predictions which went before, and many deny the truth of the gof- pel, and reject it as fabulous.

II. Christ may be denied in \vorks. He is fo by fome who in words confefs him.

qCo Conf effing Chrift [Serm. ig»

Those who enroll themfeTves amoncr Chrift's difciples, thereby engage to be his followers. This is enjoined and made a term of acceptance. " If any man will come after me, let him denv him- fe!f and take uo his crofs and follow me — whofo- ever do;h not bear his crofs, and come after me, cannot be my difciole."

To follow Chiifl is to cuhivate his temper, and tread in his Heps. " Chi id was meek and lowiy in heart." He did God's commandment It was '• his meat to do the will of him that fent him." Tho'e who are his difciples have learnt of him. The fame mind is in them, which is in him. When this divine temper is wrought into the foul, it appears in the life. Thofe who have his ipirit. walk as he walked.

Some call themfelves Chriflians, who do not follow Child. But he doth not acknowledge them to be his. He ranks them among thofe who deny him. " Why call ye me Lord. Lord, and do not the things which I fay ? Then are ye my friends, when ye do all things, whaLfoever I have com- manded \ ou."

Christ's name is blafphemed, when thofe who call themfelves after him live in allowed wicked- nefs. Sore are the wounds which he hath received in the houfe of his friends." No other have been fo deep and deadly.

But ;hofe who while they call themfelves Chrift's friends, live like the wicked world, difcover their hypoenfy — that they are not of Chrift's flock — •' His flock hear his voice and follow him." Oih-

Serm. 19.] an indifpenfahle Duty, 261

ers may creep in unawares, but thev are not of his fold. The apoftle fpeaks of thefe falle profeffors in his epiftleto Titus.* '• I hey profefs that they know God, bur in works they deny him, b?ing a- bominable *nd difobedient, and unto every good work reprobate. "+

Others deny Chrift by refuting toconfefs him : c< For the refufal L> in woks to de iy him "

Under the former difpeniation certain duties were enjoined as tokens of fubject-ionto die divine Sovereign. To neglect them, was confidered as breaking the covenant of God. " And God faid ro Abram, thou (halt keep my covenant, thou ani thy feed after thee. This is my covenant which ye fhall keep between me and you. and thy feed after thee: Every man child among you (hall he cir- cumcifed. The uncircum cited mm child fhall be cut off from his people ; he hath broken my cove- nant."J An a tendance on the paffover was en- joined under the fame penaltv. The perfon who fhould neglect it, was ordered to be cut off fiooi Ifrael. Every rite and ceremony enjoined in the law was obligatory. To negleft them was to let up th.j ftandard of rebellion ag-unft God — deny his fovereignty — his right to give law. Thofe who perfevered in negle&s. after warnings, were no more to be confidered as his people.

Under th: gofpel difpenfaiion, duties of like im- port are enjoined, and und.r the fame penalty. The tokens of be onging to Chrift are commanded. To neglecl them is to lejecl the Savior, and for-

* Titus i. 16. + Titus i. 16. t Genefis xvii. 9—14.

262 Cohfejing Chrijl [Serm. 19.

feit the benefits of an interefl in him. Among thefe an open profeflion of faith in Chrift, is one of the chief. So it was confidered by the apoftles, and primitive Chriftians. They dared not negle£l it when it coft every worldly comfort, and even life. Neither was it a groundlefs fear which ex- cited them to fo coflly a duty. Their Lord, had ex- prefsly declared, that "whoever fhould be afham- ed of him, before an evil and adulterous genera- tion, he would be afhamed of them before his Fa- ther, and before his angels."

If we attend to our context we fhall fee that the apoftle has here a fpecial reference to denying Chrift in this way — " Remember that Jefus Chrift, of the feed of David, was raifed from the dead, according to my gofpel : Wherein I fuffer trouble as an evil doer, even unto bonds ; but the word of God is not bound. Therefore I endure all things for the elecl's fake, that they may obtain falvation, which is in Chrift Jefus, with eternal glory. It is a faithful faying, for if we be dead with him, we fhall alfo live with him : If we fuf- fer, we fhall alfo reign with him : If we deny him, be alfo will deny us : If we believe not ; yet he abid- eth faithful ; he cannot deny himfelf."

The apoftle perfevered though he fuffered the lofs of all things, and incurred every indignity and forrow ; and even when he forefaw the lofs of life, in confequence of adhering to the Chriftian caufe and continuing to preach the gofpel. When fome who were concerned for him, would have diflfuad- ed him from adventuring among the enemies of

Serm. 19.] an indifpenfable Duty. 263

Chnftianity, efpecially as his dangers and fuffer- ings among them, were foretold by a prophet, ha refufed their counfel and adhered to his purpofe, though tenderly affected with their concern for him. *' What mean ye to weep and to break mine heart ? For I am ready not only to be bound, but alfo to die at Jerufalem for the name of the Lord Jefus." and when his laft conflict approached, apprized of what was before him, he advanced without dif- may — "I am now ready to be offered and the time of my departure is at hand."

St. Paul might have avoided all the evils which he endured becaufe he belonged to Chrift, by only practically denying him : But he dared not deny him. He knew the confequences which would follow the part he acted. " If we fufFer we (hall alfo reign with him ; if we deny him, he alfo will de- ny us. Having refpect to the recompence of re- ward," he preffed on, exulting in the profpect be- fore him — " I have fought a good fight, I have finifhed my courfe, I have kept the faith : Hence- forth there is laid up for me a crown of righteouf. nefs, which the Lord the righteous Judge, (hall give me in that day."

" If to neglect profeffing Chrift, when it expof- ed to fuch fufferings, was confidered as denying him, and incurred the forfeiture of an interefl in him, will it now be difpenfed with ? Now, when it expofeth to no fuffering, or lofs ? When it both became the raoft cheap and eafy of all duties ?

Are «he terms of acceptance with God in Chrift changed ? Are they not the fame as formerly ?

2(64 Confcjjing Chrift [Serm. 19.

Doubtlefs they are eflenrially the fame. *6 There is no refpecl of perfons with God." If to neglect the badges of difciplefhip was formerly to deny Chrift. it is ftill to deny him. Jf we deny him, he alfo will deny us.

III. Christ may be denied by a perverfion of the gofpel, caufing it to become anoher gofpel.

Soml of this dt. fcription were found in the prim- itive chuich. Such were thofe who mad' Chrifl the miniftVr of fin — who confidered the defrgn of his oming, not to be *' to deftroy the works of the de«il," but 'O render it fafe to live in fin and in- dulge depravity. Such were thofe who held the doctrine of th<= Nicolaitanes ; and the doctrine of Balaam, which were probably neatly akin, giving countenance to uncleannefs. Such were alio thofe pretendedly enlightened perfons. who claime 1 knowledge in divine things, fuoerior to that <>f the apoflles, and taught bar chafti y, -*nd temperance, and fundry oiher duties enjoined of God, were not obligatory on believers. Thefe aredefcribed by St. Peter aud Jude, as enemies of Chrift.

In later ages the gofpel hath not been lefs cor- rupted, by fome, who have called themfelves Chiiftfans, It hath become in their hands, anoth- er gofpel.

It may be difficult precifely to determine, all who in this way deny Chrilt : But when themani- feft tendency of any Icheme, called Chnflian, is to lead to fin, render fecurein fin. or build the hope or lalvaiion on any other foundation than the mer-

Serm. 19.] ah indifpenj able Duty. 265

cy of God, and merits of the Redeemer, it mult lead to a practical denial of Chrifl. To the fac- red ftandard mould every fyflem be referred. Thofe which deviate efTentially therefrom, lead to a denial of Chrifl ; and will produce a denial by him before his Father in heaven.

REFLECTIONS.

If we do not miftake the Scriptures, thofe who deny Chrift are without hope; and thofe who re- ject, and thofe who neglect the gofpel, or refufe to confefs the Savior, are to be reckoned among them.

Some are otherwife minded. •' If aperfon only acts fincerely, no matter what his religious princi- ples, (fay fome) or whether he hath religious prin- ciples ; he will find mercy with God and be ac- cepted of him ;" an opinion which is fpreading in this liberal age !

We would gladly adopt it, and receive to the arms of charity all who appear to act honeftly, could we fee reafon for it. But, in our apprehen- fion, the word of truth condemns thofe who deny Chrift, and declares that they will be denied by him before his heavenly Father. We read of dam- nable herefies — of thofe who are given up to flrong delufions that they mould believe a lie, that they might be damned." — And find an exprefs declara- tion, cutting off unbelievers from all hope. — " He that believeth not mail be damned."

Whatever God may do with thofe who have not the gofpel, thofe to whom it is fent mud be- lieve, receive and obey it, or perifh in their fins. This is fo plainly and exprefsly declared in the K K

a66 .ConfeJJing Chrift, G#c [Sbrm. 19.

word of truth, that we wonder doubts fhould arifo in the minds of thofe who believe it.

Nor is it lefs ftrange, that confefling Chrift fhould be thought a matter of indifference. Scripture is equally exprefs refpe&ing this matter, as the oth- er. We have feen that under the former difpen- fation, God's covenant and the tokens of it were commanded, under penalty of excifion from his people — That in the apoftolic age, Chrift was to be conferled, under penalty of being denied by him in the prefence of God. Thefe are not mat- ters of doubt.

They are ftoney ground hearers who " are of- fended when perfecution arifeth becaufe of the word." Thefe bring no fruit to perfection.

If the terms of acceptance with Chrift are the fame now as formerly : If they are not lowered down from their original, a denial of him, either verbal or practical, will fhut men out of his king- dom.

It becomes thofe who have'a hope toward God while fuch their Mate, to confider thefe things. " It is a faithful faying — If we fuffer with him, we fhall alfo reign with him : If we deny him, he «lfo will deny us%"'

SERMON XX.

*th* Fear which terminates in the Second Death,

Revelation xxi. 8.

The fear Jul — shall have their part in the lake which burnetk withjire and brimstone ; which is the second death.

1 HE terms on which only we can be Chrifl's difciples are laid before us in the Scriptures, and we are counfelled to confider them before we en- gage to be his.

Though Chrift was born to be a king, his king- dom is not of this world. He doth not perfuade men with the profpecl: of great things here ; but on the contrary warns his followers, that "in this world they fhall have tribulation ;" pointing them to another, as the place of their reft, and teaching them there to expecl: the reward of their labors and fufFering here. And here the faints in every age, have " groaned, being burdened. Had God provided nothing better for them, he would be a.. fliamed to be called their God.

±68 The Fear which terminates [Serm. 20»

The primitive Chriftians drank largely of the bitter cup. All the apoftles, except John, are faid to have fealed their teftimony with their blood. John at an advanced age, died peaceably in his bed at Ephefus. But he did not efcape perfecu- tion here. When the revelation was made to him, . he was in exile " for the word of God and for the teftimony of Jefus. For his confolation, and for the edification of the church, he was vifited in hjs lonely (late, by the exalted Redeemer, who unveil- ed futurity before him, briefly fketching the chang- es which were to pafs over his people till the con- fummation of all things. The vifion clofed with the folemn, dreadful procefs of the great day, and its confequences to the righteous and to the wicked !

The divine vifitant enlarged on the glories of the heavenly ftate beyond any of the prophets who had gone before. The defcription is clothed in figurative, language, affording only a partial view of " the glory which is to be revealed ;" fufficient however to convince us, that " eye hath not feen, ear heard, or the heart of man conceived the things which God hath prepared for thofe who love him."

But who will be made to poffefs thefe glorious things ? They are offered to all who hear the found of ^the gofpel ; but conquering believers will only attain them. Their contrail will be the portion of others.

This life is a warfare, in which we are called to contend with our own corruptions and with the powers of darknefs — " He that overcometh fhall inherit all things :" But thofe who are overcome,

Serm. 20.] in the Second Death. &6$

will have their part in the lake of fire — -which is the fecond death.

To underftand the grounds of this conteft is highly important. Miftakes here may be fatal. To affift the inquirer, the characters of conquerors and captives are drawn in the fcriptures. The verfe of which the text is a part, mentions feveral general characters of the latter kind, and deter- mines their future portion — The fearful, and un- believing, and the abominable, and murderers, and whoremongers, and forcerers, and idolaters, and all liars, fhall have their part in the lake which burnetii with fire and brimflone ; which is the fecond death.

Ln the profecution of our fubjeci, only one of thefe general characters will be considered — the fearful.

Who then are intended by the fearful ? And what is the fear which leads to deft'ruftion ?

Fearful, is a term feldom ufed to defcribe fin- ners. It occurs, we believe, in no other fcripture. Every kind of fear is not finful ; much lefs incon- fiftent with a flate of grace. " The fear of the Lord is the beginning of wifdom" — it difpofes the fubjecl; of it to mind the things which belong to his peace, and flee to the hope fet before him in the gofpel. The fear of God is often ufed to defcribe the good man, and given as a leading trait in his character. It is noted in favor of Obadiah, the fervant of Ahab, that he " feared • the Lord greatly."

To have no fear of God before one's eyes, is ex- preffive of great obduracy in fin ; of thelaft grade

$yo The Fear which terminates £Serm. &q9

of depravity. Yet in the text, the fearful, are men- tioned as the firft rank of thofe who will have their part in the burning lake ! What then is this fear?

It may be of feveral kinds ; particularly — That •which precludes irufl in God, and reliance on his grace in Chrifl — that which operates to explain away the law of God — that which puts men upon duty in order to atone for fin — and that which fhrinks from the hardfhips of religion.

I. The fear which leads down to the lake of fire, may be that which precludes trufl in God and reliance on his grace in Chrift.

Faith in Chrift, and reliance on divine grace in him, are conditions of falvation. Where thefe are wanting Chrift will not profit. Faith and re- liance are united. The latter is dependant on the former, and rifeth out of it. " He that cometh to God, mull believe that he is, and that he is the rewarder of them that diligently feek him."

The fearful and unbelieving are here fet to- gether— the fearful and unbelieving fhall have their part — Perhaps they are thus joined to intimate that the fear intended precludes the faith to which ths promifes are made.

The (inner who is the fubject. of this fear hath fo deep a fenfe of the finfulnefs of fin, efpecially of his own, that he is afraid to make God his hope — afraid to look up to the throne of grace, or to afk mercy of God. He would gladly flee the di- vine prefense, like the firft guilty pair, when they heard the voice of God walking in the garden af-

Serm. 20.3 *n th* Second Death. tji

ter their fall. When fear hath this effect, ie drives the finner from the mercy which alone can fave him.

" Christ came not to call the righteous, but finners to repentance. He came to feek and fave that which was loft." To finners, mercy is offer- ed in him. Were we without fin, we fhould have no need of mercy. If we flee from Chrift becaufe we are finners, we flee the mercy which alone can fave us, and put offered falvation from us ; for it is offered us only in him. To drive finners away from the Savior by fear, when he can hold them no longer fecure in fin, is an old device of the deceiver, which hath probably often fucceeded.

On fecure and awakened finners, different de- lufive arts are praclifed. The former are perfuad- ed that fin is a trivial evil, far from meriting eter- nal punimment ; that God is not greatly offended at it ; that it is eafy to obtain forgivenefs ; that as we are required to forgive every offender who faith, I repent, God will do the fame ; that it is only to afk mercy, when we can fin no longer, and it will be immediately granted ; fo that there is very little danger in fin. But thofe who are awakened — who fee the evil of fin, and tremble for fear of God's judgments, are tempted to be- lieve that divine juftice will only be exercifed, ef- pecially toward them — that their fins are unpar- donable ; their day of grace ended, and that they have nothing before them but " a certain fearful looking for of judgment." In fuch fuggeftion, the defign of the tempter is to drive finners to def-

2j2 The Fear which terminates [Serm. 26.'

pair, and thus drive them away from Chrift. If he avails to effect it, his end is gained ; for there is falvation in no other. *

It is emphatically true of the defpairing Gnner, that he " cannot go to Chrift for life." All who go to him, believe him able and willing to fave. Devoid of this faith none can go to him. There- fore doth the fear which precludes faith lead down to ruin.

II. Fear which operates to explain away the law of God, hath the fame effect.

This is fometimes the effect of fear. Thofc who believe that there is a God, and that the holy fcriptures are his word, cannot feel fecure while they confider themfelves condemned by his law, and view themfelves as the objects of his wrath.

Therefore do the flaves of depravity endeavor to explain away God's law — therefore to perfuade themfelves that certain duties are not required — that certain felf denials are not enjoined ; or that there is fomething in their particular cafe which exempts them from this or that, which is required of others.

The cunning which fome difcover in finding outexcufes and evafions, by which to cheat them- felves and filence their confeiences, is affecting. It (hews them to be the flaves of Satan, and fer- vants of corruption, and that they love their maf- ters, and refufe to go out free, when liberty is of- fered.

When people of this defcription pretend to in- quire what is their duty, their real defign is to

Serm. 20.] in the Second Death. 273

evade the obligations of it. And they often fuc- ceed to perfuade themfelves that they are free from the obligations of it. But few others are de- ceived. The veil of the covering fpread over their defigns and views, is opaque only to them- felves ; to others it is tranfparent, and leaves them without excufe.

Frequent inflances of this unfairnefs are vifi- ble in the world. When people make themfelves eafy and fecure, without " faith which works by love and purifies the heart — without repentance which mourns for fin as difhonorable to God, and in itfelf an evil thing, and a bitter, and without devotednefs to the fervice of God, as well as a re- liance on his grace in Chrift, no matter what they fubflitute in the place of thefe graces, all is of no avail ; hope is built on the fand. That many of thefe vain fubftitutes are to be found among men, Who is infenfible ? When fear hath this effedl, it leads down to the fiery lake.

III. Sometimes fear puts men upon duty in order to atone for Jin and merit the divine favor. Afraid of God's judgments, they fet themfelves to do com. manded duties, and place their dependance on thefe doings of their own.

Duties done by men have nothing meritorious in them. The defign of many things which God hath enjoined is to ferve as a fchoolmafter to bring men to Chrift. None are intended to fave by any virtue in them. By nothing which man can do is God made his debtor. Neither doth ought Ll

274 The Fear which terminates (JSerm. 26.

done by man recommend to the divine favor if perverted and made the ground of hope toward God.

The finner's beft recommendation to the divine favor is a fenfe of his own demerit, which leads him humble and felf abafed to caft himfelf on grace in a mediator. His mod prevalent prayer is that made by the publican — " God be mer- ciful, to me a fmner." Sinners are invited to the Savior, and encouraged to hope in him — " Look unto me and be ye faved all the ends of the earth. It is a faithful faying, that Chrift came into the world to fave tinners." But he faves only thofe who receive and trull in him. If we go about to eitablifh our own righteoufnefs, relying on our own doings as the ground of our acceptance with God, he will give to us according to our works — " Behold all ye that kindle a fire, that compafs yourfelves about with fparks ; walk in the light of your fire, and in the fparks that ye have kindled : This fhall ye have from mine hand, ^e fhall lie down in for row."*

Nor that finners are to neglect the means of grace, or indulge in fin. When God promifed his church to give them a new heart, and caufe them to walk in his ftatutes, he declared that thofe bleflings Ihould be given in anfwer to prayer — " Yet for this will I be inquired of by the houfe of Ifrael to do it for them." And when the apof- tle teaches how to feek renewing grace, he directs to "lay apart all filthinefs and fuperfluity of *Ifai*h.i, j«.

\

Serm. 20.] in the Second Death. 275

naughtinefs and receive with meeknefs, the in- grafted word."

Saving grace is perhaps, never given till it is. afked of God. Sinners are made to fee their need of this divine gift and led to cry to God for it. It is then when they afk that they receive. That they fhall not afk in vain, is intimated with fufficient clearnefs in the word of truth. " Whofoever fhall call on the name of the Lord, fhall be faved. If thou kneweft the gift of God — thou xcov.ldejl have ajked of him, and he would have given thee living water."

Yet the {inner merits nothing by any doirgs of his. The true penitent is fenfible of it. He relies on grace alone ; and afks mercy of God for the fake of him " who died for his offences, and rofe again for his juuification." He feeks in the ufe of appointed means becaufe it is the way of duty, and the way in which God is wont " to have mercy, on whom he will have mercy ;" who are common- ly chofen from among thofewho feek his face.

As fear puts fome on duty, it excites others to that which is not duty — puts them on doing things which are not required. Such are the pilgrimages and penances of the Romanifls; and fuch thefe- verities which fome others have pra&ifed on them- felves with a view to atone forlin and render Deity propitious.

These have no tendency to conciliate heav- en. A curfe is more likely to follow them than a blefling ; yet in this way fome have thought to,

276 The Fear which terminates [Serm. 20.

atone for fin and make peace with an offended God!*

IV. There is yet one other kind of fear which leads to deftru6lion — that which caufes men tojhrink from the hardjhips of religion ; and decline the dif- ficulties which lie in the way of duty.

Difficulties and temptations were not pecul- iar to the firft ages of Chriftianity. St. Paul, af- ter mentioning his own, cleclares them, in a meaf- ure, common to all ChriA/s followers — "Yea, and all who will live godly in Chrift Jefus, (hall fuf- fer perfecution."

The trials and difficulties of the righteous are divers, but none efcape them. Many arife from indwelling corruption — many from an infnaring world — many from Satan's malice and devices.

In fallen man there is a bias to error and wick- ednefs. Not to fuffer his own lulls to draw him away, and entice him to fin, requires great felf denial.

From a wicked world temptations alfo arife and difficulties fpring up. In this land, the enemies of religion, have not power to kill and deftroy the faithful ; but they have power to pour con- tempt upon them. Cruel mockings may fevere- ly try thofe who fear neither the gibbet, nor the Hake. Thefe do try the people of God at this day.

Neither do the powers of darknefs ceafe to trouble and afflict — to aflault the faithful with their temptations, and to lay fnares to entangle them,

* Vide Sermon on CollofTians ii- 8.

Serm. 20.] in the Second Death, 277

(i Your adverfary the devil, as a roaring lion, walk- eth about, feeking whom he may devour." Satan's devices are without number — his attacks are made from every quarter; and he is often fo hidden that it is difficult to difcover him. Sometimes he affumes the mafic of religion — is " transformed into an angel of light," the more effectually to cover his dark defigns. Such is his enmity that he is indefatigable in his endeavors to feduce and to deftroy — fuch his craft and experience, that he is wife to accomplifh his nefarious defigns : And a- gainft the faints his rage is the greater, becaufe he fcnoweth that his time is ftiort.

