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THE 

AMERICAN  PREACHER; 

Q  R    A 
COLLECTION  of  SERMONS 

FROM  SOME  OF  THE 

MOSTEMINENT  PREACHERS, 

NOW  LIVING 

IN  THE  UNlTETirSTATES, 

OF 

DIFFERENT   DENOMINATIONS 

IN   THE 

CHRISTIAN  CHURCH^ 


VOLUME  IV: 


NEW-HAVEN:   Printed 

BY  ABEL  MORSE,  for  the  Editors,  who 

HOLD  THE  Privilege  of  CoPY-RiGinv 

M,DCC,XCIII^ 


PRE  FACE  of  Vol.  I. 


TO  THOSE  who  have  feen  the  plan  and  cir- 
cular letter  lent  abroad  for  the  execution 
of  this  work,  little  information  will  be  necefT- 
ary;  but  for  the  information  of  thofe  who 
have  not  feen  them,  it  may  not  be  improper, 
or  out  of  place,  to  fay— that  the  following  were 
the  objects  in  view,  and  thofe  which  were  pub- 
lifted  as  the  foundation  and  intention  of  the 
work. 

^^  I.  To  hrlnir  into  public  view  many  excel- 
lent difcourfes  now  in  manufcript,  promifing 
great  benefit  to  the  interells  of  religion. 

^^11.  To  unite  in  one  work  fome  of  the  beft 
performances  of  the  day,  as  a  fpecimen  of  the 
pulpit  talents  of  the  time. 

*^'II1.  By  uniting  the  feveral  moft  important 
religious  denominations  in  one  work,  to  open 
the  door  for  the  more  exteniive  excrcife  of 
Christian  Charity  among  Chritian  Bre- 
thren. 

'*^I  V.  To  afford  Chriftian  families  a  compendi- 
um of  Chriftian  inlhnidtion. 

*'V.  To  prevent  the  farther  importation  of 
printed  {.ermons,  by  encouraging  the  publica - 
■''>'i3of  our  own  roimtry/' 


i'.  PRE     F     A     C     E. 

Such  were  the  real,  and,  we  trull,  juftifiable 
reafons,  by  which  the  public  were  invited  to  en- 
courage, the  plan. 

Beside  the  influence  the  plan  itfelf  might 
'  be  fuppofed  to  claim,  it  was  fu{)ported  by  the 
following  recommendation. 

**Having  duly  confideredthe  plan  of  the  Ame- 
^*Ri c  A N  Pre  A  CH  E R,  7idw  q^credforthe  approbation 
^ ^ if  the  public ,  we  take  the  liberty  (f  fignifying  our 
"concurrence  in  thefdme;  ?iot  doubting  but  it  may 
^*"d'cU  execute  the  objedts  it  propofes, 

William  Livingston,  Govenor  cf  the  State 

of  Ncw'jerfy, 
Geop.ge  Clinton,  Governor  of  the  State  of 

New-  York. 
William   Samuel  Johnson,   Preftdent  of 

Columbia  Collrge,  and  one  of  the  Senators  of 

the  United  States. 
Eli  as   Boudinot,   X.    X.    JJ,    Member  of 

Congyefs/' 

,  The  fuccefs  of  the  plan  and  circular  letter 
is  fufficiently  tcftified  by  the  exiftence  .  of  the 
work  in  its  prelent  form,  as  well  as  by  the  re- 
fpe^lable  lill  of  iubcribers  who  have  lupport- 
ed  it. 

It  is  not  pretended  that  all  the  preachers  of 
i.  e  pofpei  in  the  United  States,  who  are  juft- 
;y  ^fifitled  to  diftindion,  both  for   the   purity 


preface;  V 

of  their  do6lrines  and  elegance  in  ilyle,  are 
among  the  number  of  thofe  who  have  lupport- 
ed  this  work  :  but  we  believe,  that  thole  who 
appear  in  the  following  pages,  will  be  pronoun- 
ced to  have  well  fupported  the  caufe  they  were 
fo  indulgent  as  to  undertake. 

Such  has  been  the  reception  of  our  plan  in 
the  prefent  inilance,  that  we  feel  ourlelves 
juftified  in  announcing  to  the  public,  a  fourth 
VOLUME  ;  and  in  a  word,  a  succession  of  vo- 
lumes, fo  long  as  the  prefent  difpolition  to  en- 
courage the  work  Ihall  continue. 

In  fupport  ot  this  plan,  we  plead  an  inclina- 
tion more  fully  to  execute  the  objects  ju ft  now 
recited,  as  giving  origin  to  the  work ;  *and  we 
add  a  defire, 

I.  To  form  fuch  a  colledion  of  difcourfes, 
as  may  amount  to  a  fyftem  of  Chriftian  fliith 
and  pracStice. 

II,  By  this  fyftem  to  raife  an  oppofition  to 
error  and  herefy  of  every  kind. 

III.Tq  dire6t  the  prefent  prevailing  dilpofiti- 
on  to  liberality  in  matters  of  religion,  into  a 
proper  channel ;  and  open  the  door  for  Chrii- 
tian  communion  upon  principles  acknowledg 

ED  and  UNDERSTOOD. 

IV.  To  lay  a  foundation  for  the  univerfal  a- 


vi  r      R     L      •  C     E. 

greement  oi  the  Chriftian  churchj  when  tht. 
high  pi  ofpe6ts  of  fv-JturUy  fnall  be  unfolded. 

i  •.  ,- ; 
W  r  p  r  e  t  c  n ;  -.  ■  i  ■  l  to  a  f pir  i  t  o  f  p  r  o  phe  c  y  ;  but 
find  a  willingnels  to  hazard  a  conje6ture,  that^ 
under  tlie  fupreme  and  fuperintending  provi- 
dence of  God,  fonie  fuch  Imall  beginnings  or 
dawnings  of  light  nuiy,  eventually,  be  conlid- 
eredas  announcing  the  approach  of  Meridian 
Day. 

We  are  not  backward  to  fay^  that  fuch  re- 
ligious,union  and  influence  as  this  work  labors 
to  acconipliih,  will  add  no  imall  dignity  and 

SUPPORT  to  the   VULITICAL    INTERESTS  of  OUl' 

country.  To  the  influence  of  law,  it  will  add 
the  energy  ofconfciencc  and  moral  duty  ;  to 
the  fubjeet,  it  will  adminifLer  fafety  and  pro- 
tection from  the  encroachments  of  arbitrary 
powci  -  d  to  ail  under  its  influence,  will  (lied 
the  richcil  of  civil  and  social  bleilings/'^ 

'^  ''  A  tranfient  view  of  thole  flakes  and  kingdoms., 
^'ivhichhive  n^,i(ie  tlie  nioit  (IrikiDg figure  in  the  hiftory 
^orthe  uDrlri,  and  .vvluth  have  been  nvjft  renowned  for 
*'the  fditify  of  their  goverafnenr,  will  convince  us,  thatf 
*'rcligi(»n  was  by  them  alwa^'^sconfidcrcd  as  a  matter  of 
''rrreat  import tnce  t<j  Civil  Sociktv. 

'*The  grcatcil  politicans  and  moll  celebrated  Icgifla- 
^'tors  of  aniic]uity  depended  muchontliis,  lo  give  fanc- 
'^tion  to  tiieir  laws,  and  make  them  operate  with  vigour 
and  iaciliry.^* 


'*v  i..  ;;;  '>  i<:  • . -j^  i  ^  ^^Y  regulating  and  compoiing  the 
'^pafHons,  eniighrcniilg  and  oxaiting  the  mind,  anJ  pu- 
*'rir"ying  and  meliorating  the  Iieart,  conduces,  in  a  high 


PREFACE. 


Vii 


With  the  dcpeft  veperation,  we  dedicate 
our  labors,  and  thofe  of  our  brethren,  to  the 
GOOD  PROVDENCE  of  Almighty  God,.  and  to 
the  PATRONAGE  of  the  PIOUS  of  every  denom- 
ination, into  whofe  foands  this  work  may  tome ; 
trufting  that  thofe  who  favor  it,  will,  in  the 
perufal,  find  their  attention  amply  rewarded; 
and,  in  the  end,  enjoy  the  high  profpe6l:s  it 
permits  them  to  entertain. 

We  return  our  grateful  acknowledgments 
to  thofe  Reverend  Gentlemen  who  have 
contributed  to  the  execution  of  this  work  thus 
far — not  doubtiug,    thm  Uic   contem'platioh  of 

'^'degree,  lo  the  peace  and  well  being  of  fecial  life  :  It 
''makes  good  men — from  thence  tke  tranfiticn  is  eafy 
''and  natural  to  regular  citizens  and  obedient  fubjeds. 
''Wheie  private  virtue  cannot  be  fpund,  it  is  in  vaiia  to 
**Iook  for  public  :  and  laws  are  of  little  efficacy  without 
<'good  example.'* 

Governor  PattersoK'S  anfvjerto  tj e  cofi^iratuluhry 
addrefs  of  the  Prejhytery  of  Ncw-Et^vnfvyick, 

''Another  important  confequence  of  this  difcovery,  is, 
^'an  enlarged  liberality  of  fentiment  among  men.  The 
"liberality  to  which  I  refer,  is  difcernible  in  the  fpirit 
^'of  religious  toleration,  which  fpreads  like  a  flood  over 
**the  face  of  the  earth.  This  toleration,  when  it  he- 
"comes  univerfal,  cannot  but  accomplifii  matters  of  the 
'^higheft  importance  to  the  world.  Truth  and  reafon 
"will  then  burft  with  irrefiflible  energy  from  the  dark 
"clouds  of  fuperftition  and  bigony- — difpel  the  mift  of 
"error  and  abfurdity,  and  bring  the^GREAT  famtly  of 
*'THE  WORLD  to  an  uniformity  of  religious  belief  and 
worihip." 

Alferd  :   Ontheprogrefsofintcfnr.chks^frres- 
dotriy  and  good  govcrninen!. 


Vlll 


P     R     E     F     A     C     K, 


having  added  fomething  to  the  fupport  of  the 
great  truths  of  the  gofpel— of  having  adminif- 
t€red  inftru6tion  t©  the  ignorant,  warning  to 
the  impious,  and  edification  to  the  faints — but 
above  all,  the  contemplation  of  having  laid  a 
foundation  for  the  progrefs,  unity  and  perfec- 
tion of  the  kingdom  of  the  Redeemer,  will  af- 
ford higher  reward  for  their  fervices,  than  it  is 
in  our  power  to  give. 

In  behalf  of  the  interefts  of  this  work^ 
fubfcribe, 

to  the  caufe  of  truth,  a  friend> 
and  to  the  public, 
a  devoted  fervant— 

DAVID  Austin* 

Elizabeth-Towii^ 
Jan.  I,  179* 


njTifMTti-.g'att.-fc  >tT  iT"iViwriitBrt»rian  ii>«,ii» 


CONTENTS, 

SERMON     LXL 

The  Nature  of  faving  Faith, 

By  Robert  Smith^  D.  D.Paftor  of  a  Prefby- 
terian  Congregation^  Pequea,  Pennfylvania. 

II.  Pet.  i.  I. — To  them  that  have  obtained  like 
frecious faith  with  iis^  P^ge  9 

SERMON     LXIL 

The  Excellency  of  faving  Faith . 

By  the  fame, 

II.  Pet.  i.  I.— T(9  them  that  have  obtained  like  pre- 
cious faith  with  us, 

I.  John,  iii.  23.  And  this  is  his  commandment^ 
that  wefhotdd  believe  on  the  name  of  his  Son  Jcfus 
Chri/l.  4.3 

SERMON     LXIIL      • 

V  Practical  Ufei;  frdm  the  Nature  and  Excellen- 
cy of  fa  vi n g  Fa  i  tli . 

By  the  fame. 

The  Subject  continued,  6"^ 


X*      CONTENTS. 

SERMON.      LXIV. 

The  Chriftian  Religion  attefted  by  the  Spirit 
of  Prophecy, 

By  Theodore  Hinsdale,  A.  M.  Paftorofa 
Congregational  Church  in  Windfor,  Con- 
ne<5ticut. 

Revelation  of  St.  John,  xix.  lo.  I  am  thy  fel- 
low ferjant,  and  of  thy  brethren,  who  have  the  tcfii- 
mony  of  Jefus :  woffhip  God :  for  the  tefimojiy 
of  Jefiis  is  the  spirit  of  prophecy.  93 

SERMON     LXV. 

The  Subject  continued. 

By  the  fame  119 

SERMON     LXVI. 

The  Efficacy  of  the  Gofpel  above  all  worldly 

Wifdom. 

By  Samuel  Langdon,  D.   D.  Minifter  of  a 
Congregational  Church,  Haniptonfalls,  New* 
Hamplhire. 

I.  Cor.  i.  21.  For  after  that  in  the  wifdom  of 
God,  the  world  by  wifdom  knew  not  God,  it  ple'afed 
God  by  the  foolifJmcfs  of  preaching  tofave  them  that 
fnlieve, 

^37 


CONTENTS.  xi 

SERMON     LXVII. 

The  Bufinefs  of  Life,  and  Hope  in  Death. 

By  the  fame. 

A6ls,  xiii.  36.  For  David,  after  he  hadfervcd 
his  own  generation  by  the  will  of  God,  fell  onflecp, 
and  was  laid  unto  his  fathers,  andfaw  corruption. 

16  f) 
SERMON     LXVIII. 

The  divine  Government  Matter   of  univerfal 

Joy- 
By  Charles  Backus,  A.  M.  Paftor  of  a  Con- 
gregational Churchy  Somers^  Connedicut. 

Pfalm,  xcvii.  i .    The  Lord  reigneth,.  let  the  earth 
rejoice  ;    let  the  multitude  ofiflcs  be  glad  thereof 

SERMON     LXIX. 

Human  Depravity  the  Source  of  Infidelity. 

By  Jonathan  Edwards,  D.  D.  Pafior  of  the 
fecond  Congregational  Church,  New-Haven, 
Connecticut. 

John,  vii.  17.  If  any  man  will  do  his  willjjeflxill 
know  of  the  doBrine,  whether  it  be  of  God,  or  whc* 
ther  Ifpcak  of  myfelf  1 1 5 


KH         CONTENT     S, 
SERMON     LXX. 

The  Chriftian  Hope. 

By  Achilles  Mansfield,  A.  M.  Paftor of 
a  Congregational  Chyrch  at  Killingworth^Con- 
iic6i:icut. 

^oin.  V.  4.  And  Hope  maheth  not q/ha?ned—2 ^y 

SERMON     LXXL 

Family  Prayer- 

By  Samuel  Spring,  A.  M.  Paftor  of  a  Con- 
gregational Church  at  Newbury  -Port,   Mafla- 

chaletts. 

Gen.  viii.  2 1 .  Ajid  ibe  Lord fmclled afwect favour- 

S  E  R  M  O  N      LXXIL 

The  Subjtf6t  continued. 

By  the  fame.  267 

SERMON       LXXIIL 

On  the  Chans^c  of  the  Sabbath. 

By  MosEs  Mather,  D.  D.  Paftorof  a  Church 
of  Chrjlt  in  Stanford,  Cojinc6iicut. 


C     O     N     T     E     N     T     &\ 


xiu 


Hebrews,  x.  24,  25.  And  let  us  confider  one 
another  to  provoke  unto  love  and  to  good  works ; 
not  forfaking  the  ajfemhling  of  our/elves  together,  as 
the  manner  offome  is ;  but  exhorting  one  another  : 
Andfo  much  the  more^  as  ye  fee  the  day  approach-- 
ing,  281 

SERMON     LXXIV, 

The  Subje6l  continued. 

By  the  fame.  299 

V 

I 

SERMON     LXXV. 

Chrift  the  Way,  and  the  Truth,  and  the  Life. 

ByNATHAN  Perkins,  A.  M.  Pallor  of  a  Con- 
gregational Church,  Hartford,  Connecticut. 

John,  xiv.  6.  ]lsvs  faith  unto  him,  lam  the  way, 
and  the  truth,  and  the  life  :  No  man  cometh  unto  the 
Father,  hut  by  me,  323 

SERMON      LXXVI. 

The  Subject  continued. 

By  the  fame.  344 

SERMON     LXXVIL 

(Sod's  Sovereignty   in  conferring  Means  iind 

Grace, 


XIV 


CON    T     E     N    T    S. 


By  Nathan  Kerr,  A.  M,   Minifter  of  the 
firft  Prelby terian  Church,  in  Gofhen,  State 

of  Ncw-Yorlk. 

Romans,  ix  2  r .  Hath  not  the  potter  power  0- 
ver  the  clay,  of  the  fame  lump  to  make  one  vefjel  un* 
to  honoTy  and  another  tinto  dipyonor  f  35^ 


SERMON    LXI. 

THE  NATURE  of  SAVING  FAITH. 

B    Y 

ROBERT    SMITH,     D.  D. 

Pajlor  of  a  Frejhyterian  Congregation,  Peqi/^a, 
Penfylvania 

mamaaasasaESxmmm 

II.      Pet.   I      I. 

^-To  them  that  have  obtained  like  precious  faith 
with  us, 

IN  the  facred  oracles  five  obje6ls,  efpccial-- 
ly,  are  called  precious.  The  Holy- 
Ghost  faith,  the  redemption  of  the  foul  is 
precious  (a)  The  blood  of  christ,  the  price 
of  our  redemption,  is  precious  blood  (  b  ) 
Christ,  the  glorious  ransomer,  is  preci- 
ous to  his  ranfomed  people  (c)  The  promis- 
es of  the  gofpcl,  in  which  he  is  exhibited  to 
Vol      IV  B 

(aPfa.xWin,  8 J     (/;  i Pgt.  i.  9.)  (cI Pet.  ii.   -. 


i{^ 


10  SMITH. 

us,  are  great  and  precious  promifes  (  d  )  And, 
in  our  text.  Faith,  which  taketh  hold  of  the 
promife  of'Mfe  in   Chrift  Jefus,   is  called  ^re- 

eious  faith. 

That  is  accounted  precious  which  is  of  aa 
excellent  quality,  efpecially,  if  it  be  rare. — 
Gold  is  prefered  to  brafs,  moral  virtue  to 
gold;  but  the  faith  of  God's  ele6t  (  which  is 
the  theme  of  our  text  )  infinitely  furpafseth 
thtfe,  and  every  acquifition  below  the  fun. 
It  is  a  rare  jew^el indeed;  fox  who  hath  believ 
ed  our  report  ?  to  whom  is  the  arm  of  the  Lord 
rcvmled  ?  (e)  And,  in  its  operations  and  ef- 
fects, it  is  moil  execllent,  as,  we  doubt  not,  will 
appear  in  the  fequel  of  thefe  xiiicourfes. 

What  tends  farther  to  raife  the  value  of  fav- 
ing  faith  in  our  efteem,  is^  ( i )  the  manner  in 
which  we  are  made  partakers  of  it,  namely  by 
the  gracious  and  fovereign  difpofal  of  heaven. 
^ctxoi.<ri,  which  our  tranflation  renders  obtain- 
ed, fignifies  to  get  or  obtain  a  thing  by  lot. 
But  the  ordering  of  a  lot  is  the  fole  prerogative 
of  Jehovah,  who  giveth  the  prize  to  whomfo- 
ever  he  will.  Sofiith  is  7iot  of  ourfelves  :  it 
is  the  gift  of  God.  (f)  The  peculiar  donation 
of  heaven .  ( 2 )  That  the  weakeil  real  believ- 
ers Jliare  the  bleffing  together  with  the  llrong- 
eft  Apoltles  themfelves,  greatly  magnifieth 

{d  II  Pet,  i.  4.)     {e  JfM,  liij.   i.)  {f  Eph  ii-    8.) 


SMITH,  II 

our  idea  of  it's  worth — To  them  that  have  ob- 
tained like  precious  faith  with  ns.  The  faith 
of  believers  in  common  may  not  be  equal  to 
that  of  Apoilles  in  degree  ;  yet,  as  well  in  it's 
origin,  objects,  caufe^  and  effects,  as  in  the  na- 
ture of  it's  operations,  it  is  the  very  fame  with 
theirs.  It  is  the  glory  of  chriftianity,  that 
God  revealeth  the  mylleries  of  the  kingdom  to 
babes  and  fucklings,  while  they  sire  hid  from 
the  wife  and  prudent  ;  (g)  and  diftributes  to  the 
weakeft  babe  in  Chrift  a  fliare  with  Prophets 
and  Apoftles  in  the  communion  of  grace. — 
That  which  we  havefeen  and  heard  declare  we 
unto  you,  that  ye  may  have  fellowfhip  with  us  : 
and  truly  our  fellowfhip  is  with  the  Father,  and 
zvlth  his  Son  Jefus  Chrijl,  (hjf 

Do6l.  Saving  faith  is  a  moll  exoellent  dona- 
tion of  heaven  to  all  who  become  partakers  of 
it.      In  treating  this  fubje6t,  I  fhall, 

I.      Explain  the  nature  of  faving  fiiith. 

IT-.     lilullrate  the  excellency  of  it. 

III.    Apply  the  whole  in  fome  pra6lical  ufes . 

I.      I   am  to  explain  the  nature  of'fr.ving 
faith. 

The  proper  idea  of  faith,  is  a  credit  given  t9 

{g  Matt.  xi.   25.)      (hi  John  i.   3.) 


12  SMITH. 

teftimony^  grounded  upon  the  veracity  of  the 
witnefs ;  which  luppofeth  as  well  a  truft  in  the 
perlon  fpeaking,  as  a  belief  of  his  word.  In 
this,  faith  difFereth  from  every  other  fpecies 
of  evidence.  Agreeably  to  this  general  idea 
of  it,  we  obfervc,  that  faving  faith  confifts  in 
the  credit  the  heart  yieldeth  to  the  tellimony 
of  Chrift,  and  its  truji  in  him  for  falvation. 
Some  good  divines  have  obferved,  that^^Svher- 
^'^ever  faving  faith  is  mentioned  in  the  new 
^^teilament,  it  generally,  if  not  always,  iigni- 
^'fieth  trufl  in  a  perion^  as  well  as  the  belief  of 
^'a  do6lrine." 

First,  faving  faith  confifts  in  the  credit  the 
heart  yieldeth  to  the  teftiiiiony  of  Jefus,  ^'^thb 

AMEN,  THE  FAITHFUL  AND  TRUE  W' ITNESS. " 

Thisisfometimes  called  the  mind's  perfuafion 
of,  fonietimes  its  afTcnt  to,  the  truth  of  divine 
teftimony.  This  tcftimony  we  have  deliver- 
ed to  us  in  the  law  and  the  gofpel,  each  of 
which  is  neccfiary  to  be  believed  in  order  to 
ialvation.  By  thefe  the  fpirit  ofChrift  re- 
vealeth  to  our  hearts  the  glory  and  will  of 
God,  which  are  the  general  obje6ts  of  faith. 
By  the  gofpel,  particularly,  Chrift  is  revealed 
to  us  in  his  mediatorial  chara6ters,  or,  the 
glory  of  Godihining  in  his  face,  i.  e.  in  his 
perfon  and  mediation,  which  is  the  peculiar 
and  dirc6t  obje6t  of  faving  faith  ;— more  elpe- 
fially  Chrift  as  a  prieft,  is  the  immediate  ob- 


SMITH.  13 

jea  of  faith,  as  juftifiing.  Faith  in  it's  gene- 
ral as  well  as  its  more  fpecific  nature,  will 
necellarily  come  into  the  defcription  to  be 
given  of  it,  notwithftanding,  we  have  it  chief- 
ly in  view,  to  give  as  brief  a  defcription  of  it's 
operations  and  efFeas,  with  the  pradical  ini- 
provement,  as  may  be  confiilent  with  per- 
Ipicuity  and  profit.  ^ 

In  faving  faith  the  heart  yields  it's  afTent 
to  the.  divine  law   as  holy,  juft,  and  good. 
By  this  glafs    tlie  Holy  Spirit  reflects,  as  it 
were,  rays  of  the  majefty,  purity,  andjuftice 
of  God,  upon  the  iinner's  confcience.     In  the 
light  thereof  he  reads  the  righteous  claims  of 
Jehovah  upon  him  ;— the  llri61nefs  of  the  de- 
mands of  the  law ;  the  depravity  of  his  nature 
and  praaice,  with  his  utter  inability  to  raife 
himfelf  from  the  ruins  of  his  fallen  Hate.    He 
tries  to  pay  the  law  it's  due  ;  but  in  vain.      He 
iinds  his  heart  averfe  to  the  duties  it  requires, 
and  prone  to  the  evils  it  forbids.  —Then  he  tries 
to  foften  and  clenfe  his  hard  and  polluted  heart, 
that  he  may  offer  to  God  a  more  acceptable  fer- 
vice;    but  in  vain.      The  ftone  within  him 
will  neither  break,  nor  melt;  and  the  more 
he  endeavours  to  wafli  himielf,  the  deeper  his 
ftain  appears.— No  way  of  relieYnow  appears 
for  hirn,  but  Chrift.      Not   daring,    however, 
to  venture  to  apply  to  the  Saviour,   in  all  his 
guilt  and  pollution,  he  tries  to  prepare  hin> 


14  S  M  I  T  H. 

felf  for.  Chrift,  by  working  fonie  good  difpofl- 
tions-in^his  heart.  This  he  alfo  finds  to  be 
vai(i.  For  could. one  penitent  ligh^  one  ho- 
ly defiire;,  one  n-^eltlnginipreffioji  of  love  favc 
himji  h^ .cannot  comniandj  it.  Now  he  is  lliut 
up  to  the  necellity  of  coming  as  a  totally  ru- 
ined and  helplefs  iinner ;  therefore  at  the 
call  of  the  gofpel^  guilty  and  unworthy  as  he 
is,  he  attempts  to  take  hold  of  Chrill.  But, 
alas  I  The  hand  is  withered,  he  has  no  pow- 
er to  ilvetch  it  out. --He  can  as  ioon  tear  ftrong 
mountains  from  their  roots,  or  create  a  world, 
as  root  out  his  unbelief,  aiid  create  faith  in 
liis  dead  and  barren  heart.  Hence,  at  laft, 
falling  at  the  feet  of  his  Judge  and  .his  Savi- 
our., he  cries,  Lordy  be  merciful  to  im  a  fmner  I 
A. poor,  worthlefs,  helplefs,  undone  fmner  ! 
This  is  true  convi6lion  of  fin,  oj  a  faith  of  the 
law: wrought  in  the .  heart.by  the  fpirit  and 
word  of  God. 

That  fuch  a  failh  of  tlie  iaw  i:>  necefiary  to 
a  true  faitX.of.the  gofpcl,  orin  other  words, 
that  a  convi^^ion  cS  i^r\  is  nec^ffary  to  induce 
us  to.  ficD    lo  C.  or  falvation,  is  evident 

from  m?^y,expr.efs  tejiimonies  of  fcripture.  -- 
Fo:  .  .■ '^    laiv  is  the  bwwledge  of  Jin .  {  i  ) 

I  was  alive  zviMiit  th^ faw  pnce ;  but  when  the 
comma7uImcnt  ca?ne,Jinxevived,  and  I  died"  (k) 
I  through    the  law  am  dead  Jo  the  law,  that  1 

(i  Row.  iii.  20.      ^      h. .    '•   "    i.  9.) 