Here the people of God live in a ftate of war- fare— conflict with many enemies and fuffer ma- ny forrows. Often they are called to fuffer for Chrift — becaufe they are numbered among his fol. lowers and wear his livery.

If any of thefe things move us, if we are afraid to encounter thefe hardihips, are difcouraged in our Chriftian courfe and induced to turn back from after Chrift, our fear will deftroy us — it will caufe us to have our part in the lake of Jire — which is the fecond death.

This hath happened to fome who have af- fumed the Chriftian name, and for a time ap- peared among Chrift's difciples ! They have for- faken him.

There is an hour of temptation, which trieth thofe who dwell on the earth ; many fail in the trying hour. Attacked by enemies and a {faulted by temptations, they yield themfelves ca^ives to

£78 The Fear which terminate! [Serm. 20^

their fpiritual enemies. This happens to fome who had " heard the word and received it with joy — in the time of temptation, they are offended and fall away." Wanting courage to Hand on the Lord's fide, when it expofes them to reproach and fufferings. they fuffer themfelves to be overcome of evil, and fall from their fledfaflnefs. Thefe are Chriftians only in name. The real Chriflian pof- feffeth a noble courage which raifeth him fuperior to every trial, and enableth him to fubdue every enemy. The ftorms of temptation beat upon him ; but he ftands firm — refills the powers of darknefs and his own corruptions — is moved neither by the frowns, nor flatteries of the world. Like an emi- nent faint of old, he " hath refpecl; to the recom- pence of reward," keeps heaven in his eye, and prefleth on in his way thither. " Through Chrifl ftrengthening him, he doth all things and abounds — holds out to the end and is made more than & Conqueror."

To fuch " pertain the promifas — they over- come— will inherit all things. God will be their God, and they will be his children."

But thofe who cannot, " endure hardnefs as good foldiers" — who faint, and fail in the day of trial, fuffering the enemy to prevail, and them- felves to be overcome, iC will lofe that which they have wrought — others will take their crowns, and they will have their part in the lake ofjire and hrinu Jlone : Which is thefecond death.

SeRxM. 20.] in the Second Death. . 279

Thus we have feen who are intended by the fearful, and their fad Hate. Influenced by fear which drives them from the Savior; or leads them to explain away God's law ; or drive them to du- ty in order to atone for fin j or too timid to take up the crofs and follow Chrift, they have no part in him. They are afraid of mifery ; and their fear indulged, will bring mifery upon them far beyond their fear ! For " who knows the power of God's anger."

Before us the door of mercy is yet open. We are invited to Chrift for life. God hath no pleas- ure in the death of finners. He is ready to receive the returning prodigal. His arm is not fhortened that it cannot fave. He offers pardon and peace to the chief of finners. The deeper fenfe we have of fin, the more we abhor ourfelves for fin, the more welcome to his grace.

Weary and heavy laden finners are particular- ly invited to the Savior. He will not fend them empty away. As the returning prodigal was re- ceived by his father, fo is every repenting finner, by his Father in heaven. When the prodigal re- folved to return with, a " Father I have finned — the father faw him a great way off," and all his bowels yearned over him — " he had companion, and ran and fell on his neck, and kiffed him" — bid him a hearty welcome — lavifhed the richeft fa- vors on him, and called all to rejoice at his return. In like manner our heavenly Father receives the returning penitent. This is the fpirit of the par- able.

a8o The Fear which terminates [Serm. 20,

Fear not then, ye who mourn in Zion. Come empty and naked as ye are, and fall down before an offended God, with, " Father I have finned — God be merciful to me a finner." Come thus to God, and call yourfelves on his grace in Chrift, and his grace will be fufficient for you. We are warranted to promife you a kind reception.

Let none think to hide their fins by excufes or palliations. They are all open to the divine eye. *' There is no darknefs, nor fhadow of death where the workers of iniquity may hide themfelves." Neither let any think to atone for their fins by do- ings of their own. The blood of Chrift is the on. ly atonement. Our belt fervices are polluted with fin. Let us endeavor to fee our fins as they are, renounce them all, and repair to the mercy of God in Chrift. There is a fulnefs of merit in Chrift, and a fulnefs of mercy in God. There we may truft and not be alhamed.

Let none be difcouraged by the difficulties which lie in their way, or faint under the hard- fhips of the crofs. If God calls us to trials he will fupport us under them — yea, if we make him our hope, and are not needlefsly wanting to our- felves, he will make us more than conquerors ; he will make us triumphers in Chrift. But if we fear to enter the lifts againft our fpiritual enemies or to endure ought to which we are called in the way of duty, whether it be contempt, fufferings, or lofs, we fhall bring greater forrows on ouiTelves by fhrinking back in the day of trial, than by preiT- ing forward, and bearing all which duty requires.

Serm. 20.] in the Second Death. 281

Our forrows, if we abide faithful, and are not mov- ed away from the hope of the gofpel, will be only- temporary ; and under thepreffure or them, we fhall be fupported by Omnipotence ; but if we draw back, and refufe to deny ourielves, fainting in the day of trial, our farrows and fufferings will be eternal, and as fuch as Omnipotence can only inflia !

M

M M

SERMON XXI.

tfhe Ends of Family Institution, with observa- tions on the Importance of Education.

MALACHI ii. 15.

An d did not he make one ? Yet had he the residue of the Spirit. And wherefore one ? That he might seek a god' ly seed.—

TOWARD the clofe of the Babylonifh captiv- ity, religion revived among the Jews. Several zealous and able reformers were raifed up and advanced to power, whofe influence was blefled to call back that people from their declenfions, and prepare them for mercy. But the effect of their labors was only temporary. When they were gene off the ftage, the people again apofta- tized, neglected the worfhip and ordinances of God, and became vicious and corrupt. This prophet, who lived feveral ages after their return to Canaan, was fent to reprove their irreligion and the immoralities, which abounded among them, and had infe£led every order of mtn9

Serm. 2i.] The Ends of Family Injlitution. 283

One of the fins then rife in Ifrael, was a family fin. Family contentions, which frequently ter- minated in divorces, were become common.

Divorces were permitted to the Hebrews, "for the hardnefs of their hearts, but it was not fo from the beginning."

Larger communities are all made up of fami- lies. Evils therefore which afFe6t the latter, can- not but affect the former. Were all the families which compofe an empire divided and unhappy, the empire would be fo.

It is alfo worthy of notice, that the fir ft rudi- ments of character, which render good or bad, and caufe people to be bledings or curfes in fociety, are commonly begun in thofe nurferies of our race. The bias there given, feldom wholly wears off ; it is generally carried, in degree, through life. Probably many of the evils which afflicted the Jews in the days of this prophet, had their or- igin in the cradles of the nation. He was there- fore directed to ftrike at the root of evils, and by endeavoring toreform the fmallerfocieties,of which the larger were compofed, to reform the whole. With this view he led back the minds of thofe among whom he miniftered, to the origin of fami- lies, and declared the merciful defign of the Moft Kigh, in their inflitution — That he might feek a god' ly feed.

Seeking a godly feed is not the only defign. It is however a principal defign, and will be chiefly regarded in the following difcourfe.

284 The Ends of Family Injlitution. [Serm. 2i#

On e thing defigned is the comfort and advantage of the feveral members of thefe little communities. But to the attainment of thefe ends, they mull keep reflectively, in their places, and act faithful- ly in them. The heads mull live together in harmo- ny, and unite in ordering the common affairs of the fociety ; and the inferior members muff fubmit to their authority, and do the duties of their ftations.

Human happinefs greatly depends on the tem- per and conduct of thofe who are connected in the neareft relations, and live together. Suppofe trouble abroad, yet if one hath peace and friend- fhip in his family, and finds order and affection at home, he will not be very unhappy. He will often " retire to his fecret chambers, and fhut the doors about him, till the evils are paft." But the houfe divided againft itfelf, is a fcene of confu- fion and trouble. Contentions there, are like a continual dropping.

The man who hath affluence and honor ; who is refpected or envied abroad, is but a wretch, if his retirements are unquiet ; if his family connex- ions are peevifh and difagreeable, and the inferior members rife in rebellion and refufe obedience to his reafonable requirements, or neglect the duties of their ftations. Fidelity and affection in the near- eft relations, yields the greateft temporal felicity ; the want of them occafions the moft pungent grief which is experienced in life ; that which arifes from fenfe of guilt excepted.

The part acted by every member of a family, 3ife5ls the whole. None can rejoice or mourn

Serm. 21.]] The Ends of Family Inflitution, 285

alone. All participate in the joy or grief. All are affected by the difcharge, or neglect of rela- tive duties : Joy and forrow keep pace with them. Neither are the evils which arife from thefe abufes to be avoided by celibacy, without incur- ring others of a ferious nature. Man is formed for fociety. An help meet was neceflary even in Eden. To have remained alone would have rendered an earthly paradife a tirefome place. Therefore was a fuitable companion given of God, to crown the joys of innocence.

The comfort and advantage of the members is manifeftly one defign of family inflitution ; but where the duties of the feveral relations are neg- le&ed, or counteracted, the ends are frustrated, and the bleffing changed into a curfe. " It is better to dwell in the wildernefs than with a con- tentious and angry woman." And the woman who inftead of a kind and virtuous companion, is joined to a tyrant, or a man of Belial, mull have forrow upon forrow, till death comes to her relief. But the defign of family inflitution expreffed in the laft claufe of the text — That he might feek a godly feed, will be chiefly attended to.

We are here taught that God made one, and only one to be man's companion and helper — that he might feek a godly feed. One is neceffary for this purpofe ; more would rather hinder than help. With one there is a joint intereft ; more would caufe divifions.

To anfwer the ends propofed, the connexion mull be for life. It mull not be left to the par-

286 The Ends of Family Inflitulion. [Serm. 21.

ties, or either of them, to diflblve it at pleafure, as the Jews of that age contended. This liberty the prophet fhews to be contrary to the fpirit and defign of marriage. He obferves that though God had therefidue of the Spirit — all power, and could eafily have made many, he made only one, to be the companion and helper of man — that this in- dicated the defign of marriage to be an indif- foluble connexion, which was ordained to con- tinue till death. This which is intimated in the text, is confirmed by our Savior in his reply to the Pharifees who queftioned him on this fub- je£L*

In farther difcuffing our fubject, after a few de-

fultory obfervaticns on the importance of education, ef

pecially parental education, zue fhall inquire in what

xvays, and by what means parents are required to feek

a godly fed.

Much culture is necefTary to man's attaining his proper rank in creation. This mould begin at an early period, and naturally devolves on par- ents, who, by providential appointment, are guardians of the infancy and childhood of their offspring.

Brutes need no inftruftion in order to fill the places defigned for them of the Creator. Neither do they mjed example. Inflincl fupplies their pla. ces — teacheth all which they need to know; and teachttli pi feffcly. The feveral kinds of beads and buds, (hut out from their dams, and fecluded from '.heir own fpecies, acl according to their na-

* M«td«W xix. 3 — 10.

Serm. 21,] The Ends of Family Injlilulion. 287

tures, in the fume manner, as though brought up with them — difcover the fame difpofitions — ufe the fame methods of feeking their food, and pro- viding for themfelves and their young — and ex- prefs themfelves in the fame language, or by the fame notes. Nature left to herfelf, refpecling ev- ery thing which belongs to them, is a fufhcient, yea an infallible inftru£tor. Some of the brutes may be taught to mimick man ; others to know and ferve him; but thefe are foreign to their rank. Every thing, properly belonging to them, is taught by nature, independent of man. Had man never exifted, fome of them might have lived and filled their places in creation without him.

Bur man, the head of this lower world, re- quires particular attention. His mind requires more than his body. Should man come forward to acl his part here, with only the1 fame kind of at- tention which nature teacheth the brute to be- ftow on her young, what would he be? How would he appear ? Suppofe fome favage horde to attend only to the bodies or their offspring, dur- ing infancy and childhood, and then fend them abroad to follow nature! — Uncultivated nature! Living at large like the brutal inhabitants of the foreft ! Can we form an idea of ought more mock- ing ? Surely fuch a people would be more brutal than the brutes !

To prevent thefe dreadfuls, and render man the noble creature for which he is deiigned, happy in himfelf, an honor to his Creator, and a bleffing among God's works, are the ends propofed in ed-

2 88 The Ends of Family lnjlitution. [Serm. 2i.

ucation. Thefe ufually originate in that culture which is begun by parents. The foundation of honor or infamy, ufefulnefs or mifchief, happinefs or mifery, is commonly laid in the morning of life. The impreflions then made, are deep and lading ; the bias then given to the mind, goes far to form the character of the man. We fee therefore the goodnefs of God in an inftitution which hath fuch important objects in view — which is defign- ed to plant in infant minds the feeds of virtue, and form mankind for ufefulnefs and hon- or.— And wherefore one ? That he might feek a god- ly feed.

This work would have been incumbent on man had he retained his firft eftate. It would then have belonged to parents to cultivate the tender mind and direct it in right ways. Marriage was inftituted before the apoftacy, of which a princi- pal defign is that mentioned in the text : For the prophet fpeaks of man in his original flate. In innocence man had his work afligned him — was made for action. Idlenefs would have conflict- ed no part of his felicity, had he remained upright. When he came out of the Creator's hand, he was " put into the garden to drefs it and to keep it." His difpofition to idlenefs may have been occafion. ed by the fall. Had man retained his maker's image, it is not probable that young minds would have received habits of virtue, and been imbued with knowledge, without parental aid — that initinet would have fupplied the place of inftruclion, and fuperfeded the ufe of it.

Serm. 21.] The Ends of Family Injlitution. 289

Had man remained upright his whole work have been diverfe from that which now employs him. The earth would have required little cul- ture— none which would have wearied its inhab- itants. The mind, free from every corrupt bias, would have been open to inftruclion, which would have flowed from the parent and been received by the child, with delightful eafe and joy. Man de- voted to the fervice of God, would have devoted his all to God, efpecially his offspring. Then to have poured knowledge, and efpecially the knowL edge of God, into the placid docile mind of the pi- ous youth, what delight would it have given to the foul glowing with divine love !

Since the apoltacy, children are the joy of par- ents. With all their depravity and perverfenefs, which greatly lower down the comfort parents would otherwife occafion, they love them next to life, and fee their improvements with peculiar joy. Efpecially doth the godly parent rejoice to witnefs in them good things toward the Lord — religious difpofitions — concern to know and ferve God, and become a godly feed, " He hath no greater joy than to obferve his children walking in the truth." Had man retained his firft eftate, his joy of this Hnd would have been full. He would have train- ed up a holy, happy progeny—" a feed to ferve the Lord."

In the prefent flate of human nature, the raif.

ing of a godly feed, is more difficult, but not left

neceffary. Endeavors to this end may be even

more fo. Man left from his childhood, unin-

N N

290 The Ends of Family Injlitution. £Serm. 21.

ftructed and unreftrained, to follow his natural bias, would become a monlter among God's crea- tures ! Therefore the importance of parental faith- fulnefs, as divine honor, and human happinefs are regarded.

SERMON XXII.

Parental Duties considered and urged.

Malachi ii. 15.

And did not he make one ? Yet had he the residue of the Spirit. And wherejore one ? That he might seek a god- ly seed.

SOME general observations on the importance of education, efpecially parental education, were made in the preceding difcourfe. We are now to confider the ways and means by which parents are to feek a godly feed.

Only general directions can here be given. Much will be left to the difcretion of thofe con- cerned.

Some of the principal parental duties are, Dedi- cation of their children to God, followed by infiruc- tion — reflraint — good example, and prayer.

We fhall treat on each of thefe briefly in their prder.

1. Of dedication of children to God. By a godly

feed, children confecrated to the fervice of God,

and fet apart for him, is commonly intended. This,

292 Parental Duties. £Serm. 22.

implies fome rites of confecration. Thefe there have been, probably, from the beginning ; though we have no information what they were, till the days of Abram.

Before the flood we read of " fons of God'* who married " the daughters of men ;*■ a fad un- ion which led to the univerfal degeneracy of mankind. The " fons of God" are fuppofed to have been the defcendants of Seth ; " the daugh- ters of men," to have been of the family of Cain., But why the diftinction of " fons of God, and daughters of men ?" It arofe, no doubt, from ex- ternal differences. 1'he former had the feal of godlinefs fet upon them, whatever that feal might be ; and were trained up to attend the worfhip and ordinances of God — they were vifibly of the houfehold of faith ; none of which were the cafe with the latter.* That the former were all re- newed, and children of God by regeneration, is not probable — they are termed fons of God, on account of their covenant relation to him.

♦Tenders of pardon and life were made to the whole human race, through a Mediator, and the church at firft included the whole family of Adam ; but this did not long continue. Cain, en- raged that his offering was not accepted, flew his brother, and " went out from the prefence of the Lord" — left his father's houfe, in which God was worfliipped, and where his ordinances were ad- mi niftered— call: off religion, and taught his children to difregard it. His progeny were not deficient in worldly wif <om. They cultivat- ed the arts of life, and made improvements in them, as appears from the (ketch of their hiftory given by Mofes.f But they were with- out God in the world ; having caff off his fear, and the apprehen- sion of Ivs prefence, and their accountablenefs, which often follow the dereliction of the divine inftitutiohs.

•f Gcncfis iv. 17 — 22.

Serm. 22.] Parental Duties. 293

So the polterity of Jacob were called " the children of God — the people of God — a holy feed — a royal priefthood," becaufe of their external, nominaldiftinclions. Thefe appropriate terms con. tinued as long as they remained God's vifible peo- ple, and had the feal of his covenant fet upon them, though they had fo corrupted themfelves as to be even worfe than the heathen. And Jerusa- lem is called the holy city even after it had filled up the meafure of its wickednefs by murdering the Lord of glory.*

From the days of Abraham, we know the feal of God's covenant, and how parents have been required to dedicate their offspring to him, as a vifible fign of their being confecrated to his fer- vice, and as a bond on parents to train them up in his fear. And thofe who have been of the houfe- hold of faith, and been duly inftructed, have con- fidered themfelves obliged to difcharge thefe du- ties ; nor have they neglected them.

2. Dedication mufi be followed by inftrublion. Parents muft cultivate the tender mind — inftil the principles of virtue — infufe the knowledge of God, and of the duties due to God and man. This is a matter of the greateft importance. If youthful minds are not imbued with knowledge and virtue, they will not remain blank ; the void will be filled with that which tends to mifchief, and leads to woe and infamy.

When we look among pagans and favages, we are {truck with their vices and follies, which

* Matthew xxvii. 53.

294 Parental Duties. [Serm. 22.

raife bur difguft, or excite our pity. But who hath made us to differ from them ! Is it not that divine Sovereign who " divided to the nations their inheritance, when he feparated the fons of Adam," who caft our lot among the civilized and enlight- ened, who having been taught, of God, taught us the way of happinefs ? Had we been born among heathens, we mould probably have been heathens ; if among favages, mould not have differed from them — fhould have gloried, perhaps in thofe refine- ments in cruelty, which they confider an accom- plilhment, but which we fhudder to hear related. It is not probable that we mould have had native difcernment fufficient to have raifed us above our fellows- — to have enabled us to difcover their delu- fions and the abfurdity of their views. Had we been denied revelation, we mould probably have been ignorant of our fallen ftate and need of a Savior, and might have " perifhed for lack of virion."

How far God might have pitied our neceffary ignorance, we know not ; but we can now difcern no way of falvation, except by faith in Chrift, with repentance from dead works. Now, the knowl- edge of thefe, and the neceffity of holinefs of heart and life, we have received, not by immediate rev- elation, but from our fellow men. And molt of thofe who receive them, to faving effedt, receive the firft impreflions in early life ; receive them from thofe with whom they are converfant in their tender years. The forming mankind to virtue, and rendering them a godly feed, depends much on

Serm. 22.] Parental Duties. 295

the means then ufed with them, and the bias then given to the mind.

3. Restraint is alfo necejfary in the morning of

tip.

By nature man is inclined to evil. This difpo- fition originated in the apoftacy and defcends to the whole race, rendering them untraceable and unteachable — eafily fufceptible of bad impreflions, and indifpofed to good ones. It appears and op- erates at a very early period of life. " The wicked are eftranged from the womb ; they go aftray as foon as they are born fpeaking lies. Their poifon is like the poifon of a ferpent ; they are like the deaf adder that ftoppeth her ear." —

Such declarations are not indeed to be under- ftood literally. None are aftual tranfgreffors, be- fore they are capable of moral action, which is the ftate of the new born infant. He cannot fpeak lies who hath not yet attained the power of fpeech. The poifon of human depravity may, however be compared to that of the ferpent, which begins in its formation, and discovers itfelf when firft capa- ble of a&ion. We fee the effects of depravity in the child, while reafon is yet weak and only bud- ding forth. It is one of the firft appearances in the progrefs of a human being from infancy to manhood. When thefe are difcovered, reftraint fhould begin. Parents who feek a godly feed, fhould no longer delay to counteract the corrupt difpofition, and endeavor to give the young crea- ture, committed to their care, another and a better bias.

2g6 Parental Duties. £Serm. 22*

But, alas! Parental affection too often degene- rates into weaknefs, and giving way to natural per- verfenefs, fuffers it to take its courfe; the confe- quences of which are often fatal to peace and hon- or in after life ; perhaps in that alfo which is to come. It is of primary importance that reftraint fhould hold back the young agent from that which is evil ; and as far as may be, prevent him from affociating with- the vile, who difregard the voice of confcience and harden themfelves in fin.

Suitable correction to imprefs an early fenfe of the evil of fin, and praife to encourage and al- lure in the paths of virtue, are alfo acts of kind- nefs to the unexperienced creature who is entering on the war of life, and coming forward to act its part among enemies and temptations, and thus to prepare for honor or infamy, joy or mifery eternal. Though no fruit of this kind attention may im- mediately appear beneficial confequences com- monly follow ; though fometimes at a later period than was expected ; yea after expectation hath ceafed.

4. Example is another mean of fee king a godly feed.

Good example is particularly incumbent on all who are exalted to rule, whether in larger, or fmaller communities. In the hiftory of Ifrael we obferve the morals of the nation commonly agree- ing with thofe of the governing prince. Nor was this peculiar to that people ; it holds generally, in a confiderable degree, of every other. The man- ners and morals of all who live in fociety, ufually

Sbrm. 22.] Parental Duties. zgy

take a tinge from thofe of their rulers. This is particulaily the cafe with fmaller focieties; efpe- cially with families. Children often imbibe the fentiments, learn the manners, and catch fomewhai: of the tempers of thofe with whom they live, as well as learn their language. Do we feek a godly feed ? It concerns us to be careful what examples we fet before the youth who attend us.

Youth watch and obferve adults, efpecially thofe to whom they look up as friends, and whofe love and kindnefs they daily experience. Adults are difpofed to think favorably of thofe who fhew them kindnefs. From the view of a child, it hides every fault. That a thing was done by a refpecl. ed parent, juftifies it to a child, however criminal it might appear in another.

The temper and conduct, of a benefactor, make a deeper impreflion than his words, and have more influence on the judgment of thofe entering on life. Even little children feel the force of our Savior's rule of judging—-" By their fruits ye {hall know them." Every thing confpires to prejudice chil- dren in favor of parents, and to difpofe them to follow their examples. Bad example is in them efpecially feducing. Children generally follow it, where it is fet before them. Coinciding with their natural bias, precept and counfel are commonly loft upon them, if taught by parental example to do evil. It is therefore of the greateft importance efpecially to the members of a family, that the head (hould " behave himfelf wifely in a perfect O o

*g3 Parental Duties. £Serm. 22.

way, and walk within his houfe with a perfect heart."

5. Prayer, efpecially family prayer is another means offeeking a godly feed.

This duty is important, as it tends to folemnize the heart, and produce a ferious and devout temper; and as it tends to draw down the divine bleffing on thofe who attend it.

When children witnefs a parent daily look- ing up to heaven, and fervently imploring the divine bleffmg on himfelf and them — when- they hear him humbly conferring fin, and its de- merits, and imploring^pardon — when they obferve him devoutly thanking God for exiftence, for con- tinuance in life, and for all its comforts — when they hear him afking grace to help and divine di- rection and guidance — when they fee him befieigng the throne of grace for the Holy Spirit to renew and fanctify thern, enable them to do every du- ty, fill them with love to God and man, enable them to bear injuries and requite them with kind- nefs, yea, to be good and do good — to make them faithful unto death and then to receive them to the rnanfions of glory, and are called to join in thefe folemn addrefies to heaven, What other lcffon is equally inftruclive ? What hath fo direct a ten- dency to folemnize the heart and imprefs it with the moft juft and weighty religious fentiments ? In this view, family prayer is of vaft importance. If attended as every ferious perfon may attend it, cannot be wholly without effect:, and hath often the happiell effect.

Serm. 22.I Parental Duties. 899

It is not great talents, or fhowy gifts, tut feri- oufnefs, folemnity and fervor, which render pray- er prevalent with God and beneficial to man, as a means of exciting to other duties, and producing religious awe and reverence.

This duty is alfo important, as tending to draw down the divine blefiing on the devout worlhipper and on his connexions.

Every good gift cometh down from God ; but his gifts are ufually bellowed in anfwer to prayer— " Ye have not becaufe ye afk not — Aik, and it

{hall be given you for every one that afk-

eth, receiveth." — Spiritual mercies are feldom given but in anfwer to prayer ; and feldom long denied to earneft peifevering prayer. This is the fpint of one of our Savior's parables.* and the purport of many paflages in the word of God.

And when a perfon hath omitted nothing in his power to make his children wife to falvation, what fo natural, whatforeafonable, as to bring them to God, and pour out his foul before him, for his bleffing upon them ? And what fo prevalent with " him who heareth prayer ?"

It is ftoried of Auguftine, who lived in the fourth century, that though the fon of an emi- nently pious mother, he was a very vicious youth —that a Chriftian feeing him pars in the ftreet, fpake of him as an abandoned character, with whom it was difgraceful to affociate — which anoth. cr hearing, obferved, that he was the child of fo ma- ny prayers, that he ceuld not believe that he would ht

■'■'• Luke xviii. 1, &c.

goo Parental Duties. [Serm. 2*.

loft — nor was he loft. Thofe prayers were heard. He was called of God, and like Saul of Tarfus, rnade a chofen veflel to bear God's name to a fcoffing world, and do much in the caufe of the divine Redeemer.*

The fervent prayers which godly parents offer up for their children, afcend like the pray crs and alms of good Cornelius for a memorial before God. When fincere and perfev^ring, they return not empty. They often draw down the divine btefling on thofe for whom they are offered up. If they fail through filial obflinac}' and perverfenefs, they draw a blef. ling on themfelves, to their eternal joy.

These are fome of the ways in which parents ihouldfeek a godly feed. But, alas ! Thefe duties are much neglecled ; therefore the declenfion of religion, and the prevalence of vice.

Those who enter into covenant with God, bind themfelves to difcharge thefe duties. Others are riot devoid of obligation to do the fame. They are duties which rife out of the parental relation, and are indiffolubly connected with it.

Parents have a fondnefs for their children, and wi{h th ir felicity. But do not fome who believe them made for eternity, take care only for the mortal part, which after all their care muft ere long become food for worms, and turn to dufl ! Are there not parents who neither dedicate their children to God, nor teach them his fear, nor

;' iVitherfpoon's Sermon on Education.

Seam. 22.] Parental Duties. 501

walk before them in the right way, nor commend them to the divine mercy ! Cruel parents ! Un- happy children ! How difficult, how dangerous their fituation ! By nature difpofed to error — af- faulted by fubril enemies, whofe temptations fall in with their natural bias, and are ftrengthened by the conduct of thofe whom they love as friends and revere as guides ! Little chance have fuch un- experienced and unfufpetling creatures to efcape the fnares which furround them ! Dangerous, and almoft defperae is their fituation !

Perhaps the endiefs mifery of fome may be greatly chargeable on thofe who under God, gave them being ! A ffe&ing thought ! It concerns par- ents to think on thefe things. If they confider, they muft feel their obligation to fcek a godly feed, and be afraid to neglecl; it.

And let pious parents be perfuaded to labor and not faint in the difcharge of the duties which they owe to God, and the young immortals committed to their care. Though their counfels may be con- temned, and their prayers feem not to be regarded by him who hath power to change the heart, let them not be difcouraged, but perfevere. " Thofe who fow in tears (hall reap in joy." Though the feed lie long under the clods, it will not be loft, but fome how, bring forth fruit.

The counfels, warnings, and examples of faith- ful godly parents commonly make fome impreflion on the children who affc6t to difregard them. The moft dilfolute have their ferious moments; their pangs cf remorfe and terror. At fuch feafons their

302 Parental Duties, [Serm. 22.

parents* warnings, prayers and tears recur to their minds, and feem to rife up before them. This oft- en happens after parental labors have ceafcd ; and after the impreflions they might have made, were fuppofed to have been effaced, they fometimes produce happy effects.

Few children who have been dedicated to God, taught to know and ferve him, and the confequen- ces which will follow their conduct here, and wit- nefled their parents' deep concern, and earneft cries to God in their behalf can forget them — they mufl, they do, at times, affetl them. While any thing of this nature remains, there is hope.

Some, who in early life, feoff at warning and counfel, are afterwards brought to repentance : And fuch often teltify, that impreflions made by parental faithfulnefs in their tender years, were tha means of their awakening and amendment. This mould encourage thofe whofe children give them little hope, to perfevere in the difcharge of duty.

" The Lord faid of Abraham — I know him, that he will command his children and his houfehold after him, and they mall keep the way of the Lord, to do juftice and judgment, that the Lord might bring upon Abraham that which he hath fpoken of him." What ? The richeft and mod Lifting bleflings — becaufe " he would command his children — to keep the way of the Lord."

" It is not a vain thing to ferve God. Then — (when he maketh up his jewels) fhall ye rerum and difcern between the righteous and the wick-

o

ed ; between him that ferveth God, and him that

Serm. 22.3 Parental Duties. 303

ferveth him not." In no other way can we ferve him more acceptably than by following Abraham's example — " commanding our houfeholds to ferve the Lord," and fetting them the example. Whofo doth it, " (hall in no wife lofe his reward."

And happy the youth who fecond the endeav- ors of their parents to render them a godly feed. Such " will find life and obtain favor of the Lord." Here, they rejoice the hearts of thofe who love them, and fmooth the rugged path of age.. The years which to others have no pleafures in them, are not devoid of comfort to thofe who witnefs fil- ial piety and hope to live again in a godly off- fpring. Such parents rejoice in death, and their godly feed, will rejoice with them forever, in heav- enly manfions.

Jptzryr-

yv^sf

SERMON XXIII.

"The Blessing of God on Filial Piety*

Jeremiah xxxv. 19.

Therefore thus saith the Lord of hosts, the God of Israel, Jonadab,the son of Rechab, shall not want a man to stand before vie forever.

ISRAEL were greatly depraved before the days of this prophet, who was fent to reprove and call them to repentance. The prophet faithfully dif- charged his trii'ft ; but labored to very little erFech The chiefs of the nation were offended at its warn- ings and predictions — rofe up againfl him — fliufc him up in prifon; yea in a dark dungeon, where he fank in the mire ; and even fought his life! He was not, however difcouraged. He continued " to warn the wicked from his way, that he mould turn from it. None of thefe things moved him." This was not the only meflenger fent of God to warn that people — he fent to them all his fervants, the prophets ; but they would not hear. The Jews of that age nattered themfelves, that God would nev.

Serm. 23.] The Btefing of God, £$c. 305

er enter into judgment with them. " He might pour his fury on the heathen ; but they fhould efcape — their place and nation would never feel the effects of his wrath, or become the the.itre of his judgments — they were his people — neceffary to his honor — he was their God ; and would con- tinue their God, whatever their character, or con- duB."

The prophets warned them of their miftake— told them that the judgments of heaven hung over them — that their city and fan£tuary would be de- stroyed, many of them perilh in the war, and the relidue be removed into ftrange lands, there to? ferve their enemies — " but they feemed to that de- generate people as thofe who mocked, and they be- lieved them not."

There is a certain grade of depravity whicli feoffs at warnings and laughs at the (bakings of God's fpear ! When this hath become the general eharacler of a people, defolating judgments are near. Thofe who conceive mercy to be the only- attribute of Deity; or the only attribute which he can flfcercife torvards them, are commonly deaf to warnings. Sure evidence that they are given up of God — that his fpirit hath ceafed to drive with them. Rarely are thofe brought to repentance who entertain fuch views of God. Perhaps never, unlefs their views of him are changed. They have no fear of God before their eyes. If mercy ab- forbed every other attribute, there could be no place for fear. And of what enormity are thofe incapable who have loft the fear of God ? Sucbt Pp

306 The Elejfing of God [Serm. 23..

corruption of principle is the bane of practice, and prelude of ruin and wretchednefs. The hiftory of the Hebrews, and the hiflory of mankind, confirm the truth of this remark.

This prophet having long warned his charge to no purpofe, is here directed to apply to them in another manner — to try to fhame them into con- trition, by fetting before them the part afted by a particular family which dwelt among them — the Rechabites, who had for ages religioufly obeyed the injunctions of one of their anceftors, left prob- ably as his dying charge.

Some of that progenitor's requirements feemed rigorous, but being the order of a refpe&ed ances- tor the family confidered them as obligatory ; nor could they be perfuaded to violate them in any particular, though publicly invited to it by a prophet.

It may be proper here to make fame inquiries rela- tive to thefe Rechabites — io the perfon whofe charge they conceived Jo binding ; and the nature and defign of the charge.

The Rechabites are faid to have been a branch of the Kenites, and to have defcended from Ho- bab, the fon of Jethro, Mofes' father in law.*

While Ifrael were encamped at the foot of Mount Sinai, that Midianitifh pried, or prince, vifited Mofes, bringing with him, Zipporah, the wife of Mofes and her children, who had been fent to her father's as a place of fafety, during the doubles in Egypt. Not long after, Hobab, the fon

* Vide Henry and Brown's Dictionary.

Ssrm. 23.] on Filial Piety. 307

of Jethro, appears to have been wich Ifracl in the wildernefs ; and he was invited to go with them to the land of promile, and take his lot among them, and was promifed an equal fliare of bleflings with the feed of Jacob — " If thou wilt go with us, it ihall be, that what goodnefs the Lord fhall do unto us, the fame will we do unto thee." At firft Ho- bab declined, but he eventually complied ; as his defendants were among the Hebrews after their fettlement in Canaan, and they continued among them, and remained a diftinft family, down to the captivity.

One branch of thefe Kenites was denominated from Rechab, an illuftrious chief of the houfe of Hobab ; who had a fon, or defcendant, named Jonadab, or Jehonadab, as his name is fometimes written. Jonadab was renowned for wifdom and piety. He flourifhedin the days of Jehu, almoft three centuries before the Babylonilh captivity ; and was fo famed for fan£Hty and attachment to true religion, that only being feen in his company- was a recommendation to the regard of its friends. Therefore was he treated with refpe& by Jehu, while he pretended a regard for the true God — therefore was he taken up by that prince into his chariot, and made his partner in the deftruclion of idolatry. Such was the man who left this charge to his defcendants, which was fo facredly regarded by them, for fo long a term.

This was a remarkable family. Another who have paid equal attention to the orders of a depart- ed progenitor, and in which none of the members

go8 The Blejfing of God [Serm. 23.

appear to have degenerated from his virtue, is not perhaps to be found in the annals of mankind ! But our furprife will increafe if we attend to the nature of the charge.

The prophet was directed to gather the whole family of the Rechabiles — bring them into the houfe of the Lord — fet wine before them and in- vite them to drink. He obeyed ; offering them a treat, as a family known and refpe&ed inlfrael.

This was not done to tempt them, but to re- prove the Jews, who reforted in great numbers to the temple; though they had call off the fear of the God there worfhipped. God knew, and had probably informed the prophet, that the wine would be refufed. It was refufed, and the reafon afligned — " We will drink no wine; for Jonadab, the fon of Rechab, our father commanded us, fay- ing, Ye fhall drink no wine, ye, nor youribns for- ever. Neither fhall ye build houfe, nor fow feed, nor have any : But all your days ye (hall dwell in tents; that ye may live many days, in the land where ye be ftrangers."

Some of thefemay feem to be ftrangereftriclions; but they fpeak the piety of him who laid them, and his regard to the eternal, if not to the temporal in- terefls, of his pofterity. The prohibition feems to have been the fame with the law of the Nazerites. Wine is doubtlefs here ufed in a large fenfe, for ev- ery kind of flrong drink. " Wine was given to make glad the heart of man." He is allowed to ufe it with temperance and fobriety : But fo many *bufe it to their own hurt, and to the injury of fo-

Serm. 23.] on Filial Piety, 309

ciety, that it is rather a curfe, than a bleffing, to the world. Seeing the evils which refulted from the abufe — the devaftation of men and morals, which it occafioned, this good man, from love to his offspring, warned them wholly to abftain from it. And what evils would many others have avoided, had they confidered the counfel as given to them, and like this family, religioufly regarded it ? The ravages of intemperance, exceed thofe of the fword ; and the moral evils it hath occafioned furpafs defcription !

But why the other reilri&ions included in the charge ? Why muft the defcendants of Jonadab be denied the comfort of warm and convenient dwel- lings, and refide in tents through every feafon of the year, to all generations ? Why mult they pof- fefs neither fields nor vineyards, which were al- lowed to others, and promifed to Ifrael, as part of the bleffing, when they mould fettle in Canaan ? . Peculiarities unknown to us, might render it proper for them to fubmit to felf denials to which others are not called. What they were we prefume not to determine.*

Mankind are exceedingly prone to fet up their reft here, and promife themfelves permanent dwell- ings on this rolling ball. Could this man of God perfuade his pofterity that this was not their home, and engage them to feek another country, that is, an heavenly, and lay up their treafure there, whatever felf denials it might coft them, it mult

* Ms, Henry undertakes to affi;n the reafons of all thefe injunctions, but as none can be afligned which arc not merely conjectural, we c!.ooie rath- er to leave each one to maHfl bis own i o:ik* ^ i may find occauon.

gio The BkJJing of God [Serm. 23,

have been, on the whole for their advantage. This might be the general deGgn of his counfel.

But whatever might be the defign, admirable was the effect. The whole family feem to have liflened to his advice, and for many ages to have obeyed his voice ! " Thus have we obeyed the voice of Jonadab, the fon of Rechab our father, in all that he charged us — and done according to all that he commanded us !"

This was not faid only of themfelves, who then flood before the prophet, but of the whole family, from the time the charge was given, down to that day. There is not the fmalleft probability that a numerous family would inquire after, and find out a code of rules and regulations which had been given nearly three centuries before, and all take it on them to obferve them, if they had been neglected by their fathers, down to their time. They had doubtlefs been obferved with punctuality from the days of Jonadab. Then- ar fwer to the prophet implies it. This had been known in Ifrael. Therefore were they brought into public view, and made the occafion of a fol- emn rebuke of that favored, but ungrateful people who had difregarded the injunctions of an infinite God ! This was the end propofed in bringing the Rechabites into the temple at this time, and gave occafion to the record here made to their honor, and to the blefiings promifed them from above.

Some may laugh at the fingularity of this flrange family — may confider it an evidence of weaknefs to pay fuch regard to the filly rcquifi-

Serm.23*] on Fitial Piety. 3 1 1

tions of a fuperftitious anceftor — deny themfelves fomanv comforts — make themfelves fo lingular — engage thofe with whom they married to conform to the rules of their houfe, and infl.il the fame in- to their children from generation to generation ! But whatever we may think of them, it is manifefl that this fuppofed weaknefs met the divine appro- bation. The prophet fpeaks of them with honor; blefleth them in the name of the Lord, andde- clares, in his name, that their filial piety fhall not go unrewarded. " And Jeremiah faSd unto the houfe of the Rechabites, Thus faith the Lord of Hofts, the God of Ifrael, Becaufe ye have obeyed the commandment of Jonadab your father, and — done according to all that he commanded you : There' fore, thus faith the Lord of hofls, the God of Ifrael, Jonadab the fon of Rechab, fhall not want a man to fland before me forever."

These are not fimply expreflions of appro- bation, but contain invaluable promifes. They are made in the language of the old teftament, but to thofe bleffed with gofpel light, their meaning is not obfcure or difficult. The promife fecured the continuance of this family, and a fucceffion of men of piety and virtue in it as long as God's peo- ple continued — They mould never want a man to Jland before the Lord — to ferve him. That family had no office at the temple, but in a courfe of reg- ular devotion, they flood before God, to minifter unto him. This fhould continue — they fhould remain a religious family. Men of piety fhould always be found among them.

312 The Bleffing of God £Serm. 23.

When the prophet had laid thefe matters before the Jews, he made the application, and denounced the judgments of God againft them, unlefs they turned by repentance. " Thus faith the Lord of Hofts, the God of Ifiael, Go, and tell the men of Judah, and the inhabitants of Jerufalem — Will ye not receive inflru6tion to hearken to my words ? Saith the Lord. The words of Jonadab, the fon of Rechab, that he commanded his fons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment : Notwithstanding I have fpoken unto you, rifing early and fpeaking ; but ye hearkened not unto me."

The prophet then proceeded to remind them of the warnings which had been given them, and the means vvhich had been ufed with them, and to denounce the judgments of God againft them — " Thus faith the Lord of Hods, the God of lfrael, I will bring upon Judah, and upon all the inhab- itants of Jerufalem, all the evil that I have pro- nounced againft them ; becaufe I have fpoken un- to them, but they have not heard ; and have called unto them, but they have not anfwered."

If we confider the flate of that people, and the advantages which they had negledied and abufed, we fhall be convinced that their guilt was attended ed with many aggravations — no other people had fo many advantages and means of information > and few befide were equally depraved."

The family of Rechab might rife up againft them and condemn them. That family had been.

Sfrm. 23.] on Filial Piety. £icj

long obedient to a man like themfelves — the Jews had been difobedient to the God who is above. Jonadab was dead — if his defcendants difregarded his injunctions, he might have no power to punifh their difobedience ; but the God of Ifrael lived— was acquainted with all their crimes, and able to punifh their fin upon them. Neither doth it ap- pear that the Rechabites had ever been reminded of the orders of their progenitor, or their obliga- tion to obey him ; but the Jews had been often re- minded of their duty ; in the ftated, and ordinary means of grace they were daily reminded of their obligation to obey God ; and he had alfo fcnt all his fervants the prophets, to call them to repent- ance; neither had God required fuchfelf denials of his people, as Jonadab of his pofterity — yet Jona- dab had been obeyed, and God had been difobey- ed ! His people "would not receive inftruc^;ion.,* Therefore were his judgments executed upon them, agreeably to his threatenings ; and they are left on record for our inftru&ion. " Now thefe things happened unto them for enfamples ; and they are written for our admonition, upon whom the ends of the world are come."

REFLECTIONS.

I. In the part a&ed by the father of the Re- chabites, we witnefs the concern of a good man, that his children mould mind the things of relig- ion. That good man did not icruple to lay hea- vy burdens on his defcendants, and cut them off from many temporal enjoyments, if it might ferve to keep them humble, and caufe them to Jland be-

Or>

• -

314 The Blejfmg of God [Serm. 23,

fore the Lord. He chofe rather to have his family poor, than to have them proud and vicious.-— Hardships which might ferve to keep them mind- ful of their fituation here, hejudged advantageous : Therefore the charge he left with them.

Pious parents do not generally leave fuch things in charge to their children. They do not, however, neglect the concerns of religion, or leave their families ignorant of them, or their obliga- tion to regard them. They teach them to fear the Lord, and live in all good confcience before him.

II. In the hiflorical fketch here given of the Rechabites, we fee how good people of old, were influenced by parental authority — how they con- fidered themfelves bound to remember and obey the injunctions of religious anceftors, as they wifh- ed the blefnng of God. Where fuch injunctions aredifregardeditis an evidence of great depravity.

Sad inftances of this kind we fometimes witnefs in this degenerate age. We fometirnes fee godly parents, who had labored before in vain to render their children truely religious, fpend their laft hours in urging them not to receive the grace of God in vain — fee them with deep concern, and with their dying br« ath, charging them to mind the things of religion, and not reft until thev rnve found the Savior. Though at firft fome impref- fion feems to be made, it often foon wears off, and the warnings and counfels of thofe who loved them as their own fouls, are forgotten and Reg- lefced !

Serm. 23.J] on Filial Piety. 31$

Could thefe things be forefeen, fenfe of duty- would only extort fuch admonitions from a pious parent, at the folemn period of his departure; for like a neglected gofpel, they are M a favor of death unto death," to thofe who hear them !