SMITH.  j^ 

might  live  unto  God.  (I)  Tlie  operations  of 
faith  with  the  images  by  which  they  are  iliuft- 
rated,  clearly  evince  the  truth,  of  this  doc- 
trine. It  is  dclcribed  by  flying  to  Chrift  for 
refuge,  whidh  fuppofes  a  fenfe  of  danger. 
It  receiveth  him  in  all  his  offices,  which  fup- 
pofes a  fenfe  of  the  need  of  him  in  alibis  mc- 
jdiatorial  characters.  The  fame  truth  alfo 
iliines  wi-th  ir re li liable  evidence  from  the  great 
defigns  of  redemption  by  Chrift,  which  were 
to  ftain  the  pride  of  man,  and  magnify  free 
,grace  ;~to  humble  the  linner,  and  exalt  the 
faviour.  That  mercy  might  have  a  tri*mxph 
in  thefaved  iiriner'sbofom.  he  is  Hung  with 
a  fenfe  of  his  fin  and  guilt,  and-made  to  glo- 
ry only  in  the  Lord. 

One  thing  here  merits  your  fpecial  notice, 
namely,*' ''although  they  that  are  regenerate 
^^''and  believe  in  Chrift,  be  delivered  from  the 
'*^moral  law  as  a  covenant  of  works,  fo  as  there- 
''by  they  are  neither  juftified  nor  condemn- 
^^ed;  yet  It  is  of  general  ufe,  common  to 
*^^*^them  with  all  men,  to  inform  them  of  the 
^^holy  nature  and  will  of  God,  and  of  their 
**^^duty,  binding  them  to  walk  accordingly,  to 
^*^convince  them  of  their  difability  to  keep  it; 
'^and  of  the  finful  pollution  of  their^ature, 
*^^hearts,  aiid  lives,  and  thereby  help  them  to 
"ix  clearer  fight  of  the  need  they  have  cS 

(J  CaL  ii.   19.) 


i6        '  SMITH. 

^'Chrill,  and  of  the  perfe6tion  of  hif  obedi- 
ence/'(w^ 

The  law  is  of  perpetual  ufc  to  believers, 
not  only  as  a  rule  of  life^  but  to  keep  awake 
in  their  hearts  a  fenfe  of  their  need  of  Chrift, 
in  every  relpe6t_,  and  for  every  thing.  They 
cannot  indeed  be  convinced  that  they  are  in 
a  iiate  of  condemnation^  though  they  may 
greatly  fear  it;  (for  the  fpirit  of  God  is  not  the 
author  of  contradi6lions)  but  they  Ihall  be 
taught^  more  and  more,  the  iinfulnefs  of 
their  nature,  with  the  abfolute  neceffity  of  the 
blooci  and  grace  of  Chrift,  to  purge  the  guilt 
and  ftain  of  their  corruptions ;  and  the  more 
they  become  acquainted  with  God  and  their 
own  hearts,  the  more  fully  will  they  be  con- 
vinced of  this,  and  the  more  deeply  abaled 
under  a  fenfe  of  their  own  unworthinefs. 
The  moft  holy  men  are  ever  the  moft  hum- 
ble, have  the  deepeft  fenfe  of  the  depravity 
of  their  nature,  and  make  the  fulleft  confeflion 
of  their  lin  and  guilt.  This  is  moft  evident  in 
the  cafe  of  Job,  David,  Ifaiah,  Jeremiah,  and 
Paul.  (71)  Believing  views  of  God  humble 
them  in  the  duft,  pour  the  filth  of  their 
corruption  before  their  eyes,  make  them  re- 
ject all  their  own  righteoufnefs  as  filthy  rags, 

(vt  IV.  M.  C-  Chat,  quefl's.  95.  6"  97.)  n  Job.  xl.  4. 
6-  xlii.  ij,6.  Pfa.  cxxx.  3  Jfa.  vi.  ^  64.  6.  Jer.  xvii. 
9.     Phi,  iii.  8.  Row.  vii.  18;  24.^ 


SMITH. 


17 


and  groan  for  deliverance  from  the  remains 
of  fin,  as  a  moft  olfenlive  body  of  death.  ^' 

But  what  more  efpecially  ckiims  your  no- 
tice, is  the  credit  which,  in  believing,  the  heart 
yields  to  the  teflimony  of  the  gofpel ;  the  fub- 
Itance  of  which  is  glad  tidings  of  falvation 
through  Chrifl,  to  whomfoever  of  our  fallen 
race  Ihall  believe  in  his  name. — The  believing 
foul  accepts  it  as  a  faithful  faying,  ajid  worthy 
of  all  acceptation,  that  Chrifl  Jefiis  came  into  the 
world  to  five  finners,(  0  )  the  chief  of  fiUJiers  ! 
AndGod  fo  loved  the  world,  that  he  gave  his  only 

*By  thefe,  with  many  other  iriflances  which  might  be 
adduced  from  the  word  of  God,  their  fallacy  plainly 
appears,  who  aflert  the  perfection  of  grace  in  this  life, 
and  tell  us  they  live  without  fin.    If  we /ay  we  have  no 
Jin,  (faith  the    apoftle)    we    deceive  ourfelves,   and  the 
truth  is  not  in   us,  I  John,  i.   6.     Such  prof  ffors  de- 
ceive   themfelves  indeed,   and   plainly  manifeft  their 
ignorance  of  God  and  his  law,  of  their  own  hearts,  of 
the  nature  of  fin,  and  what  it  is  that  confcitutes  aper- 
feclion  in  grace.  To  evade  the  force  of  the  argument 
againft  them,  from    Pjj^^l's  complaint    of  the    body  of 
death,  Rom.  vii.  24.  lome  of  them  tell  us,  the  apo^ile 
fpake  this  of  himfelf  in  a  fiat e  %f  unregeneracy^  or  in  a 
fate  merely    of  convtflion.     Had  they  any  jult  difcern- 
ment,  or  were  they  difpofed  to  learn,  they  might  be  ea- 
lily  convinced  of  their   error  from  the  context.     We 
hear  Paul«leclaring    in  the    22d  verfe,  I  delight  tni  he 
law  of  God  after  the  inward   man.      Is  this  the  temper 

of  an  unregenerate  man  ?   or  of  one  in  a  mere  fta^e  of 

(   ^  /    Tim.      I.      K.) 
Vol.      IV.  C 


i8  SMITH. 

begotten  foil,  that  whojoever  believeth  on  him,Jh6uld 
not perlJJj,  but  have  everlafiing  life,  (p )  Whofoe*^ 
ver  believeth,  even  the  guiltieft  of  the  guilty, 
and  the  vileft  of  the  vile  !  For  it  pleafed  the 
Father,  that  in  himfhould  allfullnefs  dwell,  that 
ofhisfulnefs  we  might  receive,  and  grace  for  grace  ^ 
(q)  This  gracious  publication  invites  your  at- 
tention to  t\ie  power,  mercy,  and  faithfulnefs  of 
Chrift,  the  precious  obje6ls  as  well  as  grounds 
of  evangelical  faith  ;  to  which  we  fhall  add,  the 
light  or  evidence  by  which  thefe  glorious  ob- 
je6ts  are  difcerned. 

I .  In  believing  the  foul  is  perfuaded  of  the 
power  of  Chrift  to  fave  it,  guilty  and  wretched 
as  it  is ;  for  God  hath  laid  ^elp  upon  one  that  is 
mighty  to  fave ;  (r)  One  who  is  able  to  fave  them 
to  the  iittermqjl,  all  that  come  unto  God  by  him,  fee- 
ing he  everliveth  to  make  intercejfion  for  the7n,(s) 

convi(5lion  ?  The  law  of  fm  in  hi?  members,  the  body 
of  fin  and  death,  the  thorn  in  his  flefli,  even  after  he 
had  been  in  the  third  heaven,  all  unite  to  give  Paul 
the  moft  full  conviction  of  hi$  imperfection.  He  was 
no  per.ectionift  in  principle,  though  a  Itrong  one  in 
defire--A^o^,  fays  hCy  as  though  Phad  already  attained, 
either  were  already  perfe6i — But  this  one  thing  I  dOy 
forgetting  thofe  things  which  are  behind,  and  reaching 
forth  unto  thofe  things  which  are  before,  I  prefs  towcrd 
the  mark  for  the  prize  of  the  high  calliiig  of  Cod  in  Chriji 
Jefus.     Phi],     iU,      13,      14. 


(p  John  Hi.  16.)      (q  Col  i.  19,  John  i.  16.)     (r    Pfa. 
Ixxxix.    19.  Jfa.  Ixiii,  i.)  (j"  Heb»     vii,   25.) 


SMITH. 


19 


JFears  are  apt  to  rife  in  the  heart  of  a  con- 
vinced linher,  that  Chrift  cannot,  conliflently 
with  his  glory,  pardon  him ;  becaufe  he  has  fo 
often  clofed  his  heart  and  ears  againfl:  the  moil 
alluring  motives  and  prefTing  calls  to  turn 
and  live.  But  no  fooner  is  he  enlightened  in 
the  all-fullicient  fullnefs  of  Emmanuel,  than 
he  perceives  an  infinite  virtue  in  his  blood  and 
grace  to  purge  out  guilt  of  the  higheft  aggra- 
vations, and  fins  of  the  deepell  dye.  Now  he 
fully  believes  that  the  righteoufnefs  and  aton- 
ing blood  of  the  Saviour  have  completely  an- 
fwered  the  demands  of  a  broken  law,-fatisfi» 
ed  the  claims  of  juftice,  quenched  the  flame  of 
incenfed  wrath,  glorified  God  in  the  higheft, 
and  procured  heaven  for  the  moft  heinous  of- 
fenders, with  all  the  influences  of  grace  to 
prepare  them  for  it.  Therefore  in  Chrift  he 
finds  a  remedy  for  all  his  maladies,  and  a  rich 
fupply  for  all  his  wants— Pardon  for  his  guilt; 
cleanfing  for  his  pollution;  liberty  for  his 
bondage  ;  cloathing  for  his  nakednefs ;  fight 
for  his  blindnefs ;  ftrength  for  his  weaknefs ; 
riches  for  his  poverty  ;  comfort  for  his  for- 
row ;  the  bread  of  life  for  his  hunger ;  and 
the  water  of  life,  for  his  thirfty  foul. — And  all 
this  for  the  praife  of  infinitely  rich  grace  ! 
How  do  thefe  views  of  a  Saviour  raife  his  fink- 
ing foul,  and  become  to  it  as  life  from  the- 
dead  I 


20  SMITH. 

?..  In  faving  faith  the  foul  gives  full  cre- 
dit to  this  great  gofpel  truth,  that  the  mercy 
of  Chrift  is  equal  to  his  power  to  fave.  Never 
will  a  convinced  fmner  take  fancluary  under 
the  crofs,  until  he  believes  that  Chrift  is  as 
willing  as  able  to  fave  him,  and  God  is  well 
pleafed  for  his  righteoufnefs'  fake.  It  is  a 
property  of  nature  to  rife  againlt,  and  be 
averfe  from,  an  enemy  viewed  as  irreconcilea- 
ble.  But  no  fooner  does  an  inclination  to 
kindnefs  and  reconciliation  appear  in  him, 
than  it  melts  the  heart  and  begets  confidence. 
This  is  evident  in  the  linner's  cafe.  The 
more  liopelefs  he  is,  the  more  hardened  his 
heart  grows. — The  deeper  his  convi6lions, 
the  more  lively  his  corruptions;  at  leaft, 
he  percieves  them  more  fenfibly  .  JVhcji  the 
commandment  came,  fin  revived,  and  I  died,  (t) 

So  great  a  fenfe  of  guilt  feiz;eth  the  trem- 
bling confcicnce  of  the  convinced  fmner,  that 
he  fears  if  God  couW,  coniiftcntly  with  his 
honour,  forgive  him ;  yet  he  will  not ;  be- 
caufe  his  fms  have  been  committed  againft 
lo  much  light,  fo  many  mercies,  warnings, 
calls  to  repentance,  ftrivings  of  the  Spirit,  re- 
proofs of  confciencc,  and  refolutions  to  a- 
mend.  Such  a  link  of  every  abomination 
docs  his'heart  appear,  andfo  odious  his  crimes^ 

(/  Rom.  v'li,  9.) 


SMITH.  21 

that  he  thinks  hell  itfelf  can  fcarcely  ex- 
ceed his  bafenefs.  It  is  eafier  for  him  to  be- 
lieve that  any  iinner  lipon  earth  may  be  laved, 
than  himlelf.  What  increafeth  his  fears,  is, 
that  inftead  of  an  humble  and  penitent  frame 
under  his  convi6tions,  as  he  hoped  and  ftrove 
for,  his  infenliblity,  his  enmity,  and  other 
plagues  of  his  heart  gather  ftrength.  In  this 
condition,  fome  have  found  their  hearts  rif- 
ing  againll  the  heavens.  Some  have  funk 
down  into  the  very  borders  of  defpair; 
and  it  is  common  for  convinced  finners  to  fly 
from  the  prefence  of  infinite  holinefs,  as  fugi- 
tive Adam,  when  he  ran  to  hide  himfelf  from 
the  face  of  his  maker  among  the  trees  of  the 
garden.  But  no  fooner  does  the  diilrefled 
finner  really  believe  in  his  heart,  that  God's 
tender  mercies  are  over  all  his  works,  (ii)  and 
mercy  rejoiceth  agaiiift  judgment ;  ^z;)  no  fooner 
does  he  believe  this,  than  the  chains  of  his  cap- 
tivity drop  off,  unbelief,  the  head  of  his  body 
of  death,  dies,  and  all  his  other  corruptions, 
which  ^received  ftrength  and  nourifhment 
therefrom,  w^eakenand  die  with  it — his  heart 
of  ftone  is  melted,  his  enmity  broken,  and 
his  ioul  is  reconciled  to  the  crofs  and  fceptre 
of  Chrift.* 

If  thefe  obfervations  be  true,  and  both  fcripture 
{u  Pfa.  cxlv.  9.)  {v  Jam.  ii  13.) 


22  SMITH. 

The  Holy  Spirit  gives  to  believers  thofe 
Ipiritu  al  views  of  mercy  and  grace  in  the  Sa- 
viour, by  revealing  to  their  hearts  the  excel- 
lency of  his  adorable  characters; — the  gracious 
defigns  of  redemption; — the  love  of  the  fa- 
ther in  fending  his  Son,  and  the  love  of  the 
Son  in  coming  to  die  for  finners ; — the  riches 
and  freedom  of  goipel  promifes  and  over- 
tures; — or  by  impreliing  them  with  his  earn- 
eft  and  tender  entreaties  and  expoftulations 
with  them  to  hear  and  live.  By  all,  or  by 
any  of  thefe,  or  by  whatfoever  word  of  the 
gofpel  he  pleafeth,  Chrift  reveals  to  inquiring 
fouls  his  tender  mercy  and  grace  to  fa  ve  the 
worft  of  finners,  and  draws  them  into  a  cor- 
dial union  with  himfelf^ 

I  have  been  the  more  particular  here,  be- 
caufe  fome  honeft  chrillians  perplex  them- 
felves,  and  queftion  their  own  fincerity,  if 

and  experience  evince  the  truth  of  them,  how  abfurd 
thentheir  notion,  who  aflert,  that  the  flames  of  hell 
will  produce  penitence  in  the  hearts  of  the  damned,  up- 
on which  God  willdifcharge  them  from  their  prifon. 
Were  this  dodrine  true,  hell  would  long  fincc  have 
been  cleared  of  it's  inhabitants.  A  fmiilar  error  are 
they  guilty  of,  who  tell  us,  that  if  God  makes  ufe  of 
means  at  all  in  the  change  of  a  foul,  it  is  the  law  ex- 
clufive  of  the  gofpel.  This  plainly  manifeffcs  their  ig- 
norance of  the  holy  fcriptures,  of  the  nature  of  fm,  of 
the  human  heart,  and  the  manner  of  divine  operations 
upon  it. 


SMITH.  23 

they  may  not  have  obtained  their  iirfl  relief 
in  the  fame  manner  others  have  obtained 
their's,  and  from  the  very  fame  words.  The 
queftions  are  not^  in  what  manner,  or  by  what 
word  of  the  golpel  have  you  been  delivered 
from  the  fpirit  of  bondage  ?  Whether  by  a 
particular  promife  applied  to  your  hearts,  or 
by  a  fpiritual  defcription  or  view  of  gofpel 
truths,  in  general,  powerfully  imprefTed  on 
them  ?  Kut  the  queftions  are,  what  has  been 
the  nature  of  your  views  of  divine  objects, 
and  what  their  efFe6ts  upon  your  fouls  ? 

3.  In  believing  the  heart  fully  confides 
in  the  faithfulnefs  of  Chrift  to  perform  his 
promife  of  eternal  life  to  all  thofe  who  believe 
on  him.  The  truth  of  the  promife,  founded 
upon  the  faithfulnefs  of  the  promifer,  is  a  glo- 
rious obje6l  of  credit.  Truth  and  mercy  are 
ever  celebrated  in  the  fongs  of  believers,  and 

infeparably  united  as  grounds  of  their  truft. 

/  willfing  of  the  mercies  of  the  Lord  forever ;  with 
my  month  will  I  make  known  thy  faithfulnefs  to  all 
generations.  For  Ihavefaid  mercy f hall  be  built 
up  forever :  thy  faithfulnefs  floalt  thou  eftabliflo  in 
the  very  heavens,  (w)  The  promifes  originated 
in  mercy,  and  fliall  be  fulfilled  in  faithfulnefs. 
What  eternal  love  hath  fpoken,  eternal  truth  will 
hind.     And  O  !    what   relief  to  the   convin- 

(ly  Pfa.   Ixxxix  r.  2.) 


24  SMITH. 

ced  iinner  to  behold  rich  mercy  united  with 
invariable  truth  inviting  him  to  fly  into  the 
arms  of  a  powerful  Saviour  ! 

The  felicitous  inquirer  for  falvation  feeks 
the  firmeft  grounds  to  go  upon  in  believing. 
Here  he  finds  it — The  word  of  him  who  can- 
not lie  I  The  whole  gofpel  may,  in  a  general 
fenfe,  be  viewed  as  one  large  proi^iife  given 
as  our  warrant  to  believe.  All  it's  invitati- 
ons, offers,  calls,  and  every  motive  offered  to 
perfuade  us  to  lay  hold  of  eternal  life,  not  on- 
ly make  a  tender  of  mercy,  but  imply  a  prom-^ 
#  iie  to  thofe  who  fhall  accept  the  offer.  But 
more  fpecifically  and  directly,  the  exprefs 
promifes,  or  thole  parts  of  fcripture  deliver- 
ed in  a  promiflbry  form,  fanctioned  by  the 
oath  of  God,  and  enforced  with  his  command 
to*^believe,  afford  us  the  ftrongeit  warrant  to 
appropriate  Chrift  and  the  whoje  of  his  lalva- 
tion  to  our  own  fouls. 

His  promifes  I  fay,  as  well  the  more  gene- 
ral and  abfolute  promifes^  of  grace,  as  the 
more  fpecial  and  chara6leriftic .  Convinced 
fmners  often  find  great  relief  and  clear  di- 
re6tions  from  the  more  general,  or  abfolute 
promifes;  fuch  as  the  pardon  of  lin  ior  God's 
OWN  name's  fake,  {x)  of  cleanfing from  all 
our //7^/)/;uyi^-of  giving   ^  new  heart,    and  tak- 

(x  Jfa.  xliii  25. 


SMITH.  2j 

ing  away  the Jloney  heart,  (y)  For  although 
they  may  not  plead  an  intereft  in  the  bleflings 
contained  in  them  as  iheir  own  a6lual  right, 
becaufe  they  have  never  embraced  the  ofier ; 
yetasthelepromifesmanifeftJehovah'swining 
nefs  to  bellow  mercies,  and  contain  a  iree 
and  generous  offer  of  them,  tb.ey  afford  the 
ffrongeft  encouragement  to  apply,  and  the 
firmeit  ground  to  plead  for,  the  promiied  fa- 
vours. Perfuaded  of  this,  the  diflrelTed  fm- 
ner  arifeth  from  his  finking  difcourage- 
ments,  and  ventures  to  approach  a  gracious 
and  fin-pardoning  Saviour,  pleading  his  own 
word.  Lord,  do  as  thou  halifaid.  Here  is  the 
very  heart,  the  hard  and  filthy  heart !  Melt 
it  with  thy  love,  and  cleanfe  it  with  thy  grace  ! 
According  to  thy  word,  pardmi  mine  iniquity^ 
for  it  is  great,  (z)  Let  a  trembling  iinrhr 
live,  O- Lord,  and  I  will  forever  praife  thee. 
Let  rich  grace  forever  fiiine  in  the  falvation 
of  ^wretch  fo  unworthy,  and  lo  hell  deferv* 
ing  1 

The  fpecial  and  chara61erifiic  prcmifes  af- 
ford the  affli6ted  foul  the  molt  pointed  and 
peculiar  encouragements  to  apply  to  Chrifl 
lor  relief— Such  as  thefe  :  come  v?ito  me  at  ye 
that  are  heavv  laden,  and  I  will  give  ycu  reji  (a) 

VOL     IV.  D 

(V Ezek.  xxxvi.  25.  26.)  (z  P/a,  :<xv,  iu}(a  Math.  ii. 
:;8.) 


26  SMITH. 

Him  that  comeih.  I  "will  iti  no  wife  caji  out,  (b) 
For  they  not  only  hold  up  the  rich  grace  of 
God  to  weary  and  heavy  laden  finners,  and  in- 
vite them  to  Chrift  for  it ;  but  they  give  them 
the  llrongeft  fecurity  that  they  fliall  be  ac- 
c^pteJj  and  find  reft,  upon  their  conjing. 
From  any,  or  from  ail  theie,  Chrift  perfuadeth 
diftreiTed  fouls  of  his  faithfulnefs  to  preform 
his  word,  and  excites  their  truft  in  him  for  fal- 
vation. 

4.     For  the  farther  illuftration  of  this  fub- 
jedt,  I  Ihall  briefly  take  notice  of  the  light  or 
evidence  by  which  true  believers  difcern,  and 
yield  their  aillect  to,  the  truths  of  the  gofpel. 
Now  this  is  wholly  fupernatural. — lor  Cod, 
'who  coMmanded  the  I'ght  tojlnne  cvt  of  darknefs^ 
hath  Jl:ined  in  our  hearts,   to  gwethelghtofthe 
knowledge  of  the  glory  of  God  in  iheface  cfjefus 
Chrift^  (c)  That  power  only  wliich  produced 
natural  light,  and  no  exertion  of natiral  abil- 
ities in  the  fubjedl  of  it,  nor  mere  moraHua- 
fion,  can  prcdut  e  this  fpiritual  light  in  the 
foul.      The  gofpel  is  a  glafs  by  which  the  Ho- 
ly Spirit  reliects  the  divine  glories  upon  our 
hearts,  as  they  (liine  in  the  tace  of  our  Lord 
Jefus  Chrift  ;  therelore  it  is  our  duty  to  pay 
acaretul  attenton  to  every  mftru6ion  of  it; 
for   by  motives  divine  power  operateth  up- 
on our  fouls   as  moral  agents.     But  every 

(b  John.  VI,  37.)  [cWCor.  iv.   6.) 


SMITH.  2 


niotive  and  every  mean  will  prove  mefre6lu»« 
al,  until  that  energy  which  at  firft  caiifed 
light  to  (hine  out  of  darknefs,  rends  the  vail 
from  our  darkened  hearts,  and  reveals  Chriil 
in  them.  1  heir  opinion  is  wholly  unfounded, 
who  fuppofe  there  is  no  ditFerence  between 
the  allent  of  real  and  that  of  mere  nominal  be- 
lievers^ and  that  refting  in  Chriil  is  the  only 
elFential  act  of  faith.  The  full  credit  given  by 
the  heart  to  the  teftimony  of  the  Spirit  in  his 
word  is  peculiar  to  faving  faith ;  there  is  there- 
fore an  eOential  difference  between  this  an4 
the  allent  of  mere  common  profeflbrs.  This 
difference  chiefly  confiits  in  three  things. 

I.  The  tranfcendent  glories  of  faith's  ob* 
jed^  are  truly  dircerned  by  the  one;  the  other 
has  only  fome  dark  ineffe^tuil  notices  of  them. 
The  dilFerencc  is  as  real  and  as  great,  as  that 
of  feeing  an  object  and  hearing  of  it  only.  I 
may  hear  of  lomething  at  a  diftance,  which 
I  never  faw,  and  may  not  doubt  the  truth  of 
the  account  given  of  it  ;  but  if  I  fee  the  thing 
itfelf,  my  perceptions  of  it  will  be  quite  chan- 
ged. So  by  a  general  faith  of  the  gofpel,  I 
may  accept  the  report  of  it  as  true,  without 
being  fenfible  of  any  doubt  as  to  the  reality 
of  it;  yet  never  perceive  the  nature  nor 
the  tranfcendent  glories  of  the  obje<5ls  it  ex- 
hibits. In  faving  faith  there  is  a  juft  difcern- 
ment  of  the  nature  and  fuperior  beauties  of  the 


t8  SMITH. 

obje6t  itfelf.  To  the  true  believer  Chrift  ap* 
pears  as  the  pearl  of  great  price  ("^  jindeedj  for 
which  he  is  willing  to  part  with  every  thing 
below  the  Sun.  But  to  the  believer  in  name 
only,  he  is  as  a  root  out  of  dry  ground,  that  has 
nofor?n  nor  comelinefs,  ?w  beauty  that  we  fhould 
dejire  htm.  (e)  (2.)  The  objeds  of  fa  th  are 
moft  agreeable  to  the  faculties  and  condition 
of  true  believers.  In  them  they  perceive 
every  thing  for  their  entertainment  and  prof- 
it—A gracious  fcheme  in  which  God  is  glori- 
fied in  the  higheft,  and  finners  laved  to  the 
uttennoft— Promifes  originating  in  mercy, 
and  fulfilled  in  truth— An  all-iufficient  and 
gracious  Saviour,  in  whom  there  is  every 
thing  fuited  to  his  defires  and  deplorable  cir- 
cumftances.  Thefe  are  objedts  of  his  de- 
lightful contemplation,  upon  which  his  faith 
feeds  as  hidden  manna.  But  graceiefs  pro- 
feflbrs  have  reliflies  of  a  very  different  na- 
ture; for  they  only  mind  (fcivour)  the  things 
of  thefefj.  (e)  {2,')  They  differ  widely  in  the 
etlecls  they  have  upon  the  mmds  of  their  re- 
fpective  fubjecfs.  The  impreffions  the  ob- 
je6ts  of  faith  make  upon  the  mind  of  tempo- 
rary  believers,  are  fls  a  morning  cloud,  and  as 
the  early  deiv  it  goeth  away,  (/)  leaving  their 
hearts  flill  unchanged,  cold,  dead,  blind,  car- 
nal  and  unbelieving.      But  lincere  believers, 

(d  Math.  xiii.  46  J   [e  <fa,  liii.  a-)  {e   Rom.  viii.  5?) 
(fHof  vi.  4.) 