But this is not always the cafe. No means have a more direct and powerful tendency to awak- en the fecure, and excite the attention of the care- lefs, than the dying concern and counfel of the faints. Perhaps no other means are oftener bleff- ed to this end. This leads us to obferve,

III. That the part we aft here may have con- fequences, long after we fhall have gone off the flage. This venerable Kenite left a folemn charge to his pofterity ; but who could forefee the efFe6t ? There was little reafon to expect, that his descend- ants would regard it, and be advantaged by it for centuries ; yet it feems to have been the cafe ! His counfels, ftrengthened by his example, made an indelible imprefiion, and were means of diftin- guiftiing his family for many generations !

This mould encourage others to follow his ex- ample— to charge their children to " keep the way of the Lord, and walk in his ordinances and commandments blamelefs." Who knows that his pofterity may not imitate thofe of this man of God ? And for as long a term ? Who can deter- mine that his good example, and counfels may not do good on earth, when his body fhall be mouldering in the grave, and his foul rejoicing in the prefence of his God,"

316 The Blejfingof God [Serm, 23,

On the other hand, there is more than equal reafon to expect that a parent's bad example will be no lefs extenfively influential to mifchief. Many are feduced to their ruin by the contagion of evil example ; nor is any other more perni- cioufly prevalent than that of a parent, or progen- itor.

Be it then the concern of all who fear the Lord to charge their children to fear him, and to fet them the example of " Handing before the Lord." So to do, is to fow the feeds of virtue and piety. A harveft may follow, even after expectation hath failed. If no other advantage accrues, the faithful will deliver his own foul ; he may be the occafion of delivering others ; of " converting finners from the error of their ways ; faving fouls from death, and hiding multitudes of fins."*

IV. The honorable mention made of the Re- chabites, and the bleflings promifed them, mould influence children to liften to the pious counfels of their parents, and attend the duties which they confider important, and charge them to attend, es- pecially at the clofe of life.

That the godly when on the verge of eternity, are divinely influenced to warn their friends, and predict the good or evil before them, was an opin- ion which prevailed among the ancients. There- fore the facred attention paid to their dying words, and fcrupulous regard of their dying counfels. ether we admit, or reject the fentiment, the

* James v. 10, 20.

Serm. 23.] on Filial Piety. 317

counfels which are given at fuch feafons are feri- ous, folemn, and the effeel: of love unfeigned. Thofe to whom they are given commonly view matters in the fame light, and confider them as in* terefting realities, when they come to be them- felves in fimilar circumftances.

Have our pious anceftors left ought in charge to us ? It concerns us to conGder their counfels and injunctions ; and unlefs we have clear and flrong reafons forbidding, we are bound to obey them.

Children are ufually fafe in following the laft counfels of their parents. Few who fuftain that endearing relation, are devoid of concern for the honor and happinefs of their offspring. However they may have themfelves conducted, while in the purfuit of worldly objects, or under the influence of appetite or paflion, when they come to Hand on the brink of another world, the fafcinating charms of this, lofe their power — the infinite difference between time and eternity appears ; and the true value of objects is feen and eflimated. Then the counfel which is given is that of wifdom — it points to duty — to peace and honor — to joy and glory.

It is further obfervable that rich promifes are made in fcripture to thofe who honor and obey their parents, and dreadful curfes denounced a- gainfl thofe who defpife and difobey them. " Hon- or thy father and thy mother, that it may be well with thee and that thou mayeft live long upon the earth. This is the firft commandment with prom- ife. The eye that mocketh at his father, and de-

Si8 The Blejing of God, &c. [Serm. 23,

fpifeth to obey his mother, the ravens of the val- ley (hall pick it out, and the young eagles mail eat it." Thefe fcriptures are not of private inter- pretation.

V. Wjiere the bl effing of heaven hath long refted on a family, and religion been prevalent in it for many generations, the right way becomes comparatively eafy. Thofe born there, grow up in the fear of God, and are early taught to know and ferve him. But how aggravated the guilt of thofe who under fuch circumltances forfake the way of the Lord — cut of the entail of mercy and entail a curfe on their pofterity — (hut: up the king, dom of heaven againft their own offspring ; neither going in themfelves, nor fuffering thofe who are entering to go in ?

Lost to the fear of God, fuch hardened finners j may cry peace, but there is no peace to them ! It concerns them to look to themfelves, for evil is be- fore them S A dtfcent from pious anceftors will not turn away the wrath of God, from thofe who harden themfelves in fin. No — It increafeth their guilt and will increafe their condemnation. The Jews flattered themfelves " becaufe they had A- braham to their father; but many came from the eaft and from the weft and fet down with Abra- ham in the kingdom of God, and the children of the kingdom were cad out" — Yea, having filled up the meafure of their fins, wrath came upon them, to the uttermoft, in this world; and in that to come, it will be more tolerable for Sodom and Gomorrha than for them.

SERM ON XXIV. The Character and Supports of Widows indeed.

i Timothy v. 5.

Now she that is a Widow indeed, and desolate, trusteth in ' God and continueth in supplications and prayers night and day.*

IIMOTHY was ordained a bilhopof the church atEphefus; and this epiftle was written to him by St. Paul, Kis fpiritual father, to teach him " how to behave himfelf in the houfe of God, which is the church of the living God."

The former part of the context contains direc- tions refpe&ing the treatment of widows ; and ef- pecially poor widows who belonged to the church, and were fupported at their expenfe. He is firft directed to " honor widows who were widows in- deed." Here the apoftle explains his meaning, by defignating the character intended. Now " Jht that is a widow indeed, and defolale, trujleth in God,

* Preached at the houfe of one made a widow by her hufband's defertion j who left her in ftraitened circumftanccs to provide for a young family.

320 The Character and Supports £Serm. 24.

and continue th in fupplicaiions and prayers n:ght and day."

Every widow did not anfwer to this defcrip- tion. There were iome who anfwered to no part of it, as he (hews below. Thefe Tirrwthv was not required to honor — not di>ec~led to provide for them, or employ them in the bufineis of the church ; though certain poor and pious women were then ufed to minifter to the fick, of their own fex, and difcharge other charitable labors among them.

In difcourfingon our fubjecl, we mall make a feu) obfervations on the for rows of^widowhood ; then glance at the duties of it ; and the fupports xvhich God hath provided for widows indeed.

A widowed flate is naturally defolate. Mofl widows pafs many folitary hours — a lonefome and melancholy fituation ; — efpecially after having known and enjoyed the focial intercourfe of con- nubial life. The value of all our comforts is bell known by experience ; more efpecially by their lofs, after a temporary poiTeffion.

But the conjugal connexion is fometimes un- happy. In fuch cafes a widowed flate is a releafe from the trials and difficulties which attended it, which may be fevere and diftreffing. The mifcon- ducl;, or unkindnefs of thofe in the neareft rela- tion, wounds in the tendered part, and occafions the mod pungent grief. True. — Yet a flate of widowhood, after fuch a connexion, is commonly more unhappy than after a happy marriage. Ma- ny difagreeables are generally left to afflict the dcf*

Serm. 24.] of Widows indeed. 321

olate. Reflexions on fuch connexions and the trying fcenes pafied while they continued, are dif- agreeable; and many cares peculiar to their fitu„ ation often diftrefs the widows. The care of off- fpring, where there are offspring, devolves whol- ly on them ; which, if left in flraitened circum- ces, is often a burden they are unable to bear. And where aid is kindly afforded, Mill the concern Which lies on them, is oft times diftreflirtg. " Pangs and forrows take hold upon them — their couch is wet with tears; their eyes confumed wirh grief." If thofe thus tried are widows indeed, they follow the line drawn in the text — trnjl in God, and con- tinue in prayers and fupphcations night and day.

As it is the duty, it is alfo the comfort and fup- port of the defolate to trufl in God. When ftreams dry up, we go to the fountain : So when creature} comforts fail, intereft unites with duty, in point- ing us to the Creator. He is the fource of com- fort— that which comes by means of the creature comes frOm him. The creature is only the medi- um of conveyance.

When the faints become defolate — when their Worldly comforts fail and their hopes decay, they are directed to return to God and put their truft iii him ; and alfo to bring with them, thofe for whom they feel interefted — their helplefs dear ones, and he hath promifed them protection. " Leave thy fatherlefs children, and I will preferve them alive, and let thy widows truft in me."

Fallen creatures are exceedingly prone to lean to the world — 'o promife themfelves comfort in it, R R

322 The CharaBer and Supports [Serm. 24.

and fupport from it. They generally look elfe- where before they look to God. Difappointed in one worldly object they often run to another, and another. They never come to the Creator, and make him their hope, till convinced that what they feek is not to be found in the creature. God fometimes brings his people into ftraits,and flrips them of their earthly dependencies, that having no where elfe to truft they may come to him and call their care upon him.

Even the Chriflian may need the rod of adver- fity to keep him mindful of his dependence on God, and prevent his refting on the creature for fupport. For after union with Chrift, worldly ob- jects retain too large a ftiare of his affection, and he is too much inclined to lean upon them. His attachment to thele things is often too ftrong ; draws away his heart from God, and renders him too lit- tle mindful of him who is his portion and reft. Therefore is it often neceffary to deprive him of his earthly dependencies, that being defolate, he may return to God and renew his reliance on him.

It becomes the defolate, not only to truft in God, but to be thankful that they may truft in him. Thofe who have God for their portion, have an abiding fatisfying portion. God will be more and better to them than earthly friends, or earthly treafures. Friends often forfake them ; or ceafe to be friends, and become enemies — " Riches take to themfelves wings and fly away." But God abides ;

Serm. 24. j of Widows indeed, 323

he hath faid, I will never leave thee, nor forfake

thee."*

Now Jhe that is a widow indeed, and de folate, while Jhe trujleth in God continuethm judications and pray- trs night and day.

Those of this character when they find them- felves deftitute of worldly comforts and fupports, go to God and pour out their fouls into his bofom. Like the Pfalmift they ftir up themfelves to trufl; in him. We find that faint expoftulating with himfelf in a time of trouble and darknefs, and chiding his deipondent temper. " Why art thou caft down, O my foul ? And why art thou difqui- cted within me ? Hope thou in God ; for I fhall yet praife him, who is the health of my counte- nance, and my God."

While thus ftirring up themfelves to trufl in God, the faints pour out their fouls before him in fervent prayer. This the apoftle declares to be the manner of thofe, whom he terms widows in" deed — they trnjl in God, and continue in f up plications and prayers night and day.

Such was the aged Anna, who met the infant Savior, " when he was brought into the temple, to do for him after the cuftom of the law. " She de- parted not from the temple, but ferved God, with fallings and prayers night and day."

The child, when in affliction, is wont to run to its parents and tell them the fad tale of its forrows. So the child of God, flripped of other fupports, fpreads its grief before him who poffeffes all pow-

* Hebrews xiii. $.

324 The Character and Supports [Serm. 24.

er, and is able to deliver out of all diftrefles : And as the child continues ?ts cries and pleadings with its parent, as long as its forrows continue; fo the child of God, while it remains in affliction, perfe- veres in fupplications and prayers to its Father in heaven.

When feeking temporal bleflings the good man afks with fubmiflion, " Not as I will but as thou ■jvilt" — teach me to acquiefce in thy dealings and to fay " thy will be done." But when feeking fpiritual bleflings, he cannot be too importunate, or perfevering. Refpe&ing thefe, the divine glo- ry, unites with his intereft, in requiring him to *' be inliant in prayer — to pray and not faint." Or, to ufe the bold language of the prophet, to re- folve to " give God no relt," till he hears and helps. In fuch cafes the faints may plead God's honor and the glory of his great name, as well as their own neceflities.

When we come to afk mercy of God, and to pray for grace to love and ferve him, we may plead and expoftulate for the beftowment. Is it not thy will, that we mould be renewed and fan6tified — that we mould repent of fin — believe the gofpel, and follow after holinefs ? Is it not thy will that we mould become new creatures — love thee — love Our duty, and refign ourfeives to thy difpofal ? Is it not thy will, that we mould acl: wilh propriety under every trial, and difcharge with fanhfulnef^ every duty — that we mould honor thee in adverfi. ty, as well as in profperity ? Grant us then thofe divine influences which are necefifary for us. The

Serm. 24-1 of Widows indeed. 325

honor of thy great name is concerned — it unites with our neceflities in requiring the beftowment of the mercies which we aik."

Thus did Mofes when pleading for Ifrael, when God had threatened to deftroy them for their re- bellions againft him. " Now if thou kill this peo- ple as one man, then the nations which have heard the fame of thee, fhall fpeak faying, Becaufe the Lord was not able to bring this people into the land which he fware unto them, therefore hath he ilain them in the wildernefs — pardon, I befeech thee, the fin of this people, according to the great- nefs of thy mercy" — So Jofhua, on a fimilar occa. fion : His plea in their behalf is urged from this consideration, that the honor of God was concern- ed, and required the mercy which he implored — " What wilt thou do unto thy great name ? What ? If Ifrael turn their backs before their ene- mies ? If thy people fail to drive out their ene- mies and polfefs the land which thou haft fwom to give them ?"

We may ufe the fame argument when interced- ing for the grace which we need to enable us to glorify God by a becoming temper and conduct under trials, and by a fuitable improvement of providential difpenfations ; and it will be ourbeft plea, or moft prevalent argument.

We may meet with difcouragemen's — God may feem deaf to our cries — to delay his mercy ; but if we " pray and faint not," he will not al- ways fay to us, nay. He will hear and help us. For his own name's fake he will do it.

326 The Character and Supports [Serm. 24.

When the woman of Canaan aflced mercy for her daughter, no encouragement was given to her firft petition — the reply feemed harm—" It is not meet to take the children's bread and caft it to dogs." But (he perfevered, and her faith and fervor prevailed. " Be it unto thee even as thou wilt." The fame will be the anfwer to every humble fuppliant for fpiritual mercies, and for divine fupports, who perfeveres in his addreffes at the throne of grace.

Respecting temporal matters, we know not what to pray for as we ought — know not what is beft for us. Afflictions may be mercies. They often are fo. Some have blefTed God for them here ; more will probably do it hereafter. That they do not ufually denote want of love in God, is manifeft from the declarations of his word — ■ " Whom the Lord loveth he chafteneth, and fcourgeth every fon whom he receiveth. If ye endure chaftening, God dealeth with you as with fons — if ye are without chaftifement, then are ye baftards and not fons." Thofe were determined finners, given over to reprobation, of whom God faid, " Why mould ye be ftricken any more ! Ye will revolt more and more."

When afflictions ferve to purge away fin — to !« purify and make white," they are changed into mercies. Inftead of complaining, we have reafon to blefs God for them. This hath often happened. Afflictions arreft the attention — lead to confidera. tion, and reclaim from error. " Before I was af- flicted, I went aflray, but now I keep thy word."

Serm. 24.] of Widows indeed. 237

Prosperity hath often a different effect. To the wicked it is frequently fatal in its confequences ; here they have their good things, and they reft in them, forgetful of God, and the other world which they muft foon enter, to receive according to their works. Neither do the people of God always ef- cape injury when they attain the things they here defire. The profperity we covet is more danger- ous than the adverhty we dread. Few can bear profperity — few remain long uncorrupted in a profperous flate. A ftate fo difficult and danger- ous is feldom long the flate of the righteous. It is more commonly the Mate of the wicked. The righteous have their trials here ; and this kind of trial, [profperity] hath more often feduced them, than its oppofite. David and Solomon were fad examples of the baleful effects of power and great- nefs, riches and honor ; but they were brought back to God and duty by the rod of difappoint- ment — by the corre&ings of affliction.

Adversity is not always productive of good. Some repine at the orders of providence — at their lot in the world. Trials four their minds and render them morofe and peevifh. We read of fome who u blafpheme the God of heaven" be- caufe of their fufferings. Thefe are enemies of God, and their fufferings here, are a prelude to greater fufferings hereafter. The cafe is different with thofe who have Chrift's fpirit ; they fee a providence in whatever they meet with here; refer themfelves to him who rules over all to choofe for them, and order out their changes, not doubt-

328 The Character and Supports [Serm. 24;.

ing but his grace will be fufficient for them, and all work for their good.

We are fure that God orders wifely. The fta- tion then, which he a (Tigris to us, is moft fuitable for us ; the comforts and corrections which he difpenfes, moft fit and proper. If wife for our- felves we would not wifh for alterations in them. We fhall only be concerned to follow where God leads, and only pray that he will not leave us, but guide us to his kingdom.

Let us bring home thefe considerations, and in- quire how we are affected by God's dealings with us, and what temper vve maintain ? We have com- forts and corrections. Do we fee the hand of God in them ; acknowledge the comforts to be unde- fended, and the corrections lefs than our demerits ? Do we blefs God for the former, and humble our- felves under the latter ? Or do the former render us forgetful of God, and proud and fcornful to- wards men ? Do the latter humble and abafe us ; keep us mindful that this is not our reft, and quicken our preparations for that world where ail tears will be wiped away from our eyes ? Or do they caufe us to murmur and repine, as though we fnffered unjuftly ?

Both mercies and afflictions will be a favor of life or death, according to the effecT: which they have upon us, and the temper and difpofition they produce in us. If mercies increafe our love to God, and concern to honor him, then are they mercies indeed. So are afflictions, if they hum- ble us and quicken us in the way of duty ; but if

Serm. 24.3 °f "Widows indeed. 329

their effect is different they increafe our guilt, and will increafe our condemnation.

Whatever may be our Situation here — wheth- er we have kind and faithful friends, or are left defolate, or are furrounded with enemies ; wheth- er we have joys or forrows, we need the divine influence to enable us to make a good improve- ment, and to render them the occafion of good. We need divine aid and influence, no lefs in profperity than in adverfity. Whatever, there fore, may be our fituation and circumftances, fen- fible of our weaknefs and blindnefs, let us return to God as our reft, trujl in him, and continue in fupplications and prayers night and day ; and his grace will be fufficient for us ; for he hath faid to none " feek ye my face in vain*'*

Ss

SERMON XXV.

The Good Man Useful in Life and Happy in Death,

Psalm xxxvii. 37.

Mark the perfect man, and behold the upright : For the end of that man is peace.*

±HE fubjecl; of this pfalm is the way and end of the righteous and the wicked. It is defigned to calm the minds of good people when tried with ad- verfity, and to reconcile them to the divine admin- iftration in the unequal diftributions of Providence, and the apparent difregard of character, in thofe diftributions. With thefe views, the writer, after glancing at the lives of faints and finners, calls our attention to their end, noting the manner of their exit out of life.

The text relates to the righteous. In difcourf- ing upon it, We Jhall confider the excellence of their characters, and their peaceful end ; and add afezo re- flexions.

* Preached at the Funeral of Afa Witter, Efq.-0£t. 9th, 1793.

Serm. 25.] The good Man Ufeful in Life, &c. 331

I. We are to conjider the excellence of their char- afters. Mark the per/eft man and behold the up. right. —

The perfect man, — This may feem a ftrange rep- refentation of an imperfeel creature — a creature which viewed in the glafs of the divine law ap- pears deformed, and tried by the perfeel rule mud be condemned — a creature whofe beft fervices can find acceptance with God, only on the plan of grace ! For fuch is man fince the apoftacy — fuch the faints feel and confefs themfelves. But how- ever ftrange the reprefentation, it is drawn by the pen of infpiration, and applied to the faints.

Perfection is fometimes attributed to particu- lar faints. " Noah was a juft man and perfect in his generation/' Similar is the defcription given of Job. " There was a man in the land of Uz, whofe name was Job : And that man was perfect and upright."

In the text, the term perfect, hath not a partic- ular reference, but refers generally, to thofe who have been renewed by divine grace. But when applied to a fallen creature it muft be underftood with limitation. We have feen it applied to Job : Hear him then fpeaking of himfelf — " If I juftify snyfelf, my own mouth fhall condemn me. If I fay I am perfect it ihall prove me perverfe."

St. John held a high rank among the faithful; yet fpeaking of the faints, and including himfelf, he obferves — " If we fay that we have no fin we deceive ourfelves, and. the truth is not in us — If we confefs our fins, he is faithful and juft to for-

332 The good Man Ufeful irtLife [Serm. 25.

give our fins.* St. Paul had before declared that <6 there is none righteous, and that the Scripture hath concluded all under fin."

In what fenfe then are the faints perfeB ? And wherein confifts the excellence of their character ?

1. The faints are perfeB in Chrift. " In him dwells all thefulnefsof the Godhead bodily." His righteoufnefs is made theirs. " They are com- plete in him. He is made of God unto them wif- dom and righteoufnefs, fan&ification and re- demption." In this view every good man is a per* feB man.

The faints before the gofpel day were but very partially inftructed refpecling the way of falva- tion. They knew not how they were to be faved through a Redeemer who had not come in the flefh. But the matter was open to the divine eye. And it is obfervabie that the term perfeB is never affurn- ed by the faints. They confefs their own empti- nefs and abafe themfelves before God. Where perfection is attributed to them, it is always by thofe whofpake as moved by the Holy Ghoft.

2. The faints are the fubjects not only of an imputed, but alfo of an inherent righteoufnefs : And have been fo from the beginning. " Noah was a juft man and perfeB — Job perfeB and up- right. In this refpecl they were not made to dif- fer from other faints. All the faints are born of God — they are renewed after the image of the Creator and made to bear the image of the heav- enly. The change which takes place in them cauf-

* 1 John i. 8 — 10.

Serm. 25.] and Happy in Death. 333

es them to favor the things of God j to love holi- nefs, and delight to do good as they have oppor, tunity and ability.

They are juft and upright ; juft toward man, and upright before God.

Justice refpects the part which mankind aft toward one another. It is oppofed to fraud and injuftice. The juft man is fair in his dealings — gives to all their dues — is careful to fulfil every truft, and to do by others as he would others mould do by him.

Such is the character given of him of old, who " was pzrfeU in his generations," when " the whole earth was filled with violence, becaufe all flelh had corrupted their way." And every good man follows his example ; hath refpect to all God's commandments, and hates every evil way. Per- fection, in the ft ri ct fenfe of the term, is his wiffi and his aim, though he doth not expect; to attain it while refident in the body. But he " forgets the things which are behind and reaching forth to thofe which are before, he preffes on," endeavor- ing a nearer conformity to the divine pattern.

While he is juft toward man, he is fincere to- ward God, acting uprightly before him. He is really the good man he appears. His profeffion is not diffembled. His heart is right — his eye Tin- gle. Sincerity is gofpel perfection. In this true religion very effentially confifts : And it is found on all the faints.