S  M  I  T  H.  29 

xvltb  open  face,  beholding  as  in  a  glafs  the  glory 
of  the  Lord,  are  changed  into  the  fame  wi-^ 
age  from  glory  to  glory,  by  thefpirit  of  the  Lord, 
(g)  The  fpirit  of  the  Lord^  reflecung  upon 
their  fouls,  by  the  glafs  of  the  gofpel,  rays 
of  the  divine  glories,  fhining  and  fweetly 
harmonizing  in  the  perfon  and  mediation  of 
Chrift,  tranfforms  them  into  the  image 
of  the  glory  relde^ted,  and  draws  them  into 
a  lalling  and  comfortable  reft  in  the  Saviour. 

t. 

II.  I  fliall  proceed  now  to  exp^ain  the 
nature  o{  trujl  m  Chrift,  the  fecond  confti- 
tuent  of  favmg  faith.  No  fooner  does  the 
foul  fully  perceive  how  fuitable  and  well  qual- 
ified Chrift  is  to  fave  ruined  iinners,  than  it 
trufts  in  him  for  it's  own  faivation.  *  Ths  a6t 
of  faith  is  called  a  receiving  Chrift,  embracing 
him,  accepting  him,  coming  to  him,  leaning 
upon  him,  and  refting  on  him  for  faivation. 
This  truft  or  reft  of  the  foul  in  Chrift  confifts 
in  two  a61s,  approbation  and  acquiefcence. 

*  Were  T  to  treat  this  point  fcientifically,  as  fomeaf- 
feft  to  treat  all  thur  fubjeds,  even  the  moft  pradlical, 
I  would  fay,  that  the  full  credit  we  give  to  the  tefti- 
mony  of  Chrift,  is  the  primary  mode  of  faving  faith, 
which  conftitutes  it's  very  effence;  and  trnft  or  reft 
in  him,  it's  fecondary  eflential  mode^necelTari'ly  arifing 
from  the  primary.  From  the  fame  fource  do  repen- 
tance, love,  defire,  and  all  the  raligiousafFedionsflow. 

(^11  Cor.     til     iZ.) 


30  SMITH. 

I .  It  implies  a  hearty  approbation  of  the 
fcheme  of  redemption  in  the  blood  of  Chrift, 
as  originating  from,  and  infinitely  worthy  of, 
the  wifdorn,  mercy,  and  love  of  God.  O  the 
depth  of  the  riches  both  of  the  wi/dom  and  know^ 
ledge  of  God y  dilplayed  in  the  falvation  of  lin- 
ners  by  Chrift!  is  the  language  of  a  believing 
heart— It  chearfully  receives,  and  gives  ail 
the  praiie  to,  rich  and  free  grace.  Not  unto  us, 
O  Lord,  net  unto  us,  but  to  thy  name  give  glory, 
for  thymnercy,  and  for  thy  truth '  j  fake .  (h)  Were 
it  left  to  the  believer  s  own  choice,  he  would 
choofe  no  other  method  of  falvation.  None 
but  what  flows  from  rich  mercy  and  exalts  the 
Saviour,  fuits  either  his  wretched  ftate,  or  his 
wifl:es.  Had  he  ten  thcufand  fouls,  he  would 
venture  them  all  upon  Chrift.  Had  he  ten 
thoufand  hearts,  they  lliould  all  be  giuen  to 

They,  therefore,  wholly  miflake  th?  qu^ftion,  and  ail 
the  r  wrangling  d  fpiites  apon  it  have  no  proper  ob- 
jeft,  who  contend  for  repentance  going  before  fairh. 
If  they  mean  a  legal  rrpentance,  or  convi(5tion  of  fin, 
this  wfe  own  is  necefTary  to  faving  faith  ;  yet  even 
this  is  the  effedt  of  a  general  belief  of  divine  teftimo 
ny.  But  if  they  mean  a  genuine  gofpel  repentance, 
(and  no  other  repentance  properly  deferves  that  name, 
or  fliould  come  into  the  queftion,)  this  it  is  evident,  is 
the  fruit  of  a  believing  view  of  Chrift,  and  cannot  be 
n\-\tecedent  to  it  ;  for  the  Saviour  himfelf  teltifieth, 
th^V  Pjallloikup'mme  ivhom  ihey  have  pierced,  And  they 
JJmll  mourn  for  kim, 

(h  Pfa.   cxv.    2.) 


S  M  I  T  H. 


a^ 


him*  Had  he  ten  thoufand  tongues^  they 
Ihould  all  be  employed  in  his  praife .  And  all 
too  little  1  all  infinitely  beneaths  his  praife, 
his  glory,  or  his  worth. 

2.   Truft  in   Chrift  more  fpecifically  confifts 
in  the  hearty  acquiefcenve   of  the  foul  in  him 
for  falvation.      It*s  leading  exercife  is,  a  reft 
in  his  propitiation  for  pardon,  and  then,  being 
accepted  in  the  beloved  for  grace,   for  glory, 
and  for  every  mercy.     He  is  all  in  all — all 
things  to  all  believers.      Content  that  he  do 
all  the  work,  and  have  all  the  praife,  they  em- 
brace him  and  his  whole  falvation,  with  all 
their  hearts,   conmiitting  themlelves  wholly 
to  him,  foul,  and  body,  as  his  trufi,  and  to  be 
employed  wholly  at  his  pleaiure.      In  this  ndl 
of  truft,  they  return  to  him,  and  to  God  in 
him,  as  their  foul's  everlafting  reft ;  and,  ac- 
cording to  his  gracious  promife,  find  reft  to 
their  weary  fouls.      Retiini  unto  thy  refl,  O  my 
foul y  for  the  Lord  hath  dealt  bount  fully  zvith  thee, 
(i)  exprefseth  the  exercife  of  a  foul  reft  ing  in 
Chrift.      With  a  joy  which  the  world  knoweth 
not  of,  they  feed,  as  on  hidden  manna,  upon 
fuch  precious  v/ords  of  grace  as  thofe;  /  have 
fatiated  the  weary  foidy  and  I  have  rcplenifb-ed  e- 
very  forrowf id  foul,    (k)   Hence  iome  inteligent 
and  very  fpiritual  divines  have  deicribed  faith, 

(iPfa,  cxvi.  7.)  (k  Jer,  xxx).  25} 


3i  SMITH. 

as  a  well  pleafednefs  with  Chrift  andfalvation 
through  him.  A  well  plealednefs  it  is  indeed, 
an  entire  fatiffa<Stion  in  Chrift  and  the  fruits 
of  his  mediation-- /y^^  down  under  his  fad  ow 
with  great  delight,  and  his  fruit  xvasfweetunto  my 
tqfle.    (I) 

In  order  to  a  more  full  and  diftin61:  per- 
ception of  the  nature  of  truft  in  Chr.ft,  let  it 
be  obferved,  that  ive  receive  and  reft  vpon  him 
alone  for  falvat  ion ,  as  he  is  offered  unto  us  in  the 
gqfpel.  (m)  Faith  is  the  very  echo  of  the 
foul  to  the  gofpel  oWer—fo  we  preached,  and 
foye  believed,  (n)  In  like  manner  as  we  de- 
livered unto  you  the  teftimony  of  Chrift,  ye 
received  it,  and  refted  upon  him  for  falvation* 

I.  The  gofpel  offers  Chrift  fully  in  all  his 
offices,  for  wifdoni,  r.'gbieounefs,  fanctificati'* 
on  and  redemption.  And  faith  correfpond- 
ing  fully  v/ith  the  offer,  accepteth  him 
as  the  only  remedy  for  ignorance,  guilt,  ila- 
very  and  every  milery  to  which  fm  hath  fub- 
je6ted  a  fallen  world.  Beholding, his  iulnefs, 
the  foul  replies.  In  the  Lord  have  I  righteouf 
7iefsand  ftrcngth.  (o)  Not  only  juftifying  righ- 
teoufnefs,  but  grace  and  ftrength  for  every 
duty,  and  every  gracious  exercife.  The  gra- 
cious heart  thirfts  as  well  for  holinefs  and 

(IC^ftt.  ii.  3.)  (7n  W  f.    Con,  Qtt^ft,  86.  )  (n  IL  C%r. 
•XV,  II.)   [^oJfa  xlv.  24.) 


SMITH. 


33 


iiiftrudtion^  as  for  pardon ;  as  well  for  deliver- 
ance from  fin^  as  from  wrath ;  and  in  one  word, 
for  every  bleiling  the  Saviour  has  to  beftow. 
But  hypocritical  profeflbrs,  like  the  harlot, 
would  divide  the  Saviour ; — would  take  pardon 
from  him^  without  holinefs; — lalvation  from 
hell,  without  qualifications  for  heaven.  Nay, 
nothing  do  they  more  difrelifh  than  holinefs  and 
communion  with  Chrift ;  JFithoiit  ivhich  no  man 
JJjallfee  the  Lord. 

2.  The  gofpel  offers  Chrift  iivdue  order, — 
Chrift  himfelf  firft,  and  then  his  gifts.  It  invit- 
eth  us  to  come  to  him,  and  promifeth  reft  upon 
our  coming.  To  as  many  as  received  h  i  m  to^  them 
f^avc  he  power  to  become  the  'fons  of  God,  even  to 
them  that  believe  on  his  fiame.  (p)  Chrift  himfelf 
is  the  immediate  obje6l  of  a  believers  truft  ahd 
affedionsj  the  fecondary  object  is  the  promife  of 
being  heirs  of  God,  and  joint  heirs  of  the  inhe- 
ritance with  him.  He  is  high  in  their  efteem 
above  every  created  object,  the  chief  ainong  ten 
thoufand,  and  altogether  lovely,  (q)  Whereas ^he 
hypocritical  profeflbr  looks  totheblefiingonly, 
but  neglects  the  difpenfer  of  it— Snatcheth  at 
the  promife,  but  reje6teth  the  promifer — Gives 
Chrift  his  hand,  but  with-holds  his  heart. 

,  3.  The  gofpel  offers  Chrift  and  all  the  blcflings 
of  his  pur  chafe  ,  freely,  ivith  out  money  and  ivith  out 
price:  (r)  and  faith,   difclaiming  all  goodncfs 

(pJohn.L  \2.)   {qCant.i,     10.    16.)    (r     Ifa.     Iv.      U 

Rev.  xxii  ]"■/.) 
Vnl      IV.  '     E 


34  SMITH. 

wrought  in  or  done  by  the  creature,  as  a  ground 
of  truft,  in  whole  or  in  part,  dependeth  lolely  up- 
on the  righteoufnefs  and  grace  of  Chrift  for  par- 
don and  complete  falvation — Yea,  doubtlefs.and  I 
count  all  things  but  lofs,for  the  excellencyof  theknow- 
ledge  qfChriji  Jefus  my  Lord,  for  whom  I  bavefuffer" 
ed  the  Iqfs  of  all  things,  and  do  count  them  but  dung 
that  I  may  win  Cbri/l,  and  be  found  in  him,  nothavmg 
mine  own  ngbteoufnefs,  which  is  of  the  law,  but  that 
which  IS  through  the  faith  of  Chrift,    the  righte- 
nefs  which  is  of  God  by  faith,   (s)  Here  itise- 
videntthe  Apoftle  rejedleth  all  his  own  righ- 
teoufnefs of  every  kind,  both  inward  frames, 
and  outward  duties,  as  lofs  and  dung  y—as fit- 
tbyvags.  Iiiflead  of  trulling  any  thing  in  him- 
felf  or  done  by  him,  as  righteoufnefs,  or  as 
giving  him  a  right  to  believe,  or  hope  for  accep- 
tance tlirough  Chrift,  the  true  believer  fees  that 
Ills  beO;  dtities  and  frames  are  fo  deeply  ftained 
Vith  fin  and  felf,  that  he  wonders  God  had  not 
mingled  Ms  blood  with  his  facrifices. — He  is  per- 
fuiided  that  his  tears  ,his  repentance,  his  prayers, 
and  every  duty,  all  need  wafliing  in  the  blood  of 
Chrilt,,  as  well  as  his  perfon — therefore   he 
comes  to  him  as  poor,  ivr etched,  miferable,  blind 
aad  naked '^ — for  Gold  tried  in  the  fire,  that  he  may 
be  rich',  for  white  rainwit,  that  he  may  be  cloathed; 
and  for;  eyi^-folve,  that  he  may./i'^;  (t)  taking  his 
encouragement  to  believe  from  the  gracious 
call  of  the  gofpel,  only— and  they  who  expe6l 
falvation  upon  any  other  terms,  bewray  their 
ignorance    of  the  Gofpel,  and  deceive  their 

own  fouls. 

{s  Phil,  lit,  8.  9.)     {t  Rom-  Hi*   17.  18.) 


SMITH. 


3S 


The  only  ground  of  real  truft  in  Chriil  fliines 
with  bright  evidence  in  the  faith  of  Abraham, 
the  father  and  example  of  the  faithful  in  believ- 
ing, who  agaM  hope  believed  in  hope,  that  he  might 
become  the  father  of  many  nations;  according  to 
ihsit  word  which  was  fpoken,  fo  fhall  thy  feed  be, 
A?id  being  not  weak  in  faith,  he  confidered  not  his 
own  body  now  dead,  being  about  an  hundred  years 
old,  neither  yet  the  deadncfs  of  Sarah* s  womb,  He 
Jlaggered  not  at  the  pronufe  through  unbelief;  but 
was  firong  in  faith,  giving  glory  to  God :  and  heing 
fully  perfuaded  that  what  he  had  promifed,  he  was 
alfoable  to  perform,  (u)  His  faith,  laying  hold 
on  the  naked  word  of  pronufe,  rofe  fuperior 
to  every  objection  of  reafon  from  the  ftrong- 
ell  natural  impediments.  In  like  manner  his 
fpiritual  feed,  neither  trufling  their  own  righ- 
teoufnefs  in  any  (liape,  nor  kept  ofFby  difcou- 
ragement  from  the  deadnefs  and  barrennefs 
of  their  own  unbelieving  hearts,  take  hold 
of  the  word  of  promife,  and  plead  to  it.  Lord  do 
as  thou  hajifaid.   (v) 

But  the  falfe  profelTor  builds  on  a  very  dif- 
ferent foundation — He  trufts  as  his  righteouf- 
nefs,  his  convidions,  his  repentance,  his  frames, 
and  his  duties  performed  with  fome  ferioufnefs— 
or  he  hopes  thefe  will  recommend  him  to  Chrift, 
that  on  account  of  them,  the  righteoufnefs  of 
Chrift  may  recommend  him  to  the  favour  of  God. 
Thus  he  makes  a  laviour  of  his  religious  exercif- 
cs,  fubftituting  them  inftead  of  the  righteouinefs 

{u  Rem,     IV,  18,   19.  20,  21.)     (vll  Sam.  vii,  25.) 


36  S  M  1  TH. 

of  Chrift;  or  uniting  them  with  his  righteoul'- 
nefsj  as  the  ground  of  his  pardon  and  acceptance 
with  Qod,  lie  divides  his  falvation  between  him- 
felf  and  the  Saviour.  Miftaking  the  defign  of 
fuch  promifes  as  this  ;  come  unto  me  all  ye  that 
labour,  and  are  heavy  laden,  and  I  will  give  you 
rejl,  (iv)  he  conne6ts  the  promife  of  reft,  with 
his  diitrefs,  not  with  coming  to  Chrift  ;  whereas 
the  promife  is  to  be  connected  with  believing, 
or  coming  to  Chrift^  not  with  his  diftrefs  as  a 
condition  either  of  his  right  to  the  blefiing,  or  his 
right  to  come  for  t;  and  his  diftrelsful  cafe  is 
mentioned^  to  point  him  out  as  it  were,  by  name, 
and  invite  him  to  come  to  Chrift  for  a  free  fal- 
vation. As  though  our  Lord  had  laid,  ye  labour- 
ing and  fm-fick  fouls,  who  can  find  reft  no  where, 
come  unto  me,  and  I  will  eaie  you  of  all  your 
burdens,  and  give  reft  to  your  weary  fouls. 
But  miftaking  the  delign  of  the  offer,  as  we  have 
obferved,  the  decieved  finner  takes  hold  of  the 
promife,  not  of  the  Saviour  ;~appropriates,  the 
blefling,  not  becaufe  it  is  freely  offered,  but 
.  becaufe  he  has  fomc thing  to  offer  for  it.  This 
is  a  fubtle  deceit  of  the  heart,  a  fine  fpun  thread 
of  felf  righteoufnefs,  with  which  m.any  decieve 
themfelvcs,  ei'pccially  in  fealons  of  common  a- 
wakenings.  Upon  this  liidden  rock  they  dafh 
to  pieces,  juft  when  they  feem  to  be  arriving  to 
the  haven  of  reft.  Thefe  are  the  fital  miftakes, 
I  doubt  notof  toomapy  zealots  in  our  day.  I 
fliall  conclude  this  dilcourfe  with  a  fewbrief 
obfervationy. 


SMITH  37 

I .  What  ground  of  lamentation  is  it,  and 
how  furprifing,  that  the  far  greateft  partof  thofe 
who  profefs  the  name  of  Chrift,  and  the  fcrip- 
tures  to  be  his  word,  have,  notwithftanding,  fo 
little  of  him  i^  their  religion,  and  are  fuch 
ilrangers  to  the  doctrine  of  faith  in  his  blood, 
for  falvation.  Chrill  is  the  fubftance  of  both 
the  old  teftament,  and  the  new — Hisato.nement, 
with  the  nature  and  neceiiity  of  faith  in  a  cru- 
cified Saviour,  are  leading  do6lrines  of  re- 
velation, and  none  are  more  frequently  held 
up  to  view  in  the  oracles  of  God.  Is  it  not 
then  amazing,  that  thofe  do6lrines,  frequent- 
ly taught  as  they  are,  and  important  as  they 
are,  fiiould  be  treated  by  multitudes,  as  mere 
idle  and  ufelefs  tales  of  the  day  ? — And  that  ma- 
ny who  are  blefTed  with  favourable  advantages 
for  jnitruelion,  and  pay  a  refpe6t  to  the  gofpel, 
in  profelTion ;  yet,  in  practice,  do  ftill  go  about 
ta  eflablifh  their  own  light eoiifnejs,  and  will  not 
{\xhrmt  thanfelves  to  the  righteoiifnefs  of  God.  (x) 
Outward  rites  ofworfhip,  either  of  man's  devil- 
ing or  God's  appointing,  duties,  frames  of  the 
mind,  or  ^ny  deception  whatfoever,  will  qui- 
et their  confciences,  without  the  fprinkling  of 
the  blood  of  Chrift !  How  ftrong  muft  their 
deception  be  !  How  fubtle  the  operations  of 
legal  pride  in  their  deceived  fouls  !  How  deep- 
ly rooted  their  unbelief!  How  thick  the  veil 
of  ignorance  that  clouds  their  carnal  and  blind- 
ed hearts. 

(.V  Bom,  X,  3.) 


38  SMITH. 

2 .  From  what  hath  been  faid^  many  profefs- 
ors  of  religion  might  be  eafily  convinced,  did 
they  yield  to  the  evidence  of  it,  that  they  have 
not  the  true  faith  of  the  gofpel,  but  are  ftill  held 
in  the  chains  of  unbelief  and  condenmation ! 
For  he  that  believeth  not  is  condemned  alra* 
dy,  {y)  They  who  reft  in  a  general  belief  that 
Chrift  is  the  Son  of  God,  and  Saviour  of  the 
world-  without  a  fcnfe  of  their  need  of  him 
and  without  a  particular  application  of  him, 
to  their  own  fouls,  have  never  embraced  the 
Saviour,  by  a  living  faith— They  who  reft  in  a 
general  blmd  notion  of  mercy  without  refpe6t 
unto  juftice,  neither  believe  his  juftice  nor  his 
mercy;  but  are  under  the  curfe  of  the  woe 
denounced  rgainft  them  that  are  at  eafe  in  Zion  (z) 
and  fetling  on  their  lees,  fay  in  their  heart,  the  Lord 
will  not  do  good  nor  will  he  do  evil  (a)  They 
who  feed  upon  empty  fcientific  fpeculations, 
without  fcriptural  difcoveries  of  his  glory,  and 
all  whoy^^  no  beauty  in  him  that  we  Jhauld  defire 
him,  have  never  fed  upon  him,  as  hidden  man- 
na, nor  had  the  arm  of  the  Lord  revealed  to  them, 
{bj  The  fervants  of  fin,  either  of  heart  or  life, 
are  under  the  power  of  unbelief;  for  it  is  the 
promife  of  Chrift  to  the  faithful,  thatfinfhall  not 
have  dominion  over  them,  (c)  All  who  reft  in  any 
thing  fliort  of  Chrift  for  falvation,  have  noin- 
tereftin  the  Saviour— On  a  forced,  or  furious 
zeal,  for  certain  opinions,  or  for  a  fe6t  that 
might  have  obtained  fome  character  for  purity 

(y  John.  lit.    i8.)     (z  Amos.  vi.    i,)    (^  Zeph,  L   12) 
(b  Ifa,  I'm,   I.  2.)     {c  Rom,  vi.   14. 


SMITH 


39 


and  zeal — On  the  piety  of  anceftors ;  we  have 
jibraham  to  our  father  {d)  on  the  outward  pri- 
vileges of  their  Church,  as  the  boaftful  Jews  of 
old,  who  cried,  the  temple  of  the  Lord,  the  temple 
of  the  Lord,  the  temple  of  the  Lord,  are  thefe  \e) 
or  thofe  who  reft  on  their  outward  duties  and 
fanctity,  as  the  felf-righteous  Pharifee ;  God  I 
thank  thee  that  I  am  not  as  other  men,  extortioners, 
unjiift,  adulterers,  or  even  as  this  publican;  Ifafi  twice 
in  the  week,  and  pay  tithes  of  all  that  Ipoffefs  (/*) 
Thofe  who  put  their  band,  to  the  plough,  and  look 
lack,  are  not  fit  for  the  kingdom  of  heaven,  {g) 
but  clearly  nianifeft  that  there  is  in  them  an 
evil  heart  of  unbelief  in  departing  from  the  living 
God.  {h)  Thefe  feem  to  tegin  in  the  Spirit, 
but  end  in  the  flefii ;  and  it  is  happened  to  them 
accordidg  to  the  true  proverb,  the  dog  is  turned  to 
bis  own  vomit  again,  and  the  fow  that  was  ivajhed 
to  her  wallowing  in  the  mire,  [i)  Of  all  the  clafles 
of  unbelievers  thefe  fink  deepeft  into  the  gulph 
of  apoftacy  ;  and,  of  all  others  fome  of  them  be- 
come the  moft  ungenerous  and  bitter  enimies 
to  chriftianity.  Moft  dangerous,  indeed,  and 
deplorable  is  their  cafe;/(9r  the  earth  which  drink- 
itb  in  the  ram  that  cometh  oft  upon  it  ;'-but  bearetb 
thorns  and  briers,  is  rejedled,  and  nigh  unto  curfing; 
whofe  end  is  to  be  burned,  {k)  Thefe  various  cha- 
racters, and  each  of  you  who  have  never  expe- 
rienced the  operations  of  a  living  faith,  are  yet 
in  unbelief,  and  fhall  die  in  yourjins,   (/)   unlefs 

{d  John.  viii.  39.^  (^  Jcr.  vii.  4.)  {fluke,  xviii.  n. 
12.)  (g  Luke.  ix.  62  )  (h  Feb.  iii.  12,)  (/  il  Pet.  ii.  22.) 
(k  Hcb.  vi,  7.  8.)  {I  John,  viii.  24. ^ 


40  SMITH. 

youfpeedily  apply  for  pardon  to  that  blood, 
which  you  have  profanely  trodden  under  foot» 

3.   I  moft  earneftly  beleech  unbelievers,  ofe- 
very  defcription,  to  acknowledge  your  charac- 
ter fully  and  freely.      Admit  the  conviction  of 
your  guilt  and  danger,  fall  at  the  feet  of  mercy, 
and  beg  for  the  lite  of  your  fouls.      By  all  the 
terrors  of  perilliing,  by  all  the  joys  of  falvation, 
and  by  all  the  regard  you  Ihould  pay  to  the  hap- 
pinefs  of  your  never  dying  fouls,  I  intreat  yon 
to  deceive  yourfelves  no  longer,   but  awake 
from  your  fatal  fecurity,  &  flee  from  the  wrath 
to  cm-ne  unto  the  Lord  Jefus  Chrift,  as  your 
only  fafety.      Many  have  a  teftimony  in  their 
confcience,  that  they   are  in  a  ftate  of  fin  and 
awful  condemnation,  who,  neverthelets,  do  not 
fully  own  their  guilt  to  their  Judge  and  Savi- 
our but  with  infidel  Jews,  in  our  Saviour's  day, 
quench  the  convidion,  and  would  gain  the  time, 
by  Hill  requiring  further  figns  of  what  they  al- 
ready have  fufficient  evidence,  did  they  not  clofe 
the  r  eyes  againft  the  light.      Their  averlion  to 
the  pangs  of  conviction,  and  the  felf-deiTying  ex- 
erciies  necelTary  to  their  relief,  are  the  reafons 
of  their  foul-ruining  delay,  untill  a  more'  con- 
venient fcafon.     Sad  infatution  !   Dangerous, 
awfully  dangerous  condu6t.      Which  are  hard- 
eft,  the  momentary  pangs  of  convi^ion  now,.©r 
the  pahis  of //>^  worm  thatjkill  never  die,  and0fc 
fire  thatjhall  never  be  quenched.     And   if  you  re- 
folve  to  enter  thorouglily  upon  the  work  at  a- 
ny  time,  is  it  not  better  to  do  it  foon  than  at  a 


^  SMITH.  41 

late  period.  How  do  3/ou  knov/  whether  ye 
«fliall  ever  fee  the  time  you  hope  will  be  a  more 
convenient  feafon  ?  An  hour's  delay  may  coll 
you  an  eternity  of  iufferings.  Or  if  ye  were 
certain  of  the  time  to  come^  will  repentance -be 
lefs  bitter,  or  fm  the  more  eaiiiy  fubdued^  the 
longer  it  is  in  acquiring  ftrength.  For  God's 
fake,  for  your  precious  fouls'  fake,  I  intreat 
you  to  im^prove  the  prefent  moment,  let  not 
the  prefent  opportunity  flip.  New  is  the  accep- 
ted tunc,  now  the  day  of  falvatmi.  (?n)  Therefore 
to  day  if  ye  will  hear  his  voice,  harden  7iotyour  hearts. 
Now,  and  not  hereafter  ;  to  day,  and  not  to- 
morrow, is  ever  the  language  of  fcripture  calls 
—Molt  carefully,  therefore,  improve  the  day 
of  life,  while  it  lafts — Improve  the  day  of  grace, 
while  it  fhines  upon  you  ;  leil  your  fun  fet  in 
everlafting  darkriefs. 

'^Seize  the  kind  promife  while  it  waits, 

'''And  march  to  Zicns  heavenly  gates; 

''Believe  and  take  the  prcmif'd  reft, 

''Obey  and  be  forever  blcft." 
VOL.   IV.  F 

{m  11  Cor.  vi.  2.) 