The good man keeps in mind his covenant en- gagements. For the vows of God are upon him

334 The good Man, Ufeful in Life [Serm. 25,

and he is careful to fulfil them. He doth not wifh to be releafed from his obligations with which he is bound to be the Lord's and to ferve him. He is concerned to honor God — thinks nothing unimportant which he hath required, though the reafons of the requirement may lie out of fight. " Lord what wilt thou have me to do ?'a is his daily inquiry. And he feeks to know, that he may do his duty. He waits on God in the ways of his appointment, and is bufy about the work afligned him. He is alfo fteady in his coun- fels and uniform in his conduct. His heart is ef- tabliftied by grace, and his life accords with the inward principle. He is not whiffling and un- fteady, "carried about by every wind of do&rine** —taken and drawn away by every new fcheme of religion ; but " holds faft the faithful word ; and is able by found doctrine both to exhort and con- vince gainfayers." He doth not " put his hand to the plough and look back," but perfeveres to the end, and is faithful unto death. The fear and love of God reigning in his heart, govern his life and direct his way, rendering him an uniform character. Therefore do thofe mod intimately acquainted with him, convinced of his integrity— that he is free from duplicity, and that he abhors evil, and all approaches toward it, both value him themfelves, and make him known to others ; and by bringing him into public view, render him a public blefling. Neither doth he difappoint their expectations, but according to his ability, acquits himfelf with honor, and doth good to all around him.

Serm. 25.] and Happy in Death. 335

Others may differ from him in fpeculative opin- ions ; other good men. Such differences are una- voidable in this ftate of darknefs and uncertainty. No two perfons fee alike in every thing, whatever may be pretended. But thofe who know the perfect and upright man,wi\\ generally allow that he a 6b fin- cerely towards God and man. While thofe. who are connected with him by tender ties, who are fo happy as to make with him the journey of life, are led by a thoufand kind offices and namelefs a£ls of benevolence and goodnefs to revere and love him.

Such is the character intended in the text- Such the perfect man and upright in himfelf, and in the eftimation of thofe who know him. Thus doth he pafs through life, feeling and conferring his deficiencies, lamenting that he can do no more for God's honor, and relying on grace alone in Chrift, for acceptance with him.

When a perfon of this defcription M having ferved his generation, by the will of God falls afleep," not only relatives and near connexions, but all who know his worth, mourn his exit, and ■weeping around his corfe, bedew his hearfe with tears. His name is revered, his memory is blefF- ed, and even envy is filent.

II. We are to confider his peaceful end — The tnd of that man is peace.

By a perfon's end, his death, the period of his mortal life is intended. It doth not intend the end of his exiftence — the modern infidel terms ufed to exprefs death. So in other fcriptures #* as

33°* The good Man Ufefulin Life [Serm. 25,

when God foretold the deftru&ion of the old world— " The end of all flefh is before me." So Balaam, when looking forward to his exit out of life — " Let me die the death of the righteous, and let my laft end be like his." Had death been the period of his exiflence, it would have been a mat- ter of indifference whether it found him righteous or wicked. As to hope in death there would have been no difference. But this is not the cafe. Man hath an immortal part within. At the period of mortal life, he enters on an interminable ftate.

Mark the perfect man, and behold the upright : For the end of that man is peace. He finds peace at the approach of death — in death, and after death. In order to a due eftimation of the value of true religion in itfelf, and in its reward, we are here called to obferve the good man's end. It de- mands our careful attention. For the fcene is pe- culiarly inflructive. It animates to a difcharge of the duties of life, and fupports under its trou- bles ; efpecially at the approach of death, when worldly comforts fly away.

The wicked who live in habitual neglect of re- ligion, or the indulgence of vicious deQres, are commonly filled with difmay and horror, if reafon remains, when they perceive their end draw nigh* The flights which they have call on the gofpel, and on the grace therein offered ; their neglects 06 known duty ; their acts of injuflice, intemperance, uncleannefs, or other immoralities, the remem- brance of which were almoft obliterated by rime, at that awful period rife up before them ! Confcience

Serm. 25.] and Happy in Death, 337

awakes ; and when they conlider the denunciations of divine wrath againft thofe who do fuch things, and have pleafure in them, fear harrows up their fouls ! They anticipate eternal woe, and are fill- ed with agonizing honor ! Then do they appear all hurry and confufion ! The great work of life to do, and opportunity gone forever ! Bewailing paft madnefs they cry undone ! Undone! Such often continues their Mate, till the king of terrors driving them away without hope, {huts up the fcene !

But the perfeH and upright man, how happily different when death draws near ? If pofTeflTed of himfelf, like the ftijl fummer's evening, he is calm and ferene. He talks of death with as much com- pofure, as one returning from a ftrange country, to his native land ; or as one returning from captivi- ty and flavery, to his father's houfe, to his family, and to the fociety of friends, dear as life, and with much more railed expectations !

Some ties of nature — dear connexions, bind him indeed to earth, and would detain him here; but flronger bonds allure and draw him away to- ward a better world. If concern for dear ones he mull leave behind intrudes and tempts him to wifh a longer flay, he remembers that though he dies, his God lives — that God hath filled himfelf the " Father of the fatherlefs and judge of the widow ;" that he hath faid " Leave thy fatherlefs children with me, I will preferve them alive, and let thy widows trufl: in me." Supported by fuch com- forting declarations — fuch kind promifes of a faith- T t

338 The good Man Vjeful in Life [Serm. 25.

ful God, and the allured belief of his mercy and truth, he refigns them to his care and leaves them with him, not doubting, but he will preferve them, or difpofe of them, as fhall be mod for his own, glory, and their good.

As to temporal matters, which often trouble thofe, who are chiefly concerned about worldly things, they cannot greatly affect one who believes himfelf heir to an eternal inheritance. For the comfort of thofe whom he leaves behind, he wifh- es to have his temporalities fettled, and his ac- compts intelligible ; that no difputes may arife, no injuflice be done ; but as to any concern which he personally takes in them, they appear in his view contemptible. He views them as unworthy his regard, as the beggar, who hath been called to the poffeflion of a crown the rags which he carts off to put on his robes.

As death approachetb, the perfett and, upright man, who realizeth his flate, looks back with com- fort, approving the part he hath acted, after reno- vation, and forward to the enjoyment of God, with ftedfaft hope and ftrong confolation.

We have this happinefs of a dying faint, exem- plified in St. Paul — " I am now ready to be offer- ed, and the time of my departure is at hand : I have fought a good fight, I have finilhed my courfe, I have kept the faith : Henceforth there is laid up for me a crown of rightcoufnefs, which the Lord, the righteous judge, fhall give me at that day." — His rejoicing was " the teflimony of his confcience, that in fimplicity and godly fincerity, he had had

Serm. 25.] and Happy in Death. 339

his converfation in the world." In the teftimony of his confidence, he read the evidence of his good eftate — of his fincerity towards God, and of his in. tereft in Chrift. He viewed nothing which he had done as meritorious — as laying God under obliga- tion. Grace in Chrift was all his hope. But he confidered his love to God, and his zeal in his caufe, as evidential that he was born of God, and the fubjett. of divine grace in the Redeemer. Thence he inferred his title to the inheritance, pre- pared of God for thofe who love him.

Other faints do the fame. In the teftimony of confcience that they love God, and have obtained grace to ferve him, they read their intereft in the covenant and in the promifes, in all their divine fulnefs.

This is the beft, yea, the only evidence, of an intereft in them. Where this is found, the matter is determined ; there can be no reafonable doubt of their good eftate ; but where it is wanting, eve- ry thing befide is of no avail.

It is natural for a fervant, when he fees a reck- oning day at hand, to look back, and inquire how he hath improved his truft, and what account he hath to give ? And from the teftimony of con- fcience, he anticipates the reception he may expect from his lord.

Mankind feel themfelves accountable to God and naturally expecl: to receive from his impartial hand, according to their works ; and when they perceive their probation drawing to a clofe, they

340 The good Man UJeful in Life [Serm. 25.

naturally look about them, and inquire how they can appear before their Judge ?

The dying Chriftian is fometimes heard obferv- ing to thofe about him — " My glafs is almoft run. Would to God I had been more faithful, and done more for him who loved me, and gave him- felf for me. But blefled be his name, he hath en. abled me to choofe him for my portion, and en- abled me to ferve him in fincerity ; though I have done it with much weaknefs and imperfection. Now I rely on his grace ; his grace will be fuffi- cient for me ; it will fupport me in death, and re. xvard my poor fervices with an eternal reward."

But if confcience, as death approacheth, fpeaks a different language — If it teftifies to a departing foul — " You have ncgle&ed the great falvation — lived in pleafure and been wanton, minding only earthly things," it fills the foul with anguifh unut- terable, caufing it to anticipate eternal horrors !

The perfect and upright, as he rejoiceth at the approach of death, if reafon remains, often rejoic- eth in death. " When he walks the dark valley, God's rod and ftaff comfort him — He fears no evil becaufe God is with him." He is fometimes, rea- dy to exclaim in the triumphant language of the iefurrec~lion, " O death ! where is thy fling ? O grave where is thy victory ?"

Sometimes indeed, the upright, while here, ei walk in darknefs" — Sometimes the lamp of rea- fon goes out, before the departure of the foul; ib that the dying Chriftian hath no fenfe of his fitu~ fctjon. At other times, God may hide his face

Serm. 25.] and Happy in Death. 341

from thofe whom his foul loves, and caufe them to go on their way forrowing. Poffibly this may- con ,nue to the clofe of life ! But if it doth, the clouds are all difperfed at the moment of death. No fooner are the clayey tabernacles diffolved, than the veil is rent, and the brightnefs of celeftial glory fhines in upon them. Peace eternal and di- vine, is theirs forever. Clouds will no more hide God's face — Fears and doubts, no more diflrefs them ; nor Satan caft his fiery darts at them again forever.

In the other world, God will dwell with his peo- ple, and "wipe away all tears from their eyes: There will be no more death, neither forrow, nor crying, nor any more pain ; for the former things will all have paffed away. There will be no more curfe, becaufe no more fin. For the fpirits of the juft will be made perfect." They will then be with God and rejoice before him ; for they will have " entered into his temple to go no more out."

REFLECTIONS.

I. The confiderations which have been fuggeft- ed afford comfort to the righteous, while groaning under the burdens and forrows of life, and fup- port in the folemn hour of death. They minifter confolation alfo to thofe who mourn the lofs of pious friends — an occafion of forrow which we often experience in this vale of tears.

Here all have trials and afflictions — the perfect and upright not excepted. But the time is Abort. The good man's trouble terminates with mortal life, His end is peace — his Immortality glorious.

342 The good Man Ufefulin Life [Serm. 25.

The wicked are difmayed when they look for- ward and confider their end, or the time of their departure. To the good man it is defirable — " He then refts from his labors, and his works follow him." St. Paul, " had a defire to depart, and be with Chrift." He knew that " a crown of right, eoufnefs was laid up for him, which the Lord, the righteous Judge, would give him at that day." This was not peculiar to him ; it is common to all thofe " who love Chrift's appearing." Thofe now in glory were lately fufFerers here : But their fufferings are ended — " They have entered into peace : They reft in their beds, walking in their up- rightnefs."

II. Our fubject teacheth the conditions on which only we can hope for peace in death, and happi- »efs after death. Thefe depend on the ufe which we make of life — on the manner in which we are affected by the overtures made us in the gofpel ; they are the fruit of receiving Chrift and obeying the gofpel ; for it brings falvation only to thofe who obey it.

Would we "die the death of the righteouss and have our laft end like his," our lives muft be preparatory — we muft " mind the things which belong to our peace — live in all good confcience before God, and not fuffer ourfelves to be moved away from the hope of the gofpel."

III. Though when " the myftery of God ffiall be finifhed, his judgments will be made manifeft ;" hitherto, " his way is in the fea, and his judg- ments are a great deep." We know that his way

Serm. 25.] and Happy in Death. 343

is perfect ; but witnefs many things in the divine adminiftration, which we do not underftand. We have no line to fathom the depths of providence.

Ofte n the perfcB and the upright are early remov- ed out of life — thofe who are friends of religion, and fupporters of order and juftice; whofe hearts are filled with benevolence — who are the excellent of the earth! While thofe of different characters, who we mould fuppofe might well be fpared, yea, whofe removal, we mould judge a mercy to the world, are left to prolong their days ! Some who are early vicious, and daily grow worfe, are never, thelefs continued, and permitted to difhonor God, and fpread error and mifchief among mankind, till at "an hundred years old they die accurfed !"

Such events often occur, and under the divine adminiftration ! They are permitted of him who cannot miftake ! In a fenfe, they are the Lord's doings, and marvellous in our eyes 1"

M The Lord reigneth, let the earth rejoice— Clouds and darknefs are round about him : Right- eoufnefs and judgment are the habitation of his throne. Wait on the Lord : Be of good courage, and hefhall ftrengthen thine heart ; wait, I fay, on the Lord."

SERMON XXVI.

Departed Saints Fellowservants with those yet on Earth.

Revelation xxli. 9.

1 am thy fellow strvant, and of thy brethren the prophets.

J. HE revelation made to St. John in the ifle of Patmos, was a comfort to the fuffering apoftle, and a bleffing to the church. " Blelfed is he that read- eth, and they that hear the words of this prophe- cy." The beginning indeed was dark; the pro- phetic {ketch, was for fometime, gloomy : It un- folded a ftrange fcene of declenfions and abomi- nations, which were to difgrace the church of Chrift and mar its beauty; and a difmal feries of woes on woes, for many ages. The church, then fo pure, was to be corrupted, to become " the mother of harlots and abominations of the earth, and to make herfelf drunk with the blood of the faints and with the blood of the martyrs of Jefus \" When the apoftle " faw, he wondered with great

Serm. 26.] Departed Saints Fcllowfervants, Qc. 345

admiration." Had the vifion clofed with fimilar difcoveries, no joy would have been occafioned by them; but grief ineffable. The apoftle might have funk under them. But they finally appear- ed diverfe, and adapted to comfort him, and fill his heart with joy. He faw the caufe of Chrift triumphant — true religion to have become uni- verfal, and heavenly glory the reward of the faith- ful!

When the veil which had been fpread over thefe things was drawn afide, and they broke out to the view of this man of God. he feems to have been enraptured and loft in ecftacy. He prof- trated himfelf in adoration of the celeftial mef- fenger : But was forbidden by the angel — " See thou do it not; I am thy fellowfervant, and of thy brethren that have the teftimony of Jefus. — Worfhip God." This happened at the beginning of the joyful part of the vifion, when the tri- umphs of Chriftianity were firft difclofed.*

We are under no temptation to give undue hon- ors to bearers of evil tidings : But even " the feet of thofe who bring good tidings are beautiful."

The angel having thus reftrained the apoftle from paying him divine homage, proceeded to fin- ifh the fketch which he had begun of the glory which remains for the people of God. When it was nearly completed, the ftill imbodied faint, a- gain forgot himfelf, and overcome by a fight too ftrong and glorious for frail humanity, fell down in humble adoration of the heavenly minifler I

* Revelation xix 10.

U w

346 Departed Saints Fellowfervants £Serm. 26L

Mad with joy he appears to have been bewildered, and in a momentary delirium; but was again pre- vented by the angel ; and the fame reafon affigned as before — J am thy . fellowfervant, and of thy brethren the prophets.

This declaration is remarkable. How are we to underftand it ?

It ihould feem that this meffenger from above was originally one of our race. / am thy fellow- fervant. —

We are inclined to believe that he had once in- habited a human body, and had his refidence on earth — that this was one of the old prophets, who having been releafed from the work to which he had been firft called, was now ferving God under another form, in a more dignified ftationand with greater powers than he had poileffed while yet on probation.

We may miftake the Scriptures ; but have been induced to believe that when the faints drop thefe bodies, and are joined " to the fpirits of the juft made perfect," they become angels, and are after- wards employed in the fervice of God, as his mef- fengers and agents, whom he " fends forth to min- ifter to the heirs of falvation," and to tranfaQ. bufr- nefs for which he hath fitted them, and in which he is pleafed to employ them.

Some reafons of this belief are adduced in the following difcourfe.

When a child of God is releafed from the body, he is freed from the remains of depravity, and from his native bia3 to evil, and according to his nature,

Serm. 26.] with thofe on Earth, 347

made perfocl; in holinefs. His reafon is retained; yea, his rational capacity is enlarged ; and thofe who are aflbciated with the bleffed inhabitants of the upper world, doubtlefs enjoy better means of information than are to be found on earth.

Some indeed, have fancied, that foul and body fleep together from the epoch of death till the ref- urre&ion ! That during that term, the foul is chain- ed down in a ftate of infenfibility ! That the hap- pinefs of the faints, during the intermediate term, is no other than a fleep without dreams — a tempo- rary nonexiftence ! Strange !

The thoughts of death would make the good man tremble, did he conceive fuch to be its nature. Here he is compaffed with infirmity, and groans, being burdened. But fuch an exiftence, which capacitates him to do fomewhat to honor God, and benefit man, is preferable to a fufpenfion of exift- ence.

Suspension of exiftence! What is a fufpenfion of exiftence, but a temporary annihilation ! — A complete folecifm ! From fuch a ftate there could be no refurre&ion. There could be only another creation, which mull conftitute not the fame, but another creature. The idea of a fufpenfion of ex- iftence, is fcarcely fuppofable ; and the reality of it contradicted by every part of revelation.

Death is reprefented in the Scriptures, as a fep- aration of foul and body ; not as their fleeping to- gether. " Thou changed his countenance, and ftndeft hint away," is a defcription of death drawn hy Job — which anfwers to that given of Rachel's —

348 " Departed Saints Fellowfervants [Serm. 26.

" As her foul was in departing, for fhe died." And a refurreclion is reprefented as a return of the foul to the body from which it had been feparated : As of the widow's fon whom Elijah raifed from the dead — " And the foul of the child came into him again, and he revived." The language of the New Teftament is the fame. This day thou (halt be with me in paradife," was a promile made by our Savior to a penitent fellow fufFerer on the crofs, whofe body was the fame day committed to the grave. St. Paul " had a defire to depart and to be with Chrift," which he oppofed to abiding in the flefh." If foul and body fleep together in the grave, he would have been no fooner with Chrift, than though he had lived here till the refurreftion. When St. John was indulged a fight of heaven, he faw the fouls of the martyrs who had been flain before that period, and heard them crying for vengeance on their murderers who were yet living on earth.*

The Scriptures are fo explicit refpecTing the Hate of the dead, that a fufpicion that they remain fenfelefs while their bodies moulder in the duft, appears ftrange. The righteous dead certainly re- joice in God's prefence and are alfociated with fellow faints. " The Lamb, which is in the midft of the throne, feeds thern, and leads them " to fountains of living waters ; and God wipes away all tears from their eyes."

Neither do they remain inactive — " They ferve God day and night — in his temple," fome

* Ilevelatiun vi. o, 10.

Serm. 26.] with thofe on Earth. 349

may fay. God's temple may here mean the uni- verfe, that vatt temple which he hath built ; in every part of which his faints may ferve him.*

mjrely the glorified fpirit is not confined to a fingle apartment in the houfe of God, and not fuffered to go abroad, and fee his glory, and the exercife of his perfections in the works of crea- tion and providence ! Were fuch his fituation, it would differ little from that of the delinquent who is confined to his cell, or prifon ! Such can- not be the ftate of a glorified foul — of a foul re- leafed from a body, which while on trial, ferved as a clog to reftrain the fervant, and prevent him from quitting the ftation, in which he had been placed, or leaving the work affigned him. It can- not be the ftate of one fanftified throughout ; of one raifed above temptation, either to ftray into devious paths, or be flothful in the fervice of his God.

Much of our felicity here arifeth from a con- templation of the works of creation and provi- dence. In thefe we fee divine wifdom and good- nefs ; learn to know God ; to fear and love him. The good man carries this difpofition with him when he exchangeth worlds ; his defire of knowl- edge, and efpecially the knowledge of God, and the works and ways of God. And is there not reafon to believe that glorified faints have power and liberty to range among the works of the all perfect Sovereign ; trace the evidences of the di- vine perfections, and witnefs their effects, and that this is one fource of their happinefs ?

/ * Revelation xxi. 22.

350 Departed Saints Fellozvfervants £Serm. 26,

A relish for knowledge is a quality of the mind, natural to it, and infeparable from it. We obferve it in children, who at an early period dif- cover a defire of information, and perpetually feek it by questioning thofe more advanced. The fame difpofition is refident in adults, and produc- tive of the attainments in fcience which both de- light the mind and dignify the man. In heaven, the glorified fpirit, hath doubtlefs advantages for attaining the knowledge of God and divine things, and opportunity to fatisfy his deflre after it, if it can be fatisfied ; for it is itfelf a happinefs. It gives a zeft to information, and will probably con* tinue, and be an endlefs fource of enjoyment. The creature may never know fo much of God as to defire no farther knowledge of him ; or fo much of the works and ways of God, as to wifh no in- creafe of that knowledge. Acquisitions in knowl- edge and enjoyment may progrefs together in the world of fpirits. And who can fix their limits ? They may be as boundlefs as eternity !

Turn now your thoughts on Sir Ifaac Newton, that renowned philofopher and Chriftian. Was his enlarged and inquifitive mind fatisfied at death ? Did not he carry with him a defire to vifit every planet, not only of our own, but other fyftems, and pry into the arcana of nature to be found in them all ? — If enabled and permitted, he may (till be ranging among the works of God, to learn yet more of his wifdom, power and goodnefs, in his works and ways, which are unfearchable, and pall the comprehenfion of created beings ?

Serm. 26.] toiih thofc on Earth. 351

Probably other glorified fpirits have a fliare ; it may be a large (hare of the fame temper.

And if they are capable of bearing the meffages of their divine Sovereign, or doing aught for his honor, it muft be a pleafure to glorified fpirits to be fo employed. Here the good man delights to ferve the Lord. Will this ceafe to be his difpofi- tion when the remains of depravity mail be done away ? Will not this difpofition be increafed and ftrengthened ? Oris there reafon to think that thofe will have no power to ferve God, who are freed from thefe fluggifli bodies ?

Of certain glorified fpirits it was declared to the apoftle, as wehavefeen, that they "ferve God day and night" — They have no need of reft — they never grow weary. How they ferve God without the ufe of bodily organs, is to us unknown. But it doth not follow that they are incapable of it. God can give them power, and teach them to ac- complifh all his pleafure.

That departed faints have fometimes been fent down to our world, to make known God's will, and deliver his meffages, we believe to be taught in the fcriptures — lam thyfellowfervant^nd of thy brethren the prophets.