*- 


f     „ 


SERMON     LXIL 

THE  EXCELLENCY  of  SAVING  FAITH. 

B    Y 

ROBERT  SMITH,     D.     D. 

Fqflor  of  a  Prejbyterian  Congregation,    Pequca, 
Pennfylvaiiia, 


II  Pet,   i,  1. 

—1^0  them  that  have  obtained  like  precious  faith 

with  lis, 

I  John,  iii.    23. 

And  this  is  his  commandment,  that  wefJwuJd  believe 
on  the  name  of  his  Son  Jefus  Chrifl, 

The  apoftle,  having  treated  of  obedience  to 
the  commands  of  God,  as  an  evidence  of 
our  being  heard  and  accepted  of  him,  left  we 
ihould  be  deceived  in  a  matter  of  fo  great  im- 
portance, informs  us  in  our  text  of  the  nature 
of  that  obedience,  which  is  an  evidence  of  our 
being  accepted;  It  is  the  obedience  of  faith. — 
This  is  his  commandment,  t/jut  we  Jhould  believe  on 


44 


S  M  1  T  H 


the  n^fni  .qf  bi'$  Son  ijefus  Chrijl.     Faith  itfelf  is 
an  obedience    to   a  divine   command ;  and  all 
that  obedience  \yhich  iiows  from  taith^  and  that 
only^  will  prove  our  iincerity.      No  mere  out- 
ward forms  whatfoever   will  conftitute  a  real 
character  of  grace.      This  is  his  commandment^ 
as  though  it. were  the  only  Command^  it  being 
the  chriilian  compend  of  all  the  commandments. 
The- excellency  of  the  grace  and  duty  of  faith  is 
the  great  obje  it  exhibited  in  thefe  words — Of  the 
grace  and  duty  of  faith,  we  fay  ;  for  as   it  is  be- 
ftowed,  it  is  a  grace  ;  as  commandedj  it  is  our 
duty.     The  excellency  of  it  appears  from  it's 
being,  as  it  were,  a  fummary  of  all  the  other 
comm.ands ;  as  well  a^  from  it's  immediate  ob- 
J.eci:,  the  name  of  the  Lord  Jisus  Christ;  or 
his  perfon  and  mediation,   and  whatfoeyer  as 
mediator   he   makes  himfelf  known   by.      On 
thefe  accounts  it  is  an  invaluable  gift  of  heaven 
to  all  that  have  obtained  this  precious   favour 
of  the  Lord. 

n.  I  proceed,  irr the  fecond  plaiie^  to  illuflrate 
the  excellency  of  faving  faith. 

I .  The  fuperior  excellency  of  faving  faith  ap- 
pears from  it's  being  the  mean  ofinterefting  us 
in  Chrift,  and  all  the  blefnngs  of  his  purchafe. 
Through  faith  we  are  acquitted  of  an*obligati- 
on  to  eternal  punifliment,  and  receive  a  firm  ti- 
tle to  all  <^he  bleiFrngs  of  grace  and  everlafting 
glory— Tbenf ore  being  }Uj}if.£d  by  faith,  we  have 

A>-,vrc';/6    (7p7.     fhr.^uir'^    nuv   Lord    T'/)/c    ChriM 


SMITH.  45 

^ywhom  alfo  we  have  accefs  by  faith  into  this  grate 
wherein  wejland,  and  rejoice  in  hope  of  the  glory  of 
God.  (a)  By  faith  we  become  heirs  of  God  and 
joint  heirs  with  Chrift  ;  forye  are  all  the  children 
of  God  by  faith  in  Chriji  Jefus;  (b)  All  the  ends 
-of  the  earth  are  invited  to  look  unto  Chrift,  and 
befavcd,  (c)  But  faith  is  the  eye  that  beholds 
his  fuinefs,  and  the  glory  of  the  precious  blelF- 
ings  contained  in  the  promife.  Chrift  is  ten- 
dered to  us  as  the  gift  of  God,  and  eternal  life 
in  him  ;  and  faith  is  the  hand  that  takes  hold  of 
the  gift  and  appropriates  it  to  ourfelves.  (d) 
God  has  fo  conftituted  the  new  covenant  plan  of 
life,  that  the  moment  we  are  united  to  Chrift 
by  faith,  we  are  freed  from  the  curfe  of  the 
broken  law,  and  received  as  favourites  and  chil- 
dren of  his  family.  O  believers !  could  I,  in 
law  threatnings  let  hell  and  deftru6lion  naked 
before  youreyes ;  could  I  let  you  hear  the  groans, 
and  fee  the  flames,  from  which  you  are  faved 
through  faith — Could  I  in  gofpel  promifes  lay 
open  the  third  heaven,  to  let  you  hear  the  Hal- 
leluias,  and  fee  the  fliining  ranks,  with  which 
you  fliall  fliortly  mingle--Or  could  I  difclofe  to 
you  the  uniearchable  riches  of  Chrift,  and  all 
the  fearchlefs  treafures  of  grace  and  glory,  to 
which  by  faith  you  have  received  an  indefeafi- 
ble  title— Each  of  your  hearts  muft  cry  out  with 
wonder  and  praife;  How  precious  is  the  gift  I 
have  received  of  the  Lord  !      O  ye  expectants 

(a  Ram.  v,  i.   2.)    (b  Ceil.  iii.    26.)  {c    Jfa.    xlv.  22.)  (^ 
J  JoJm.  V.  II.   Juhn  iv.  I2;  14.  6"  i.  I2»    Rev»  Xxii.  ly. 
rompared.) 


46"  SMITH. 

of  glory  !   fee  that  ye  live  as  the  heirs  of  fuch 
bleliings. 

2 .  The  excellency  of  faith  appears  from  the 
glory  of  it's  object,  Gcd  m  Chnft  reconciling  the 
world  unto  hmifeif—Ov  the  glory  of  God,  Ihin- 
ing  in  the  face  of  Jefus  Chril,  {e)  is  it's  pre- 
cious obje(i:t.  I  doubt  not  of  the  propriety  and 
necellity  of  means  to  give  adifplay  of  the  divine 
perfections  to  intelligent  creature?.  For  the  invi- 
fible  things  of  God  from  the  creation  of  the  world 
are  clearly  feen,  being  underwood  by  the  things  that  are 
7nade,  even  his  eternal  power  and  Godhead,  (f) 
And  wliofocver  are  wife  to  obferve  the  good 
and  righteous  a6ts  of  providence,  even  they  Jhall 
underjland  ike  loving -kindnefs  of  the  Lord,  [g) 
But  redemption  is  the  maiter-piece  of  all  the 
divine  workmanfliip.  In  this  plan  of  peace  and 
good  will  to  mtn,  glory  to  God  m  the  higheft  {h) 
is  proclaimed  with  loudeft  accents^  And  not 
only  is  the  glory  of  God  in  the  higheft  illufta- 
ted  by  this  laving  plan;  but  from  it  arifcth, 
in  the  higheft  degree,  the  happinefs  of  rational 
creatures— Not  the  happinefs  of  men  only, 
but  even  of  h6ly  angels  themfelves,  who  need- 
ed not  a  Saviour,  becaufe  they  never  had 
tranfgrelled.  For  the  knowledge  and  enjoy- 
ment of  God  are  necellary  to  happinefs.  The 
more  of  his  glory  is  known,  the  fuller  the  en- 
joyment of  him  :  And  the  more  full  the  enjoy- 
ment, the  greater  muft  be  the  happinefs  rciult- 

{e  II  Cor.  V.  TO.  ^-iv,  6.)  {f  Rom.    i.  20)  {g    Tfet.  cvii,- 
43.}  (^  /.«/<€.  ii.  14.) 


SMITH.  47 

ing  from  it.  But  in  Chrift  all  the  moral  perfeift- 
ionsof  Jehovah  harmonize,  and  are  moll  cieuriy 
difplayed.  In  the  groans  of  an  expiring  Sa- 
viour, inflexible  juftice  fliines  with  infinitely 
brighter  and  (Ironger  evidence,  than  in  ail  the 
flames  of  Sinai,  or  the  more  terriblt;  flames  of 
Tophet.  Eternal  love  flows  Itrongeft  and 
fweeteft  in  his  blood  :  Herein  is  love,  7wi  that  ctv^ 
loved  bini,  but  that  he  loved  us,  andfent  bis  Son  to 
be  the  propitiati07i  for  our  fins,  (i)  And  where 
would  mercy  have  had  a  medium  of  difcovery^ 
had  it  not  been  for  the  defpifed  crofs  of  Chrift  ?-- 
Mercy,  which  is  over  all  his  works.  (^^/ And  is 
not  Chrifl:  crucified  emphatically  called  the  pow- 
er of  God  and  the  wifdomof  God,  (I)  for  the  fal- 
vation  of  all  who  believe  in  him  ?  Law  and 
juftice  required  fatisfadion,  not  only  adequate 
to  the  infinite  malignity  of  fin,  and  the  infinite 
claims  of  juftice  upon  the  flnner;  but  that  this 
fatisfaflion  be  made  in  the  fame  nature  in  which 
the  offence  had  been  given.  An  angelic  offer- 
ing would  not  be  accepted  for  a  human  olTence. 
But  were  it  accepted,  and  united  with  the  fa- 
crifice  of  all  the  human  race,  the  offering  would 
have  been  infinitely  beneath  the  claims  of  jufi- 
ice^  The  whole  race  of  men,  with  all  the  angel  - 
ic  hoft,  muft  have  funk  down  under  the  guilt 
of  fin  into  everlafting  perdition.  But  all  Ihefe 
claims  are  fully  anlwered  by  the  facrificc  of 
Chrift.  For  the  infinite  dignity  of  the  divine 
nature  ftamped  an  infinite  worth  on  what  he 
did  and  fufFered  in  his  human  nature,  on  account 

{iljohft.iv.   10.)    (^Pfa,  cxlv.  9.)  (//<:«r,  i. -4.) 


48  SMITH. 

of  it's  union  with  the  divine  nature  in  his  facred 
perfon.  Now  law  and  juflice  triumph  in  the 
falvatioh  of  guilty  linners  by  the  propitiation  of 
Chrift  :  For  hereby  they  receive  more  honour 
than  they  could  receive  by  the  fufferings  of  all 
the  creatures  to  eternity  !  A  llroke  of  wifdom 
this  infinitely  out-reaching  every  conjecture  of 
created  intelligences  !  All  their  proje6ts^  during 
eternal  ages,  to  fatisfy  juftice  and  fave  the  iin- 
ner,  would  have  perilhed  in  the  very  embryo  ! 
This  great  myftery  of  godlinefs,  God  manifell- 
ed  in  the  flefli,  to  atone  divine  jullice,  and  fave 
the  guilty  iinner ,  ftrikes  all  the  angels  of  glory 
into  everlafting  aftonifliment,  while  they  fall  at 
the  leet  ofthe  God-man  adoring  and,  with  angelic 
raptures  look  into  the  myileries  of  redemption 
in  his  blood.  fVhich  things  the  angels  dejhe  to 
look  into.  (?h)  Mylleries,  at  which  faith  humbly 
bows  and  adores  ! --Faith  which  feeth  hun  who 
is  invifible,  (n)  and  by  which  alone  we  can  be- 
hold Emmanuel's  glories,  and  the  glories  of  fal- 
vation  purchafed  by  his  blood  ;  as  we  fliall  more 
fully  fee  in  the  next  particular.  When  Peter 
confeflTed  to  his  Lord,  Thou  art  Chrift,  the  Son  of 
the  living  God,  his  Saviour  replies,  Blejfedart  thou 
Simon  Barjo?ia  :forfle[h  andMood  hath  ?iot  reveal- 
ed  it  unto  thee,  hut  ?ny  Father  which  is  in  heaven,  (o) 
From  a  heart  impregnated  with  a  fenie  of  this 
bleOTednels,  no  doubt  Peter  in  our  text  hails  all 
who  had  obtained  like  precious  faith  with  him- 
felf  and  his  fellow-difciples. 

(m/  Pet,  i.  12.  )  (n  HibyyCu  27.)  (0  Math,  xvi.  17.) 


S  M  I  T  H.  4.;^ 

3,  We  learn  the  luperior  excellency  of  faith 
from  the  ftrength  and  brightnefs  of  it's  evidence. 
The  power  of  fiiith  is  the  moft  noble  poiTelled  by 
mortals^  .and  it's  evidence  the  brighteft  this 
flde  eternal  vifion  ;  unleis  we  (hould  except  in- 
fpiration.  The  evidence  of  fenfe  onl^y  reaches 
to  material  objcffs,,  and  the  evidence  of  reafon 
is  confined  within  the  limits  oi  the  falleh  crea- 
ture's power  ;  but  faith  fees  him  who  is  inviftbl'C, 
and  IS  the  evidence  of  things  not  fecn.  (p)  not 
feen  either  by  tire  eye  of  fenfe,  or  reafon. 
It  penetrates  into  the  invifibilities  of  the  o- 
ther  world.  ■■Exiyyj'^'  rendered  evidence,  fignifies 
a  clear  convidive  proof,  or  demonftratiion. 
Inviffble  glories  appear  evident  to  the  eye  of 
ftiith,  and  are  more  imprelTive  than  any  obje(5ls 
which  daily  offer  to  our  fight :  For  it  perceiveth 
them  by  a  fpiritual  light; --a  light  immediately 
infufed  into  the  foul  by  his  almighty  power,  who 
commanded  the  light  tofinneoutofdarknefs.  (q) 
The  fpiritual  man  judgeth  (or  difcovereth)  all 
things.  ( ;)  •  Inftrufted  from  on  high,  by  the  pow- 
er of  the  Holy  Ghoft,  he  hath  a  Iplrituai  dif- 
cernment  of,  and  relilli  for,  the  tranlcendent 
g-lory  of  divine  objeds. 