Who not of our race could have made fuch a declaration ? A fellowfervant, is a fervant of the fame fpecies, or rank. Our fellows are our equals ; thofe of the fame clafs in creation. Brutes are creatures ; but we do not conuder them as fcl- lowcreatures. We might, however, with as much propriety as the angel could call himfelf John's

352 Departed Saints Fellcwfervants [Serm. 26.

fellowfervanty had he belonged to another fpecies, or clafs of fervants.

The term prophet, carries, in our apprehenfion, the fame thing in it — fpeaks the heavenly meffen. ger to have been one of our race. By prophets, we underftand infpired men. We believe this to be every where its meaning in the fcriptures. And the term brethren — of thy brethren the prophets, con- firms ourfenfe of the text — I am thy fcl/ozofervant, and of thy brethren the prophets. Strange language, if this was one of the angels who kept their firft eftate ; one who never dwelt in flefh, nor inhabit- ed a human body ! But if this was one of the old prophets, Samuel, Nathan, Daniel, or any other of thofe who had tabernacled in flefh, and been fent to warn his brethren, and foretell things to come, the language is eafy and natural.*

If we fearch the fcriptures, we (hall fee that the faints whofe bodies were in the grave, have been fometimes thus ufed of God.

When Saul went to confult the powers of dark- nefs, becaufe the Lord did not anfwer him in the time of his diftrefs, Samuel, who had died fome

* ~2uv$oi/kos aov <yoLP sl[Ai, xal luv ac^sXtpuv gov Icov Kgotyrflajv. Doft. Doddridge in his notes on this paflage obferves, that it may be rendered / am thy felloiu fervant, and the fellow fervant, tftby brethren the prophets.

But the tranflation in the bible is perfectly literal. The fentence is eliptical. The elipfis may as well be filled by r/r, a<= by cwoovXos. If filled by the former, it reads thus / am thy fellow fervant, and one of thy brethren the prophets. I his, for the rea on g;ven above* we conceive to be the ienle of the paflage. The learned. reader will- judge for himfelf.

S*rm. 26.] with thofe on Earth, 353

time before, was fent of God to reprove that rebel- lious prince, and denounce his doom.

Some indeed fuppofe that the apparition was hot Samuel, but an infernal ! But the facred hif» torian reprefents it as being Samuel, and why ihould we rejedl; his teftimony ?

The forcerefs had not power by her charms, to call back the prophet from the world of fpirits. But God had power to fend him on his bufinefs ; to enable him to make himfelf vifible, and fore- tel the evils which then hung over Saul and Ifra- el : And from feveral considerations we think it evident that he did do it.

The woman appears to have been furprized when fhe faw Samuel. To her, he was an unex- pected vifitor. By his means fhe found out Saul, whom before fhe did not know in his difguife. — Apoftate fpirits if they ever gave refponfes to thofe who confulted them, commonly flat- tered them in their crimes, or gave ambiguous anfwers to their inquiries j but not fo the ghoft which appeared on thisoccaiion. Mod pointedly did it reprove the abandoned prince, who was adding iniquity to tranfgreflion, and hardening himfelf in the time of trouble ! And mod exprefT- ly did it foretel the evils which were coming on the offending inquirer, his family and people ! Could an apoftate fpirit have done thefe things ? Or would he if he could ? God hath fometime* ufed wicked men to foretel future events, and compelled them to denounce his judgments ; but have we any account of his making this ufe of Ww

354 Departed Saints, &c. [Serm. 26.

fallen angels ? Of his making known his purpofes to them, and enabling them to give the genuine proof of true prophets ? It is further obfervable, that part of the meflage related to taking the king- dom from Saul, and giving it to David — " The Lord hath done to him as he fpake by me," is his language. God had foretold this by Samuel 5 not by Satan, or a meffenger of Satan.

There is every reafon to believe that Samuel really appeared on this occafion — that God fent him to deliver the fad meflage to the impious reb- el, who inftead of humbling himfelf in the time of his trouble, finned yet more againft the Lord.

If we attribute thefe divine communications to infernal agency, why not others ? If once we turn afide from the literal fenfe of fcripture, where (hall we Hop ? But mould we doubt whether in this inftance, a departed faint was fent down to vifit earth, and tranfa£l the bufinefs of him who is Lord of all, other inftances may certainly be ad- duced— if not in the Old Teftament, yet beyond a doubt in the New. But this will be the fubjefct of another difcourfe.

SERMON XXVII.

Departed Saints Fellowservants with those yet on Earth,

Revelation xxii. 9.

I am thy felloio servant, and of thy brethren the prophets.

THAT the faints do not remain infenfible, while their bodies are in the duft, but become angels,* fee and ferve God and bear his meffages, and minifter to the heirs of falvation, hath been argued from feveral confiderations, in the preced- ing difcourfe ; but we chiefly depend on revela- tion. The text and feveral other fcriptures, we

* The term angel fignifies a mefTenger. If glorified faints are ufcd to bear God's meffages, or Gent to do his bufinefs, they are made angels, in the proper fenie of the word. Such appear to have been the angelic band, who united in praifmg God, when the Lamb prevailed to open the book of his decrees and reveal them to the apoftle — " And they fung a new fong, faying, Thou art worthy — for thou wail (lain, and haft redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation ; and haft made us unto our God, kings and priefts : And wejltall reign on the mrtk"* Siuely thfifc muft have been of our race.

* Revelation v. 9,10.

356 Departed Saints Fellowfervants [Serm. 27.

conceive to be to our purpofe, and fufhcient to ef- tablifh our theory, and that the fame is illuftrated and confirmed by facred hiftory, both of the Old and New Teftament. One inftance of a departed faint, fent as a melfenger from heaven to earth, hath been adduced from the Old Teltament : We now advert to the New.

Here our proof is explicit. We can conceive of no evafion. Two of our race who had long before been removed from earth to heaven, were cer- tainly fent to vifit the Savior, juft before his fuf- ferings — Mofes and Elias, who attended him on the mount, whither he retired with three of his difciples, and converfed with him in their prefence. St. Luke hath defcribed their appearance, and told the fubjecl; of their converfation— r-'; Who ap- peared, in glory and fpake of his deceafe, which he fhould accomplifh at Jetufalem."*

Moses had then been dead more than fourteen centuries. Elias had not tailed death, but he had been changed. That change had palfed upon him which will pafs on the faints who (hall be alive at Chrift's coming. The change muft have been great, or he could not have afcended to heav- en in a chariot of fire, or lived above the region of air which furrounds this globe.

These two faints, feem, on this occafion, to have been affimilated to each other — " They both appeared in glory" — were company for each oth- er, and fent together to teftify for Chrift, before chofen witnefTes. Our Savior's refurrection was

* Luke ix. 29.

Serm. 27.] 'with thofe on Earth. 357

alfo attended by witneffes who had been for fome time in the world of fpirits — {; And the graves were opened, and many bodies of the faints which ilept arofe, and came out of the graves after his refurrection, and went into the holy city, and ap- peared unto many."*

But it is only departed faints who are employ- ed to bear God's meiTages. There is no intima- tion in fcripture, that thofe who die in their fins, are afterwards fent, or fuffered to go abroad. There is reafcn to believe, that as the faints are made perfect, at death, fo all that bears an affinity to goodnefs, ceafes at that period, in the unrenew- ed, and that they put on the complete image of him who is termed their father. If this is the cafe, they would fpread mifchief and mifery, were they permitted accefs to thofe who remain in the body, and liable to temptation. However this might be, we are afiTured that they are confin- ed in the infernal prifon, and will continue prifon- ers till the great day.

This is intimated by our Savior, when he warns the finner to " agree with his adverfary quickly, while in the way with him — left he Ihould be call into prifon" — becaufe Ihould this happen there will be no releafe " till he fhall pay the utmoft farthing." This fpeaks the ftate of impenitents, to be from the time of their death, that of prison- ers, who can neither break their prifon, or obtain, fo much as a temporary releafe, till they (hall have fuffered all their demerits.

* Matthew xxvii. 52, 53.

358. Departed Saints Fdlowfervants £Serm. 27,

The fame is intimated in the parable of the rich man and Lazarus. The rich finner is reprefented as palling, at death, into a place of torment, and confinement, and as defpairing of even a moment- ary enlargement. Oiherwife he would not have requested that Lazarus might be fent to warn his brethren who were then living on earth, but rath- er that he might have gone himfelf. Him they would have known ; and he could have given them a feeling defcription of the miferies which living in pleafure, regaidlefs of the one thing needful, will draw after it. Many advantages might have been expecled from his perfonal appearance to his brethren, but he preferred no fuch petition.

His prayer that Lazarus might be fent, was probably intended to intimate that departed fpirits remember their former (late on earth, and the re- latives and acquaintance whom they leave upon it ; that they retain a concern for them ; that they know that good fpirits are ufed of God to tranfa6l matters relative to their fpiritual concerns, and that thofe who die in their fins are kept in con- iinement, and not permitted to go forth ; no, not to warn fellow unners, whom they have left behind them.

This agrees with what is faid by St. Peter, re- fpecting the antediluvians. He fpeaks of thofe as being " fpirits in prifon" in the apoflolic age, " who were difobedient, when the long fufFering of God waited with them in the days of Noah."

It fariher appears that their imprifonment is a ftate of darknefs. " Caft ye the unprofitable fer-

Serm. 27.] with thofe on Earth, 359

vant into outer darknefs — to whom is referved the blacknefs of darknefs forever." This darknefs is probably a contrail to the light enjoyed by glorifi- ed faints. They are doubtlefs let into the purpofes of heaven — to them the myftery of divine provi- dence is opened. They fee and admire the wifdom and goodnefs of God, in thofe difpenfations, which while here, filled them with wonder. But it feems that the wicked are not let into thefe things, but driven away in darknefs, and left enveloped in it — " None of the wicked fhall underftand, but the wife fhall underftand."

This may ferve to explain a paffage in Job, which might feem oppofed to our conftru&ion of the text — " His fons come to honor and he knoweth it not ; and they are brought low, but he perceiveth it not of them."* If we underftand this of the wicked, it will harmonize with the other fcriptures which have been adduced. Though fome underftand the words of Job, as defcriptive of a man's ftate at the approach of death, at which period he is often loft and bewildered, and confequently unaffected with any thing which may happen to his deareft connexions, for whom, in health, and while poffeflTed of reafon, he felt greatly interested. This conftruclion is favored by the words which follow, in which he is repre- fented as ftill pained in body, as well as mind — *« But his flefh upon him (hall have pain, and his foul within him fhall mourn."f

* Job xiv, ai, t Vid. Henry in locan*

36a Departed Saints Fellopfervants £Serm. 27*

REFLECTIONS.

If we do not miftake the fcriptures, our pious departed friends may fometimes attend us, and witnefs the manner in which we aft our parts.

Natural relations terminate with life ; but we do not believe that the friendfhips here contracted ceafe at death ; that the remembrance of the kind offices done to a good man here is then obliterated ; that thofe who had been helpers of one another in this life are forever loft to each other when they ceafe to be together here ; or that the endearments of friendfhip and reciprocal affection are then ex- tinguifhed to revive no more.

Departed fpirits mull retain a remembrance of what they did here, and of thofe who acted with them. They cannot otherwife give account of themfelves ; or witnefs the divine juftice and im- partiality relative to matters ;vhich had been cotil- mon to themfelves and others. But thefe will be made manifeft. All in heaven and on earth will fee and confefs the perfect rectitude of the divine adminiftration.

Some fuppofe that the knowledge of things done on earth, and regard for mortals would render de- parted faints unhappy ; that therefore they are incredible.

But is not God grieved at the obftinacy of (in- ner s ? " When God faw that the wickednefs of man was great in the earth — it repented the Lord that he had made man on the earth, and it grieved him at his heart."* Was he then unhappy ?

* Genefis vi. 5.

Serm. 27.] with thofe on Earth, 361

Departed faints may have fimilar fenfations, what- ever may be implied in them. The fame objec- tions may be made to the divine knowledge of mankind, as to that of the faints — We do not take it on us to explain either. The fame may alfo be objected to fuppofing that the faints will be made acquainted with the decifions of the Judge at the great day — that they will then fee any who were dear to them here, fent away with the workers of iniquity.

If the manifeft rectitude, and moral neceflity of the divine decifions, will then fatisfy the right- eous, and their greater love to God reconcile them to the execution of his judgments on all the im- penitent, why not as foon as they fliall have put off the remains of depravity, and become " the fpirits of the juft made perfecl; ?"

Those in glory are doubtlefs acquainted with the moral ftate of the world — " There is joy in heaven over one {inner that repenteth."*

That the powers of light and darknefs take part in the concerns of mankind, and intereft themfelves in their affairs, and that they conflict with each other on their account, we are taught in revela- tion.f

Our departed friends who have known and loved its here, may be among the invilible witneffes of our conduct, and among our invifible helpers. They may rejoice, if we aft well our parts, or Weep if we are numbered among finners, or carelefs negle&ers of the grace of life.

* Luke xv 7 — 10. + Daniel x. 13. Juis 3.

X x

362 Departed Saints Fellaufervants [Serm. 2fs

Perhaps the pious parent who hath died in the Lord, may regard the little orphan which he hath left behind. Experienced in the troubles and dif- ficulties, fnares and temptations of this life, he may watch over it, and in ways to us unknown, " do it good and not evil all the days of its life." Little ones are not deflitute of invifible keepers — " Their angels do always behold the face of my Father which is in heaven.*

Some are early called out of life ; make but a tranfient vifit to this fcene of forrow, and juft tafte the bitter cup of afflidlion. But though fhort their flay, they may yet begin to form fome dear con- nexions— connexions which might perhaps, have been enfnaring; for more fet bad, than good ex- amples before the little flrangers committed to their care. Thefe, taken from the evils to come, may be friends to thofe who had appeared to be- friend their helplefs ftate in this ftrange land — may watch for their good, and rejoice if they fee them minding the things which belong to their peace, and by a wife improvement of more talents than had been committed to themfelves, prepar- ing for greater joys and honors in the kingdom of God.

Those who had fuftained a {till nearer relation — who had been " one flefh," may bear like re- gard to thofe " with whom they had taken fweet counfel and walked to the houfe of God in com- pany"— and may be the firft to welcome their ar- rival at the world of joy.

* Matthew xviii. 10

Serm. 27.] with thofe en Earth. 363

The Romifti church have abufed the doclrine which we conceive to be contained in the text, by decreeing adoration to departed faints. Others have gone into the oppofite extreme, denying that they know ought of terreflrial matters, or have any concern in them. Adoration belongs exclufively to God. It belongs neither to glorified faints, nor to angels of light, though the latter " are all fent forth to minifler to the heirs of falvation."* " Thou (halt worfhip the Lord thy God, and him only (halt thou ferve.

The righteous are not fufFered to continue here by reafon of death. Their removal is one of our fevered trials. Our fubjeel; miniflers fupportand comfort under it. When we reflect upon it, we feem to hear them calling to us from behind the fcene, with " Weep not for us — we are not dead. Our bodies deep, but our fpirits wake— Death is not the period of our exiftence. It is only our re- moval— our birth day into the world of glory. — We are joined " to the fpirits of the juft made per- fect"— enjoy the fociety and that of the angels of God — behold the face of our heavenly Father, and of the divine Redeemer. We rejoice to fee you " followers of thofe who through faith and pa- tience inherit the promifes" — are ready to help you in your work, and to fhout God's praifes, and unite in fongs of triumph, mould you come off conquerors, and rife from your humble flate of forrows, fufferings and temptations, to be our com- panions in glory."

* Hebrews i. ii.

364 Departed Saints FcUowfcrvanli [Serm. 27.

These are confoling and animating views. They tend to excite a divine ambition in working out our falvation.

We are yet doomed " to bear the heat and bur. den of the day." But we are not alone — not un- obferved. God, angels, and the good, who were lately " our companions in tribulation," wit- ness the part we acl. We would not difhonor our- felves in their view, and fink ourfelves in their ef. timation. If they are ready to help our infirmi- ty, we would not render their heavenly aid of no avail, or cut ourfelves off from enjoying their fo- ciety.

Consider fome dear departed child of God thus interefted in your concerns, and you will find it'a fpur to duty, and an incentive to labor and not faint in the work afligned you, preparatory to your join- ing the church of the firft born above. Think now that the godly ones who loved you here, and labored to animate you in the fervice of God — or thofe who lately looked to you for counfel and guidance, having made their way to glory, are wait- ing your arrival, and longing to hail your entrance into the kingdom, and by ail the ftrength of your ]ove to them, now freed from the imperfections of their earthly refidcnce, and made glorious and heavenly, you will find yourfelf drawn on toward that Hate of bleffednefs, in which you hope again to rejoice with thofe whofe diftrefifes you witncflf- ed here — yea whofe dying agonies, may have chill- ed your frame and filled you with anguifli unut- terable !

Serm. 27.] with tkofe on Earth. 365

To meet them again, and find yourfelf and them, forever removed from the fear of evil, either natural or moral — forever fecure the divine friend- fhip — forever happy and glorious in the enjoy- ment of God, " the former things being all pafled away, and all tears forever wiped from your eyes \" There to recount with thofebleffed fpirits, the trav- els and trials of this life, and look back, perhaps, on many hairbreadth efcapes from eternal death? There, to dwell on the wonders of divine love and mercy exercifed towards you, and often in things which you once thought to be againft you ! Who would not willingly fuffer many deaths to enjoy thefe things ?

Such confiderations are animating in duty, and fupporting in times of trial. If realized, we mail adopt the language of the fuffering apoftle — " None of thefe things move me, neither do I count my life dear to myfelf, that I may finifh my courfe with joy" — and fhare fuch bleffed focie- ty — fuch inconceivable felicity and glory in my Father's houfe above, in which are many man- fions !

SERMON XXVIII.

The Danger of Deviating from Divine Insti- tutions.

Cglossians ii. 8.

Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of tlu world, and not after Christ.

St. PAUL was the apoftle of the Gentiles. The care of the churches gathered among them devolv- ed particularly on him. At the writing of this epiflle he had no perfonal acquaintance with the church to which it is addreffed.* Epaphras, a bifhop of the Coloffians, then his fellow prifoner at Rome, had made him acquainted with their ftate, and the danger they were in from falfe teach- ers, who, during the abfence of their minifter, la- bored to turn them from the fimplicity of the gof- pel ; and this letter was written, through divine influence, to guard them againft thofe deceivers, and perfuade them to abide in Chrift.

* Vcrfe i .

"Serm. 28.] The Danger of Deviating, (Be, 367

To this end he counfelled them to keep to the divine directions, carefully avoiding every altera- tion, or addition, which might be urged upon them by uninfpircd men, though they might come with a fhew of wifdom and humility, and profef- fion of regard to the honor of God and happinefs of man.

Many of the mod fuccefsful attacks on God's earthly kingdom have been made in this way. O. pen rebellion againft God, is found chiefly on thofc who have no faith in him ; who are therefore de- void of his fear. Others are tempted moftly to other fins, and induced to make indirect oppofi- tion to the divine government, from them, the tempter hides the truth, and leads them into er- ror, and thus caufes them to pull down the caufe which they aim to build up, and fight againft God with a view to ferve him.

So much of God appears in his works, that com- paratively few can be made to doubt his exift- ence, or his providential government. Hence few- are prevailed with to renounce his fear and rife di- rectly againft him; but many are deceived, and confequently engaged to act with his enemies.

Here a common fource of feduction hath been fuggefting improvements on divine inftitutions — that this and that, which God hath not ordered, would help his caufe and promote his intereft. Sometimes the improvements are attempted under pretence of divine order, and urged with his au- thority ; but this veil is not always fpread over endeavors to change his inftilutes. They are often

368 The Danger of Deviating [Serm. 2$.

urged as means adapted to help his caufe, without pretence to divine order requiring the ufe of them. Much, it is alledgcd, is left to human difcretion. This taken for granted, the reft is eafy. It is only to fay thefe meafures are wife and good, calculat- ed to help on the caufe of God, and whoever de- nies it, is confidered as fighting againft God.

Thus men are led away from the divine inftitu- tions to thofe of human invention. Human wif- dom is exalted above divine; and all with a view to glorify God !

Thus was the tempter laboring, through the in^ ftrumentality of his agents, to feduce the Colof- fians, when this epiftle was written, and it is chief- ly intended to counteract: their influence, and pre- vent that church from being moved away from the hope of the gofpel, which they had received.

In difcuffing the fubject, We fhali firft, glance at the meafures ufed by thofe deceivers — then confider the fuccefs which hath attended this mode of fighting againjl God, and f educing mankind, adding a few ob- fervations on the influence of tradition and the rudi- ments and cvjloms of the world.

The Coloflian feducers appear to have been of two kinds — Jewifh and Gentile. The former feem not to have differed from thofe at Rome, Corinth, Galatia, and thofe in Judea. They were, jewifh Chriftians, who were fo attached to the Mo- faic ritual, that they wifhed to continue it, and graft Chriftianity upon it, rendering the religion of Chrift only an appendage to that of Mofes. They infilled that the ceremonial law remained ire

S*rm. 28.] from Divine Injlitutionu 369

force — infilled efpecially on the obfervance of circumcifion ; and probably on the traditions fo highly valued by the Pharifees. But the apoftle affuied this Gentile Church, that they were com- plete " in Chrift," and needed nothing of this kind to recommend them to God, or to fecure his fa- vor— that " Chrift had blotted out the hand writ- ing of ordinances, and taken it away, nailing it to his crofs" — that the ceremonial law, being only " a Ihadow of good things to come," was fulfilled in Chrift, and no longer obligatory ; and warned them to ftand faft in their Chriftian liberty, and fufferno man to judge them refpe&ing fuch things, Or impofe fuch burdens upon them.

The Gentile feducers were converts from Pa- ganifm, and no lefs eager to introduce the tenets and rites of their fuperftition. One of the errors, which, from the particular mention made of it, they feem to have urged, was the worfhipping of angels. " Let no man beguile you of your re- ward, in a voluntary humility and worfhipping of angels, intruding into thofe things which he hath not feen, vainly puffed up by his fleihly mind."*

Mankind feem, at a pretty early period, gener- ally to have given into the idea of fo vaft a dis- tance between God and man, that man is unwor- thy to come into his prefence, and can approach him acceptably only through a mediator. But juft views of a mediator were never communicated to the fcattered branches of our race, or foon loft

*Vetfea».

370 The Danger of Deviating [Serm. 2$.

from among them. Mod of the heathens offered religious homage to departed heroes ; or to thofe who had been revered while inhabitants of earth. To them were their prayers addreffed, that they might bear them to the God of nature, and by their influence rendcF him propitious.

Here was the appearance of humility — So fen- fible of their unworthinefs that they dared not ap- proach God in their own names, or prefent their own petitions— others who had ceafed to fin, and been admitted to the divine prefence, muff inter- cede for them. But this was " a voluntary hu- mility"— not ordered of God — a mere matter of human invention.

A mediator is indeed neceifary for man fince the fall ; but man is not left to choofe his mediat- or. One every way fuitable is provided, through whom we may have accefs to God. " There is one God, and one Mediator between God and men, the man Chrift Jefus."

The apoftle further obferves, that thofe who di- rected them to worfhip angels, arrogated a knowl- edge of matters not revealed. God hath given no intimation of fuch ufe to be made of angels, but ordered man to approach him in the name of Chrift. Thofe who go to God in other ways, or depending on other interceflbrs, are faid " not to hold the head."* " The head of every man is Chrift.t Such people will lofe their reward. <J Let no man beguile you of your reward, in a voluntary humility and worfhipping of angels" —

* V«rf» 19. f 1 Corinthians xi. 3.

Serm. 28.] from Divine In/litulions, 371

The rewards of grace are pro mi fed to obedience ; but not to " willal worfhip, or voluntary humili- ty." The utmoft thefe can hope is forgivenefs

When Paul allured the Coloflians that they were " complete in Chrift," he had reference to the er- rors of all the deceivers who were laboring to fe- duce them. Gentile philofophy is as ufclefs to the Chriftian, as Jewifli rites. Chrili hath the fulnefs of the Godhead dwelling in him. We have only to rely on divine mercy, through faith in him, and we fhall not be alhamed.

Such we conceive to be the fum of the instruc- tions and warnings here given to the Coloflians. They were only to keep to the divine directions, and feek falvation agreeably thereto, regardlefs of the traditions of men and rudiments of the world.

All error is deviation from divine rule. To this men are tempted with a view to honor God. This is a fruitful fource of error. And when er- ror is once generated, it is often difFufed and per- petuated by tradition, cuflom, and the rudiments of the world.

We proceed to confider thefuccefs which hath at- tended this mode of fighting againfl God — that is, fug. gejling improvements on divine inflitutions and ap- pointments.

The firft attempt to feduce our race feems to have been of this kind. " The woman being de- ceived was in the tranfgreffion." Made upright, {he could not have been perfuaded to difobey God, unlefs fhe was led to believe that fhe might, fome how, honor God in confequence of that difobedi-

37* The Danger of Deviating [Serm. 2$.

ence. But how ? — " In the day ye eat thereof, then your eyes fhall be opened ; and ye fhall be as gods, knowing good and evil" — Then fhe could honor God better than while deftitute of knowl- edge which would liken her to fuperior intelligen- cies. " And when the woman faw that the tree was good for food, and that it was pleafant to the eyes, and a tree to be dejired to make one wife, (he took of the fruit thereof and did eat." Thus fome fuppofe the tempter to have prevailed againft her.

It may be thought ftrange that fhe mould ex- pect good to rife out of evil. Her defcendants have often entertained fuch expectations ; but they are depraved, and their minds are darkened.

Whether this was the fophifm by which Sa- tan's victory was obtained, we prefume not to de« termine. It is however certain that he prevailed by deception ; by perfuading our common moth- er that advantage would accrue from ceafing to fol- low the divine directions.

Cain, her eldeft fon, fell into a fin of the fame kind ; was induced to change divine institutions. " Cain brought the fruit of the ground an offering unto the Lord," inftead of the firfllings of the flock. The fruit of the ground did not typify the facrifice of Chrilt, and had not been ordered of God. It was a mode of honoring him of Cain's deviling. He thought to improve on divine ap- pointments ; or dared to change them to fuit his circumftances. " Cain was a tiller of the ground." The fruits of the ground were the product of his own labors — «■ Of fuch as he had, he would bring

Serm. 28.] from Divine Injlitutions. 373

Bis offering. What advantage would accrue from changing with his brother to procure what God had required ? God needed nothing and could receive nothing from his creatures."

Abel believed himfelf under obligation to con- form to the divine order, and in that way to feek the divine favor. Cain had not this faith. He was confident that another way would do as well ; and followed the dictates of his own fancied wif- dom.* Therefore their different reception. Had Cain been equally obedient with Abel no differ, ence would have been made. Cain is appealed to, to judge of this matter for himfelf — " If thou doft well, fhalt thou not be accepted V*

To do well, is to regulate principle and practice by the divine order ; in both thefe Cain was defi- cient. They are commonly united. Error in principle occafions error in practice.

Not many ages after the deluge idolatry was introduced into the world, and corrupted and fpoiled the worfhip of God. This feems to have been, at firft, a defign to improve on the homage which was paid to the true God.

Adoration offered to other than God, is idola- try. This is of two kinds — that offered to angels, and departed fpirits, and that offered to the heavenly

* Thefe are not mere conjectures — they are intimated by St. Jude, when he declares the fchifmatics of his day " have gone in the way of Cain and Core." Core, or Korah, certainly attempted to change a divine order by which the fun&ions of the priefthood were appropriated to the family of Aaron. And the fchifmatics, who were contemporary with the apoftle, fet themfelves up for teachers in the church without a regular, or fupernal call to the miniftry. Thefe went in the way of Cain. His fin muft therefore have been a departure from divine inltitutions.

374 The Danger oj Deviating [Serm. 28.

bodies and to images. The former is faid to have been originally defigned to engage thofe to whom it was addreffed to act the part of mediators with God. The heavenly bodies were adored as the fuppofed residences of Deity. Image worihip was intended to help devotion. It was thought that vifible reprefentations would ferve to imprefs a reverence for the objects of worfhip on the mind, and folemnize the heart. With this view, images and paintings were introduced into temples and places of worihip. They appeared to have effect. The worfhippers feemed more devout. A happy difcovery, which had not occurred to Omnif- cience !

To increafe trie good effects, further improve- ments were fuggefted. Images were made of the precious metals, and enriched with gems and coll, ly attire, and art was exhaufted toembellifh them. They were alfo confecrated with magnificent and folemn rites. After confecration, the celeftials to whom they dedicated, were fuppofed to defcend and dwell in them, and thus to be prefent with their worfhippers, to hear their prayers, witnefs their gratitude, and fmell a fweet favor in their facrifices. And as temples were built, and images confecrated chiefly to inferior deities, who were worfhipped as mediators, the homage which was paid to them was fuited to the conceptions which the worfhippers entertained of the objects of their worihip ; and being moftly taken from among men, the offerings were adapted to the characters which they had refpe£lively fuftamed while reft-

Serm. 28.3 from Divine Injlitutions. 375

dent in the body. Hence the homage paid to Baal, Moloch, Mars, Bacchus, Venus and others. Thus every abomination was fanclioned, and made an object of religion !

The ufe of images was common among the Eaflerns at an early period, and communicated to the Hebrews, who were converfant with them, be- fore their fettlement in Canaan. In Egypt, or cer- tainly in the wildernefs it was found among them. They were particularly guilty of this fin while Mo- fes was on the mount with God. And the ufe which they then made of images was the fame which hath been mentioned. As foon as the golden calf was finifhed, Aaron, who had entered into their views, made proclamation — " Tomorrow is the feafl of the Lord — [of Jehovah. "~\ Mofes, who had great- ly helped them in the worfhip and fervice of God, was gone, and the idol was intended to fupply his place ; to help their devotion, and excite them to honor the true God ! " Up make us Gods — for this Mofes — we wot not what is become of him."

The idolatrous worfhip of the Romanifls in later ages is of the fame kind. Their churches abound with rich images, and are adorned with exquifite paintings ; the likenefs of Chrifl agoniz- ing on the crofs, and other affecting reprefenta- tions, defigned to imprefs religious fubjectson the heart and excite devotion. Such is the ufe which they profefs to make of them. And they feem not devoid of effecT;. Protectants who have attended their worfhip, have obferved greater appearances of fervor, and greater movings of the paffions,

376 The Danger of Deviating [Sfrm. 28.

than are ufual in the religious affemblies of other denominations of Chriftians. And their adoration of angels and departed faints, is only as of mediators and interceffors, who may prefent their prayers, and obtain favor for them — the very idolatry of paganifm.

In thefe things there is a {hew of wifdom and humility — wifdom to devife means to imprefs a fenfe of religion, and humility to draw nigh to God by the intervention of thofe more worthy than themfelves ; and the means feem not defti- tute of influence ; they produce warm zeal, and all the fervor of devotion ; yea, all thofe feelings and emotions which are thought by fome to conftitutc the effence of religion.

And why is not all this right ? Why are not thefe ways of honoring God and exciting devotion commendable, when they render the worfhipper thus fervent in fpirit to ferve the Lord ?

The reafonis obvious — they are not required — yea, they are forbidden of the divine Sovereign. ". Thou fhalt worfhip the Lord thy God, and him only fhalt thou ferve. Thou fhalt not make unto thee any graven image, or any likenefs of any thing that is in heaven above, or in the earth beneath, or that is in the waters under the earth — I the Lord thy God am a jealous God." —

Pretending to honor God by direct difobedi- ence is peculiarly affrontive. Such worfhippers «' provoke him to his face. Their offerings his foul hateth. They are a fmoke in his nofe. and a fire that burnetii all the day." Every thing of

Serm. 28.] from, Divine Injlilutions. 377

this nature, whatever may be its defign, is rebel- lion againft God. Againft no other fin hath he manifefted greater indignation.

No inftance can be adduced of fuch homage be- ing accepted, or of good refulting from fuch wor- fhip. Yea, it hath commonly been followed with the fevereft marks of the divine refentment. Wit- nefs the evils which came upon Ifrael when they made the golden calf, to help their devotions. Witnefs thofe which fell on the family and king- dom of Jeroboam, when he forfook the appointed worfhip of God, and the miniftry of the Levites whom God had appointed to wait at the altar. Jero- boam did not introduce the worfhip of Baal, or the other heathen gods. This was done afterwards by the influence of Jezebel. He only appointed other places of worfhip, befide that which God had chof- en, and confecrated others to minifter who had not the attachments of the Levites to the houfe of David and city of Zion, and made images to help the devotion of his people ; and lo ! his family perifh ; a brand of infamy is fet on his name ; and becaufe his people walk in his ways, they are fi- nally " broken and ceafe to be a people !"

The divine refentment of attempts to change the ordinances of God, or make innovations in his worfhip even where they feem to have been dom out of concern/or his honor, is left on record in his word. Saul once offered facrifice. The neceffi- ty of his affairs feemed to require it. He profeff- cd to have done it with reluftance, but to have thought it his duty — " I faid the Philiflines will Z z

378 The Danger of Deviating [Serm. 2$,

come down upon me.and I have not made (applica- tion unto the Lord : I forced myfelf therefore, and offered a burnt offering." But Saul was not of the family of Aaron, to whom the right of facrificing iblely appertained by divine appointment. Hence inftead of conciliating the divine favor, his officious zeal offended heaven — for that afifc of difobedi- ence he was threatened with depofition ; and a repetition of attempting to improve on divine or- ders, in fparing the beft cattle of Amelek to facri- fice unto the Lord, confirmed the fentence,* placed another on the throne, and led to the ruin of the rebellious prince. Uzzah only put forth his hand to fleady the trembling ark, and was ftruck dead for his rafhnefs, befide the ark of God.f

Some fpoiled through philofcphy and vain deceit, have made changes in the divine inflitutions, and attempted improvements upon them, fince the commencement of the gofpel day. This hath been a leading trait of character in the chiefs of the Romifh church. Many of the heads of that communion have iignalized themfelves in this way. And fome of their alterations have operated to im- prefs what was thought to be religion, as hath been obferved.

Another, way in which they have manrfefled the fame difpofition hath been the multiplying of holydays. Under various pretences, nearly half the days in the year have been confec rated to re- ligion, by order of thofe gods on earth. Some real, and many fictitious faints, have days confe- crated to their memory.

* i Samuel x;ii, 12 — 14. — xv. 15 — 23. + 2 Samuel vi. 6, 7.

Serm. 28.3 from Divine Injlitutions, 379

Here is a great fhew of wifdom, and zeal for God, and his caufe in the world ; calling men fo often from their temporal concerns to attend to the duties of religion ! Who can do other than ap- prove it ? Doubtlefs many have been deceived by appearances, and considered thofe as wife and good who have done thefe things. But this is far from being their character. Thefe have been the do- ings of " Antichrift, the Man of fin — the Son of perdition ! Becaufe of thefe things cometh the wrath of God, on the children of difobedience !" All thefe fpecious meafures are no better than Saul's facrificing, Uzzah's Steadying the ark, and the ufe of images in divine worfhip ! They are oppofition to the orders of the Molt High, and re- bellion againft him.

" Six days ftialt thou labor and do all thy work, but the feventh day is the fabbath of the Lord thy God ; in it thou (halt not do any work" — Who- ever takes it on himfelf to alter this appointment, " thinks to change times and laws ;" which was foretold of him who Jhould " fpeak great words againft the Moll High."*

The Lord's day, is the only day which God hath fanctified under the gofpel difpenfation. This infinite wifdom judged fufficient. Had more been requifite, more would have been confecrated by divine order. But not a hint of any other ho- lyday is to be found in the New Teltament.f

' * Daniel vii. 25.

+ Neither the day of Chrift's birth, death, refurrcftion or afcenfion ap- pear to have been regarded as holy time, or any way diftinguifhed from tke other days of the year, during the apoftolic sje. The former of thefe is

380 The Danger of Deviating [Serm. 28.

Occasional calls there may be to fading and thankfgiving ; and we have fcripture warrant for attending them in their feafons. But fixing on certain days of the year, or month, Jlatedly to call men from their fecular bufinefs to attend to relig- ion, and requiring the confecration of them to re- ligion is adding to the book of God. However well intended, it goes on miflaken principles, and however fpecious in appearance, is affronting the wifdom and authority of heaven.

Most of the errors referred to above, are found among Pagans or Catholics ; but is nothing of the fame kind chargeable on Proteitants ? " Are there not with us fins againft the Lord our God ?" And of the fame nature with thofe we have been con- templating ? The knowledge of other's errors may be for our warning; but the knowledge of our own is requifite to our reformation. Where then are we directed of God, religioufly to obferveChriftmas, Lent, or Ealter ? Where to attend the eucharift only twice or thrice a year; and never without

not marked in the fcripturcs. Whether it happened on the twentyhfth of December, or at fome other feafon is uncertain. So are the times in which the apoltks and primitive Chrillians inhered martyrdom. Theie events are veiled. Divine providence hath hidden them fiom mankind, probably for the ir<me reafon that the body of MoTes was hidden from Ifrael — to prevent its being made an objetl of idolatrous worfhip — or tor the iame which is fuppofed to have occafioncd our Lord's feeming neglect of his mother, and his feverer reproof given to Peter, than to any other of his diiciples— " Get thee behind me Satan ;" namely, that idolatrous honor, which he forefaw would be afterwards paid them by lome called Chrillians.

Eafter is once mentioned in our tranflation of the New Tcllament ; but it is not found in the Greek original. The word there u'.ed is Tta.syoi^ the Paff- over. It is mentioned only to note the time in which Herod iritcaded to brought forth Peter and delivered him up to his enemies, t i Acj S xij

Serm. 28.] from Divine Injlitutions. 381

one, or more preparatory le&ures ?• Where to add a third prayer at the admini ft ration of that ordi- nance, when our divine pattern only bleffed the bread before he diftributed it to his difciples, and gave thanks to the Father, before he divided to them the cup ? Where are we directed to attend quarterly feafons of prayer, or to hold weekly con- ferences for religious purpofes ?

* We would not be underftood to intend that all religious meetings on week days are unlawful. Special occafions often require them. But the Lord's day is the only time fet apart by divine order ioxjlated attendance. No other hath he confecrated to the buiinefs of religion. Neither would we be confidered as denying the legality of ever uniting to feek the Lord previous to the celebration of the eucharift. We may look to God to aflifl and ac- cept us in every duty. But if we confider thele preparatory exercifes as in- difpcnfibly requifite, and as conjlituting a part of the duty, we do it without di- vine warrant.

From an attention to the gofpel hiftory, we are induced to believe that the celebration of that ordinance conftituted a part of the common duties of eve- ry Lord's day, while the apoflies miniflered in the Chriftian church ;+ and that an attendance at the facramental table, was not diftinguifhed by any fpecial preparatory exercifes, diverfe from thofe which anteceded other fanftu- ary duties. No trace of diftincfion, in thefe reipe&s, is to be found in fcripture ; neither precept nor example can be adduced to fupport it. Whence. then its origin ?

Did not it derive from Rome ? We know the errors of the Romifh church relative to the eucharift ; and their tendency to induce a belief that it is more holy, and requires greater iancrlty in communicants, than is requifite to an at- tendance on other ordinances. And the fame notion is prevalent with many who have withdrawn from the communion of that church. Many lerious people who attend other religious duties with pleafure and advantage, are afraid to obey Chrift's dying command ! Is not this a relic of popery ? When Luther left the papal communion, his reformation, particularly relative to this ordinance, was but partial. Many other proteftants retain a tinge of catholic leaven. Is not the diftin&ion refpefting the fan&ity of divine ordi- nances from this fource ? It is not found in the gofpel. If the exercifes un- der conuderation ferve to perpetuate this unlcriptural diftinftion, and to drive men from a plain and important duty, they have a baleful effedl.

They may be well intended. Doubtiels they are io by the generality of thofe who attend them. It is painful to be obliged to diffent from men v/hom we receive as brethren, and revere as Chriftians. But after much de- liberation, fuch are our views of the lubjeft before us ; ,and we offer them to the lerious conuderation of the followers of Chrhl. t Acts ::x, 7.

382 The Danger of Deviating [Serm. 28.

But thefe are well intended. So probably was Uzzah's fteadying the ark — But fome of thefe do help on the caufe of God, and even more than the dale attendance on Lord's day duties. So thought thofe who introduced images and paintings into churches. £Some indeed attend thofe who neg- lect Lord's day duties.]

Have we then difcovered defects in the divine plan ! And do we feel ourfelves capable of making emendations in it ! — Of " teaching eternal wifdom how to rule !" — How to effect its purpofes of mercy !

Beware lejl any man fpoil you through philofophy and vain deceit, after the tradition of men, after the rudiments of the world and not after Chrijl. " Vain man would be wife — He naturally thinks himfelf qualified, even to ameliorate divine inftitutions. Temptation to this lin coincides with a natural bi- as in depraved humanity. Many and very mif- chievous errors have iil'ued from it. Would we efcape the fnare, we mufl liften to the apoflle fpeaking in the text. The fum of his advice is to keep to the divine directions, efpecially in mat- ters of religion. Thefe are contained and plainly taught in the holy Scriptures, which we have in our hands, and of the fenfe of which we mufl judge for ourfelves ; remembering that we are account- able to God the judge of all.

As fome are fpoiled through philofophy and vain deceit, others are corrupted by regard to the tradi- tion of men and rudiments of the world. This en- dangered the Coloflians, and eventually ruined the

«.-'

Serm. 28.] from Divine Injlituticns. 383

church at Rome. The leading errors of pagan- ifm were thereby introduced into that Chriftian church, and rendered it completely antichriftian. Errors which feemed to have been deftroyed by Chriftianity, were again revived, and the abomina- tions which they had occa honed, were afted over again with enlargements !

The traditions of men and rudiments of the world, have ftill their feducing . influence. Moft men fwim down with the current of the times — adopt the fentiments and conform to the ufages of thofe with whom they live. The popular fcheme of re- ligion, they confider as the orthodox fcheme, and the religion of the land, the true religion. There- fore is one nation Papifts, another Proteftants, one Calvinifts, another Lutherans. Thefe differences of fentiment do not arife from' differences in the mental conflitutions of nations, but from the acci- dental differences of fituation.

Few have fufneient independence of mind to " judge of themfelves what is right." Many who 11 call Chrift Lord, receive for do£lrines the com- mandments of men." Therefore doth religion va- ry like the fafhions of the world. Was the fafhion of the world to be the rule of judgment, it might be wife to follow it : But " we muff every one give an account of himfelf to God," and be judged by the rule which he hath given us. It becomes us therefore to " call no man matter, becaufe one is our Mailer, even Chrift." To him we are account- able. At our peril do we neglect obedience to his commands.

384 The Danger of Deviating, (3c. [Serm. 28.

It concerns us to do all things according to the pattern drawn out before us in the Scriptures. Againft the natural bias to affecl; improvements on divine inftitutions, and againft the prevalence of fafhion and contagion of popular opinion, we mould be particularly on our guard. " Forcurfed is ev- ery one who confirmeth not all the words of God's law to do them, and all the people fhall fay, A- men."

SERMON XXIX.

The Sins of Communities Noted and Punished.

Matthew xxiii. 36.

Verily I say unto you, All these things shall come upon this generation.

JL HIS is predicated of the judgments of God on thofe who had fhed the blood of his faints. The Savior declares that all the righteous blood which had been fhed on the earth from that of Abel down to the gofpel day, fhould come on that gen- eration !

But is not this unreafonable and contrary to the Scriptures ? " Far be wicked.nefs from God and iniquity from the Almighty. For the work of man ftiall he render unto him, and caufe every man to find according to his ways — The righteoufnefs of the righteous fhall be upon him, and the wicked- nefs of the wicked fhall be upon him." Such is the language of revelation.

And is not that of reafon the fame? Will rea- fon juftify punifhing fome men for other men'; A a a

386 The Sins of Communities [Serm. 29.

fins ? Thofe who lived in the days of our Savior had no fliare in the murder of Abel, or of many others who had died by wicked hands. Thofe dire events had been accomplished before they had ex- iftence. How then could they be anfwerable for them ?

To folve this myflery we muft confider man in a twofold view — as an individual and as the mem- ber of a community.

As individuals mankind are folely accountable for the parts which they act perfonally. In the judgment of the great day, they will only be judg- ed for the ufe which they (hall have made of the talents committed to them here — " We muft all appear before the judgment feat of Chrift ; that every one may receive the things done in the body, according to that he hath done, whether good or bad."

But every individual is a member of the hu- man race, and of fome community. The race, as fuch, and the larger branches of it, the nations and empires into which it is divided, are amena- ble to the Supreme Governor, and liable to pun- ifhment, if in their public characters, they rebel againft him. And righteous individuals, may be involved in the judgments fent to punifli the fins of the community to which they belong. They often are fo. Perfonal rectitude is not defignated by an exemption from national calamities. Dis- criminations will eventually be made in its favor, but not here. Here " all things come alike unto

Serm. 29.] Noted and P unified. 387

all, and there is one event to the righteous and the wicked."

To J, hew fuch to be the general rule of the divine adminiflration in the government of the world, is the defign of the following difcourfe ; Which will explain the text.

The world, and the communities into which it is divided, have their probation no lefs than per- fons ; and there are feafons in which God enters into judgment with them and adjufts retributions to their moral ftates.

In difcufling the fubje£t, we mall treat, firfl of families, then of larger communities, and of the world.

The firfl: family of our race affords an example to our purpofe. Before that family was increafed by a fingle branch iffuing from it, it rebelled againft God, and God entered into judgment with it, and punifhed its fin upon it. And the punifhment was not reftri&ed to the offending pair, but ex- tended to their race in common with themfelves : All were doomed to fufferings and death in confc- quence of their Jin. And the fentence hath been ex. ecuting upon them from that period to the prefent time. Mankind have gone through life for row- ing ; and " death hath reigned even over thofe, who have not finned after the fimilitude of Adam's tranfgreffion." Neither have difcriminations been made in favor of the faints, but they have been involved in the general calamity, and groaned with the reft of the creation.

In fome refpe&s this was an exempt cafe, but in the general diffufion of punifhment on the various

388 The Sins of Communities [Serm. 29.

branches of the family, it accords with the divine adminiftration refpecling other families, as appears from facred hifiory, and from the general hiftory of the human race. Countlefs examples might be adduced.

The murder of Abel was notpunifhed folely on Cain, but alfo on his family. The ground curf- ed for his fin, did not yield to them its ftrength ; and they were deprived of thofe religious inftruc- tions which they would no. doubt have received, had their father dwelt " in the pretence of the Lord," or remained in the family of Adam which contained the church of God. Many of the evils which fell on that firmer, fell alfo on his children and relied on them, till the extinction of his race by the deluge.

Similar were the confequences which followed the fins of Hani and Efau : But thefe more prop- erly rank under the head of communities : Butin- ilances of families which have fuffered, yea perifh- ed, by judgments fent to punifh the fins of their heads, often occur.

"When fundry of the princes of Ifrael rebelled againft God in the wiidernefs, and attempted a fubverhon of the government which God had in- ftituted for his people, they did not perim alone, but their families perifhed with them, though no intimations are given that they were all partakers in their fin — yea, though it is more than intimated that fame of ihem were not capable of partaking in ;, it — " They came out and flood in the doors of their tents, and their wives, and their fons, and

Serm. 29.] Noted and Punijhed. 389

their little ones. And as foon as Mofes had warn- ed the congregation, and foretold the manner of their death, " the ground clave afunder that was under them, and the earth opened her mouth and fwallowed them up, and their houfes — and they and all that appertained to them zvent down alive into the pit, and the earth clofed upon them ; and they per- i/hed.*

To thefe might be added the families of Achan, Eli, Saul, Jeroboam, Baafha, Ahab and others. No fpecial perfonal guilt was found on many mem- bers of thefe families. They died to expiate fam- ily guilt. We know of none chargeable on Ahim- elech, or the other priefts who were flain by order of Saul. The fins of Eli and his houfe, were pun- ifhed upon them, agreeably to the divine denun- ciation, firft by a namelefs prophet; afterwards by Samuel. In one of the fons of Jeroboam, " were found good things toward the Lord God of Ifrael :" Therefore was he removed by an early death, and the refidue of the family were after- wards deftroyed with the fword to punim the fin of the father, " who had finned and made Ifrael to fin."

The divine administration is flill the fame. In later ages inftances might be adduced, efpecially among princes, of families extirpated (after a term of family probation, which had been abufed by wickednefs and difhonored by crimes) to punifh family guilt. But thefe might be more liable to be difputed than thofe recorded in facred hiflory.

* Numbers xvi. 27 — 33.

ggo The Sins of Communities [Serm. 29.

Though we think it evident, from common obferv- ation, that the curfe of heaven ufually refts on the descendants of thofe who caft ofF the fear of God and harden themfelves in fin, and that God " vif- its the iniquities of fathers on their children.

We turn our attention next to larger communi- ties. Here we find the divine adminiftration reg- ulated by the fame rules.

Morals are as neceffary to larger communities as to families, or individuals, and alike required of them. And they are equally amenable to Him who is over all, and receive like returns from his impartial hands, according to their works. The chief difference made between communities and perfons, refpe&s the time and place, in which they are judged and rewarded : Refpe&ing the former, they take place in this world ; refpecling the lat- ter, in that to come. Perfons will live again af- ter death. Communities, as fuch, exift only here. Here therefore communities muft be remunerated. They are fo. God tries them, and proportions re- tributions to their moral ftate. " Righteoufnefs cxalteth a nation ;" but wickednefs degrades and deftroys it. The ftrength and happinefs of a peo- ple are proportioned to their morals, and increafe and diminifh with them.

Perhaps it will be faid, Thefe are the natural confequcnces of moral good and evil. They are fo. And thefe confequences are the effect, of di- vine order ; of the conflitution which God hath eflabliflied. Hence the divine declaration by the prophet : " At what inftant I lhall fpeak concern-

Serm. 29.] Noted and PuniJIied. 391

ing a nation, and concerning a kingdom, to pluck up, and to pull down, and to deftroy ; if that na- tion againit whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what inftant I {hall fpeak concerning a nation, and concerning a king- dom, to build and to plant it ; if it do evil in my fight, that it obey not my voice, then I will repent of the good wherewith I faid, I would benefit them.*

This declaration is verified in the divine ad- miniftration. God often bears with nations and communities, even to long fufFering ; but if they continue to revolt, he fails not to punifh their fin upon them. When a community hath filled up the meafure of its iniquity, judgment is executed upon it ; not according to the moral character of thofe who then compofe it, but according to its character confidered as a nation which hath been tried God's appointed time.

While a community is on trial its conduct is recorded ; its a&s of difobedience to the divine Sovereign are charged to the community, and when its probation ends, they are brought into the reck- oning and punilhed upon it, unlefs repentance and reformation intervene and prevent it. That " the fin of the Amorites was not full," was affign. ed as a reafon for deferring the fettlement of Abram's race in the land of Canaan. God would not enter into judgment with them, till the meaf- ure of their guilt had reached a certain height ;

* Jeremiah xviii. 7—10.

392 The Sins of Communities [Serm. 2cj,

but the fins of every generation helped to fwell the account, till they were ripe for ruin. The He. brews were then ordered to deftroy them utterly — "every thing that breathed." It was not the fins of only that generation which Occasioned this fen- tence, but the fins of the nations. Many individ- uals who had no perfonal guilt were included in the fentence. and deftroyed by its execution. The inf.mts perilhed with the adults. The divine judgments executed on other wicked communities, have been fimilar. Sodom, and her daughters were each of them a petty kingdom ; and when they had feverally filled up the meafure of their crimes, they all perifhed together, old and young.

If more examples are defired, look to the feed of Jacob. That people had a long probation ; but when they had filled up the meafure of na- tional guilt, their fins were brought to remem- brance and punifhed upon them. The ten tribes revolted from God, when they left the houfe of David and fet Jeroboam on the throne. For more than two centuries and an half God waited with them, and warned them of the evils which their fins would bring upon them ; but they repented not. "When their iniquity was full, he gave their ene- mies power over them ; " rooted them up out of the good land which he had given their fathers, and fcattered them beyond the river."

The kingdom of Judah remained about an hun. dred and thirty years after " Ephraim was broken that he was not a people." Thofe who adhered to the houfe of David did not revolt fo early as

Serm. 29.] Noted and Punifhed. 393

thofe who feceded at the divifion of the kingdom. Divine worfhip according to the law of Mofes, was kept up among them ; and feveral pious prin- ces reigned over them. But though the progrefs of impiety was lefs rapid than in the other king- dom, there was a departure from the living God, and idolatry and immorality prevailed, till they alfo filled up the meafure of their fins. Then impartial heaven " ftretched over Jerufalem the line of Samaria, and the plummet of the houfe of Ahab."*

The generation on which thofe judgments were executed was greatly depraved, and like the men of Sodom, finners exceedingly • but their fins alone would not have occafioned thofe defolations ; they were added to the national account, and filll ed up the meafure of national guilt. One of their kings did much to fwell that account. Mention is made, more than once, of his fins, particularly of the innocent blood which he flied, as fixing the doom of the nation, rendering prayer for it una- vailing and its ruin inevitable. " Though Mo- fes and Samuel flood before me, yet my mind could not be towards rhis people : Caft them out of my fight ; I will caufe them to be removed into all the kingdoms of the earth, becaufe of Ma- naffeh, the king of Judah, for that which he did in Jtrufalemr\ Wantonly fhedding the blood of his fubjeds, was one of the fins charged upon him. This fin is, in a fenfe, unpardonable, " Blood defileth the land ; and the land cannot be cleanf-

* 2 Kings xxi. 13. t Jeremiah xv. i—^.

B11

394 The Sins of Communities (JSerm. 29.

ed of the blood that is fhed in it, but by the blood of him that (lied it."* Manafleh's blood was not fhed. Therefore was the land deftined to fuffer. Jofiah, who reigned after Manaffeh, was pious ; but after he had done every thing in his power to atone for the {ins of his fathers, and reclaim the nation, and not wholly without effecl:, it is expreff. ly noted that " the Lord turned not from the fieicenefs of his wrath, wherewith his anger was kindled againfl Judah, becaufe of all the provocations that Manaffeh had provoked him withal." And after the judgments had been executed, it is again re- marked that they were fent to punifh the fins of that wicked ruler — " Surely at the command- ment of the Lord came this upon Judah, for the fins of Manajfeh, according to all that he did ; and al. fo for the innocent blood that he fhed, for he filed Jerufalem with innocent blood, which the Lord would not pardon "^

Manasseh was gone off the ft age ; fo were all who had fhared in his guilt ; that prince had, moreover, repented and obtained perfonal forgive- nefs ; but his crimes had filled up the meafure of national wickednefs, and judgment muft follow. There was no remedy.

These are conclusive evidence that the fins of a people, and efpecially of the rulers of a people, which are not punifhed by the civil arm, are charg- ed to the people, and eventually punifhed upon them.

* Numbers xncxv. 33. f 2 Kings ;:.\iii. 25. xxiv. 3, a.

SERiM. 29.] Noted and PuniJJud. 395

As there are feafons in which God judgeth na- tions and communities, and renders to them ac- cording to their works, there are alfo feafons in xvhich he doth the fame by the world. That this will be done at the end of the world, or at the judgment of the great day, is not matter of doubt with believers in revelation. But fome other fea- fons of divine judgment are now more particular- ly intended. For there are feafons in which God's judgments are abroad in the earth — in which the fins of the world feem to be brought to remem- brance, and punifhed on its inhabitants.

Eminently fuch was the fix hundreth year of the life of Noah. " When the earth was corrupt before God, and filled with violence," he entered into judgment, and punifhed the fin of the world, in the deftruclion of its inhabitants. God did net " do his work, his ftrange work, or bring to pafs his acl:, his ftrange a6V' as foon as " the wicked- nefs of man was great, and every imagination of the thoughts of his heart only evil continually." He waited long. But when the vaft term allowed to antediluvian finners was expired, he fwept off a race who had been difobedient while long fuffer- ing mercy waited with them.

The fin of the world was then full. Human guilt had long been augmenting, and at length oc cafioned that awful difplay of divine juftice. Ma- il;/ who were at that time deflroyed were, no doubt great and old offenders ; but many others differed from them, were but entering on life, not capable, of perfonal guilt, yet they were involved in the

396 The Sins of Communities £Serm. 29.

general calamity. Thofe of every character per- iihed together. " The flood came and took them all away."

There hath been no other feafon in which the divine judgments toward the whole world have been fo fignally manifeft as at the deluge. There have however, been times in which they have been very general and very feyere. One of thofe times was at hand in our Savior's day. On. the genera- tion which lived when he fuffered for the fins of men; were fome of the vials of divine wrath pour- ed out, though not thofe in which the wrath of God was filled up. Perhaps at no period yet paft, that of the deluge excepted, hath God vifited the fins of men with greater feverity. If the divine judgments fell then more particularly on the Jews, the other nations did not efcape. If the Jews fuf- fered more than others, there were reafons ; nor are they wholly concealed.

The Jews had enjoyed greater religious privileg- es than others — had more means of inflruction in divine things, and had neglected and abufed them, and feem to have more completely filled up the meafure of their iniquity than any other people. (( To whom much is given, of them is the more re- quired ; and thofe who know their duty and yet do things worthy of flripes fhall be beaten with inany ftripes."

God was alfo at that time avenging " the right- eous blood which had been died upon the earth" — the blood of his faints who had been martyred, of which more than a double portion was chargeable

Serm. 29.] Noted and Punijhed, 397

on that people. They had of old killed the proph- ets, and perfecuted thofe who had been fent of God to warn them from their ways. The fame was ftill their governing temper, and to a greater degree than at any former period of their hiflory.

They were alfo the church of God ; and he was now entering into judgment with his church, as a community the meafure of whofe iniquity was full. This was nearly their fituation when the Savior addreffed them, as in our context — " Fill ye up the meafure of your fathers."

This was not a command, but a prediction of what was then nearly accompliihed ; and he told them how it would be completed — by their killing and crucifying the meffengers of heaven, at whofe head was the divine meffenger who then addref- fed them — that when they fhould have done thefe things, God would enter into judgment with them, and avenge on them " all the righteous blood which had been Ihed in his church from the found- ation of the world." Verily J fay unto you, all thefe things fhall come on this generation. And he allur- ed them that it would defolate their country, and that it would remain deftitute of thofe religious privileges which they then enjoyed, till they fhould become of another fpirit — '* Behold your houfe is left unto you defolate. For I fay unto you, Ye fhall not fee me henceforth, till ye fhall fay, Blef- ied is he that cometh in the name of the Lord." * As foon as Chrift was alone with his difciples, he gave them a description of thofe deflations, which is recorded in the following chapter, and is

398 The Sins of Communities rSERM. 2gt

fo plain, and made fuch an impreflion on the Chriftians of that day, who were moftly Jews, that they fled at the approach of the Roman armies and efcaped the calamities which overwhelmed their nation. Whoever reads the hiftory of that age will be convinced of the truth of that predic- tion— " Then fhall be great tribulation, fuch as was not fince the beginning of the world to that time, no, nor ever fhall be. *' Thofe were the days of vengeance, that all things which were written might be fulfilled."

Another of thefeafons of divine judgments oc- curred at the fubverlion of the Roman empire by the Northern barbarians. That mighty empire comprehended a very large portion of the then known world. It had become exceedingly popu- lous. Italy, in particular was chiefly covered with the dwellings of men, like one continued city ; and almoft the whole empire fwarmed with inhabitants, and many parts were cultivated like a garden. But when thofe favages broke into it, they carried fire and fword wherever they went. Like the armies of God's judgments defcribed by the prophet Joel, they carried terror and deftruc- tion — <e A fire devoured before them, and behind them a flame burned : The land was as the garden of Eden before them, and behind them a defolate wildernefs ; and nothing efcaped them."* The mod populous and fruitful parts of that vaft em- pire were literally made defolate, and became a wildernefs ; and many places have never recover-

* Joel ii. 3.

Serm. 29.] Noted and Punijhed, 399

ed their former luftre, and few become equally populous to this day.

Waving the particular mention of other peri- ods in which the judgments of God have been made manifeft, would only obferve, that we are taught by the prophets, to expecl: defolating judgments before the beginning of the latter day glory, and that they will be very general — that the fins, not of this, or that community, but of the world will come into remembrance before God ; and that the full vials of his wrath will be poured out, not barely to avenge the fins of that generation, but the fins of ih6 world, the meafure of their iniquity being then full.

The moll terrifying metaphors are ufed to pre- figure the judgments which will then be executed on mankind. The deftruclion of men is compar- ed to the harveft and vintage ! But the language of prophecy, if we confider the human race as the objedls of the harveft and vintage, admits no aug- mentation of terror. " And I looked, and behold a white cloud, and upon the cloud one fat, like unto the Son of Man, having on his head a golden crown, and in his hand a ftiarp fickle. And anoth- er angel came out of the temple, crying with a loud voice, to him that fat on the cloud, Thrufl in thy fickle and reap : For the time is come for thee to reap ; for the harveft of the earth is ripe. And he that fat on the cloud thruft in his fickle on the earth, and the earth was reaped. And another an. gel came out of the temple which is in heaven, he alfo having a (harp fickle, And another ange!

400 The Sins of Communities £Serm. 29*

came out from the altar, which had power over fire ; and cried with a loud cry to him that had the fharp fickle, faying, Thruft in thy fharp fickle, and gather the clutters of the vine of the earth; for her grapes are fully ripe. And the angel thruft in his fickle into the earth, and gathered the vine of the earth, and caft it into the great wine prefs of the wrath of God. And the wine prefs was trod- den without the city ; and blood came out of the wine prefs, even unto the horfes bridles, by the fpace of a thoufand and fix hundred furlongs."* The fcenes here depicted are yet future. They are confirmed, and in fome meafure illuftrated, by other prophecies ; but as our understanding of prophecies muft remain partial till explained by their accomplifliment, we leave the intelligent read- er to his own reflections upon them.

Inferences.

T. That communities, both fmall and great are on trial here, and that they are eventually called into judgment and rewarded and punifhed accord- ing to their ufe, or abufeof talents, is fairly deduc- ible from the fubjecl; under confideration. Such being the divine adminiflration, we fee the impor- tance of national virtue. Morals are the health and ftrengthof a community : While they remain no enemy can prevail againft it. " The angel of the Lord encampeth round about them that fear him. and delivered! them" — But when a communi. ty degenerates, and become corrupt and vicious,

* Revelation xiv. 14 — a©.

Sirm. 29.] Noted and Punijhed. 4°*-

their guardian angel quits his charge, and their guardian God becomes the avenger of their crimes*

II. We fee alfo the importance of good govern- ment, and good rulers, who will execute righteous laws with fidelity, and in their own perfons, fet the example of obedience to them. The example of thofe in authority hath a commanding influ- ence. Their principles and pra&ices, draw many after them. We fee this exemplified in the hiito- xy of the Hebrews : When their great men were good men, virtue was refpected, and the nation re- joiced.; but " the wicked walked on every fide, when the vileft men were exalted," and the degrad- ing, and even defolating judgments of heaven fol- lowed. " Thefe things happened unto them for enfamples ; and are written for our admonition."*

III. The character of individuals is not to be judged by their circumftances here. When judg- ments are abroad to punilh national wickednefs they do not always fall on the moft guilty — they fall on the community. — All who belong to it are obnoxious. " Suppofe ye that the Gallileans whofe blood Pilate mingled with their facrifices were finners above all the Gallileans, becaufe they fuffered fuch things? I tell you, Nay; but ex- cept ye repent, ye ftiall all likewife periili." All have fins fufneient to juilify God in taking them away when, and how, he pleafeth.

Was there not another life, impartiality would require a different divine adminiftration. Dif- criminations would here be made according to thi

* 1 Corinthians x, n,

C c c

4©2 The Sins cf Communities [Serm. 29.

difference of moral characters. They are not made. The iniquity of fathers is vifited on their children ; the iniquity of communities on particu- lar generations, and on individuals ; and often on thofe who are not the mod guilty ! We fee it in every part of the fketch which we have taken of the divine government.

The doctrine of another life clears up this myf- tery. Without the belief of it we cannot " afcribe xighteoufnefs to our Maker;" but when we take it into the account every difficulty is removed. That there is another life, in which the perfect rectitude of divine providence will appear, is a dictate of reafon, and the explicit language of rev- elation.

IV. When the myftery of God is finifhed, and the veil now fprcad over the divine adminiftration taken away, we fhall fee the wifdom, juftice, and goodnefs of thofe parts of it9 which now, feeing on- ly in part, we contemplate with furprize and won- der.— '* That all the righteous blood lhed on the earth, from that of righteous Abel, to our Savior's day, fhculd be required of that generation;'* and that there mould be feafons in which the fins of nations and of the world are avenged on particu- ]ar generations, who are made to bear the fins of thofe who had gone before them, and on individ. uzh, not diftinguifhed by their crimes, will no more aftonilh and confound us !

We now witnefs fuch things in the divine ad- miniftration ! We cannot but witnefs them. We fhall then fee the reafons of them, and be fatif-

Serm. 29.] Noted and Punijhcd. 403

£ed ; we fhall join in that angelic afcription, « E- ven fo Lord God Almighty, true and righteous are thy judgments."* Till that decifive day, let us wait on the Lord, and in the way of well doing, truft in his mercy—" For oj him, and through kirn] and^ to him, art all things .• To whom be glory fQrev. cr"f Amen.

* Revelation x

vi. 7.

t Romans xi. 36,

Valuable New Work,

Will fliortly be put to Press, by ISAIAH THOMAS, Ju*.

FIFTYTWO SERMONS on the DIGNITY of MAN, and the value of the objects principally relating t* HUMAN HAPPINESS.

FROM THE GERMAN OF THE LATE

Rev. GEORGE JOACHIM ZOLLIKOFER,

Minifter of the Reformed Congregation at Leipjick.

By the Rev. WILLIAM TOOKE, v. r. $.

IN TWO LARGE OCTAVO VOLUMES.

EDITOR TO THE PUBLIC.

The Rev. Mr. Zollikofer, in his own coun- try, attained to great celebrity as a Divine, and pofTefTed the efteem and veneration of all ranks of people. " Several volumes of his excellent Difcourfes," fays his Biographer, " have for fome years been in the hands of the public, and are in high and deferved re- fute wherever the German language is underftood, by all perfons to whom religion and virtue are objecls of importance ; to which the number of editions they have gone through, and are continually finblifhing, bear ample teftimony, as well as of the tafte and judg- ;nent of the times, in compositions of this nature.

CONDITIONS.

I. The work will be printed in two large Oftavo Volumes, containing Jibout lOOO pages, executed in a neat manner.

II. The price to Subfcribers, handfomely bound, will be Three Dalian and fifty Cents for the two Volumes : The Englifb. Edition, bound in boards, ftlls at Six Dollai s.

III. Books fubferibed for muft be taken within Six Months after they are publifhed, or the benefit of fubfeription will be withdrawn.

IV. No books will be delivered until paid for — No Subscriber will be obliged to take his books unlels the execution of the work meets his appro- bation.

V. Thofe who fubferibe for Ten Sets, or procure Ten Subfcribers, and pay far the fame agreeably to the ±th Condition, mail be entitled to Out Set gratis.