But  the  natural  man  receiveth  not  the  things  of 
ihefpirit  of  God ;  for  they  are  fooliflmefs  nnto  him  ; 
neither  can  he  know  them,  hecaife  they  are  fpiritually 
difcerncd ;  (s)  and  no  unrenewed  man  hath  a, 
fpiritual  eye  to  difcern  them.  Thedo6irinc  of 
Vol.Ti.  IV.  G 

fp  HeK:^.  i;    27.)  (q  II Cor.  iv.   6\)  fr  I  Cv.  fi.  14.) 

'     •■    ii.   14.7 


JO  S  M  I  T  IL 

the  crofs  of  Chrift  is  foolipnefs  to  the  learned 
Greek,  and  a  flurnblwg  bicck  to  the  felt  righteous 
Jew.  (t)  Was  the  natural  man  pofieiled  otail 
thelubliniity  ot  a  Longinus  and  a  Homer,  all 
the  power  of  a  Dtmoithenes  and  a  Cicero, 
all  the  wifdom  ofaboion  and  Lycurg':;s,  and 
With  ail  thephilofophy  and  improved  knowledge 
of  a  Soc  rates  and  a  Plato  ;  ail  this  notw  ithlt^nd- 
ing,  without  a  prmciple  of  faith,  thelullimemyf- 
ter  esof  the  gofpel  will  be  foolilhnefs  unto  him. 
Yea^  did  he  unite  with  all  thefe  advantages  the 
Itudy  oftLe  oracles  of  God;  yet,  as  to  unbe- 
lieving Jewifh  rabbles,  who  knew  not  the  Lord 
of  Glory,  [u)  the  gofpel  would  be  a  hidden  myf- 
tery  to  him,  and  the  preaching  of  the  crofs  a 
ftumbling  block. 

But  why  need  we  run  back  to  heathen  philof- 
ophers  and  jewifli  do<!^tors  ?  1  he  whole  tribe  of 
inndels,  in  this  and  the  preceding  aLes,(fome 
of  whom  were  men  of  the  moll  acute  and  im- 
proved genius,)  are  ftriking  exan  pies  of  this 
meiancholly  truth.  And  niany  who  reject  the 
name  infidel,  fon^.e  of  them  by  their  corrupt  o- 
pinions,  everlive  of  the  gofpel  of  Chrift ;  fonie 
by  their  vile  practices;  and  others  by  their  a- 
veriion  to  the  power  of  godlinefs,  proclaim  to 
the  world  that  they  have  dark  and  unbelieving 
hearts.  Oh!  fin  has  an  awfully  blinding  and 
hardening  tendency.  Therelbre  are  finners 
called  children  rfdarknefs,  and  Satan's  territories 
<ikn\gdom  of  darknefs. 

(t  I  Cor.  i.  2j.;  {u  I  Cor,  ii.  SJ 


SMITH.  51 

But  it  is  the  glory  of  chriflianity,  that  while 
the  niylteries  of  the  gofpel  are  hid  from  the  wife 
and  prudent,  they  are  revealed  unto  babes,   (v) 
The  weakeil  child  of  grace  knows  more  oi  God, 
of  Chrill,  of  the  fcheme  of  falvation  and  opera- 
tions of  Grace,  than  the  moft  inftru^ted  and  rul- 
tivated  finners.      He  may  not  be  as  aV.le  as  they 
to  reafon  upon  thole  topics;    but  he  lees  tiieir 
attractive  beauties,  feels  their  power,  and  re- 
lilhes  the  comforts  of  them,  which  they  do  not. 
He  may  not  be  able  to  trace  the  operations  of 
nature  in  their  caufes  and  eiTeds  ;  yet  he  lees 
more  of,  and  is  more  affected  with,  the  divine 
glories  ihiiiing  through  a  fpire  of  grafs,  a  fingle 
flower,  or  a  drop  of  cold  water,  than  the  grace- 
lefs  philofopher  can  perceive  in  all  the  ftupen- 
dous  works  of  God,  and  by  the  alnilance  of  all 
his  tubes  and  glailes.      For  even  through  faith  -we 
widerliand  that  the  worlds  were  framed  by  the  power 
of  God,  (w)  and  fee  more  of  his  powxr  and  glo- 
ry in  their  frame,  than  all  the  efforts  of  feeble 
reafon  can  diicern.      Let  faith  behold  the  glory 
of  God  in  the  face  of  Chrift,  aiid  the  heart  will 
be  prepared  to  read  his  glory  in  all  the  works  of 
his  hands. 

4.  The  excellency  of  faith  appears  with  ilrik- 
ing  evidence  from  it's  power  and  'njiv^nce  to 
brmg  heaven  down  to  earth,  (fo  to  fpcak,)  and 
give  us  a  prefent  tafte  of  the  bleilednels  to  be 
enjoyed  there  ;  for  it  is  thefubflance  of  things, 
hoped  for.  {x)  It  gives  them  a  prefent  fubfiftence 

{v  Mat.  xi.   25.)     {w  Heb.  yj.   3.)     (x   Hth.    xi.    i.  ) 


52  S  M  I  T  H. 

in  the  heart.     Faith  receives,  and  is    itfelf,^;; 
carneji  of  our  inheritance ,  the  jirjl  fruit s  of  fhefpirit 
of  glory.     An  earnell  being  part  of  the  promife 
given  in  hand,  to  enfure  the  whole,  is  of  the  very- 
lame  kind  of  the  thing  itfelf  for  which  it  is  pledg- 
ed.     Like  the  .believing  fpies  of  old,  the  faith  of 
true  believers  brings  down  fome  clufters  of  the 
iieavenly  Canaan,  by  the  delicious  tafte  of  which 
their  fouls  give  a  good  report  of  the  proniifed 
land,  and  become  earneft  to  Uke  polieilionofit. 
It  bears  no  more  proportion,   indeed,  to  the 
iiappinefs  of  heaven,  than  a  drop  to  the  ocean, 
or  a.iingie  ray  to  the  whole  body  of  light  in  the 
iun;  norfo  much.      Yet  as  a  ray  isofthefame 
nature-with  the  fun,  and  a  drop  with  the  ocean; 
io  iaith  and  it's  fruits  are  of  the  fame  nature  of 
heaven  itfelf.     Grace  is  glory  begun,  and  glo- 
ry is  grace  perfedted. 

A  brief  view  of  the  delcription  given  of  hea- 
ven in  the  word  of  God,  with  the  nature  and  ef- 
fci^ts  of  faving  faith,  may  ferve  toilluftrate  this 
fubjedl  more  fully.  Heaven  is  defcribcd  as  a 
Hate  of  pexfe6l  rell,  (y)  and  perfe6l  holinefs  {z) 
There  the  lervants  oi^  ChriH  fee  bis  face  ;-Aec 
him  face  to  face,  (a)  and  there  isfulnefs  of  joy,  and 
pleafure for^evcrmore.  (b)  But  faith,  as  wc  have 
ieen,  not  only  receives  tiie  at'cdunt  of  it's  orf- 
jc(5t  from  teftimony,  but  (by  the  operations  of 
tlie  Hply  Ghoft)       'through  thnt  teftimony  fees 

i5.c!^xxi.  27.)  {a  F<rj.xxi,  4.   /  Cor.  xiii.  12.)   {h  P/^^ 
XV  i.  16 


SMITH.  53 

tjie  object  itfelf,  beholdsit's  glory.*  It  produceth 
fweet  1  elt  &  comfort  in  the  foul,  (c)  purificth 
the  heart, (t^)  and  worketh  by  love,  (e)  and  believ- 
ing  in  Ckrijl,  ive   rejoice  with  joy  iinfpeakaMe ,  and 
full  of  glory,   if)  Viewing  the  glory  of  it's  obje<!;^ 

(c    MaU  xiv  28.   Pfa,  cyiyi,'  y.- Cant.  ii.   -^J  (/iJ^s, 
XV.  o.)   {eCai.  V.  6.)  ff  J  Pet.  i.  8.) 

*   The  difference  between  immediate  vifion,  and  feeing 
the  objed  by  faith,  feems  to  confifl  principally,  if  not 
wholly,,  in  the  mode  of  difcovery,  and  the  denrree  of  their 
efFecTts  refpectiveWupon  the  mind.     Here  we  are  as  well 
encumbered  with  fieih,  as  weakened  by  fm,  and  view  the 
ob'iefts  through  mediums  of  fenfe.      'i'he  gofpel  and  vi- 
fible   ordinances  are  glaifes  through  wjuch  we  view  the 
glory  of  God,  and  by  which  the  Hofy  Spirit  reflec'^s    the 
image  of  that  glory   upon  our  minds.     But  in    heaven 
there  will  be  no  need  of  a  glafs  ;   aglafn  would  only  ob- 
fcure  the  vifion  ;  as  to  look  at  the    fun  through  a   glals 
would  v/eaken    and  difturb   rather  than  afiid  the  fjghr. 
Ifiji&aven  we  fhall  fee  the  glory  of  God  with  evidence 
as  bright  and  powerful  as  a  frame^drengthened  with  im- 
mortality and  enlightened  with  vilion  can  fee  and  enjoy 
the  infinitely  glorious  objed.     By  immediate    vifion     I 
do  not  ni'jan,  that  the  glorified  faints  will  never  behold 
the  glory    of   God    through   any   of  his  works.     New 
worlds  and  new   wonders  may   forever    arife,    through 
which  he  will  manifelt  his  glory  to  them.    Nor  would  I 
be  underftopd  to  mean,  that  they  fhall  look,  or  that  it  is 
polTible^or  any  creature  to  look,  direcllv  into  the  divine 
elTence,  without  any  medium   of  difcovery.     How   that 
may  be,  I  cannot  tell.     However,  if  they    fhall   behold 
his  glory  thrdUgh   means,  the  means,  as  well  as  the  ca- 
pacity for  happinefs,  v.  ili  be  ivited  to  that  ftate  of  per- 
feftion.     But  when  this  mcrraK^all  put  on  immortality, 
and  this  corruption  incorniption,  fhe  ufe   of  figures   to 
ftrikc  the  fenies  fhall  have  for   ever  ceafed.  .  Nor  ihnll 
the  faints  in  glory,  as   in  the  prefent  flare,  atta-in  to  the. 
knowledge  of  God  by  weak  and  tedious  dedudions 


54  SMITH. 

with  the  grounds  of  truft  given  by  a  promifing 
Saviour,  the  foul  is  irreiiftibly,  but  Iweetiy 
drawn  to  a  fatisfying  reft  in  him.  Blefled  pre- 
lude of  heaven  !  And  viewing  this  glory,  they 
love  it,  tlieir  hearts  are  delighted  with  it.  But 
love  to  God  is  the  purity  of  a  foul,  and  joy  the 
triumph  of  love.  Ti.e  one  will  ever  be  in  pro- 
portion to  the  other.  O  believers,  would  you 
live  free  from  the  bitter  reproaches  of  confci- 
ence,  and  enjoy  a  heaven  upon  earth,  be  much 
in,  the  exercife  of  taith.  By  this  you  may  tra- 
vel through  the  promifes,  and  pluck  a  flower 
here  and  a  flower  there,  from  which  you  Ihall 
fuck  the  fweets  of  celeftial  blelTednefs. 

5.  The  excellency  of  faith  is  derived  from  it's 
being  the  fpring  of  fpiritual  liie,  the  moving  prin- 
ciple of  all  the  other  graces  and  holy  affe(!:tions*" 
The  life  wbicb  I  live  in  tbefe/Jj,  I  live  by  tbe  faith 
rf  ibe  Son  of  God,  wbo  loved  me,  and  gave  buhfelf^ 
for  me.  (g)  Faith  zvorketh  by  love,  as  we  have  feen; 
for  the  faith  of  being  loved  begets  love  to  it*s 
ohjecl.      JVe  love  bim,  becanfc  hefirji  loved  us.  (h) 

this  fountain  of  light  ^  ill  pour,  with  fulleft  evidence, 
the  inexpreilibly  bright  b;;a!ns  of  his  glory  into  their 
fouls^  as  the  funi^is  rays  upon  the  earth,  wliether  dire^l- 
ly  from  tlic  divine  elTence,  or  through  his  works.  Their 
knowledge  will  be  intuitive,  without  the  lealt  degree  of 
cbfcurity. 

^'    There  arethcfc  thrte  fifter  graces,  /ly//^,  hope,cI}arl- 

ty  ;  hut  the greo.ttjt  r>f  ihtj'e.  IS  charity .    I  Cor.   xiii.    i^. 

Charily  or  chriftian  love,  is  the  greatefl  in  point  of  du- 

{g  Gal.  ii.   20.)     (';  I  John,  iv.    j«.) 


S  M  I  TH.  55 

It  produceth  true  repentance  ;  they  Jl:all  look 
upon  me  whom  they  have  pierced,  and  mourn  for 
htm.  (i)  To  believe  that  Chrilt  was  pierced  by 
and  for  our  iins,  opens  the  lluices  of  godly  for- 
row,  and  lays  the  fou:  low  at  his  feet;  andtruft- 
ing  the  mercy  and  truth  of  his  proniife,  believ- 
ers are  encouraged  to  look  to  the  living  head 
for  gracious  intluences,  to  quicken  them  to 
theexerLife  of  every  grace  and  chriftian  vir- 
tue, by  which  they  are  gradually  ailimulatedto 
and  prepared  for  glory. 

My  chriftian  brethren,  the  more  you  learn 
the  fpiritual  art  of  living  upon  Chriil  by  faith 
for  Itrength,  and  for  the  whole  of  your  fanctifi- 
cation,  as  well  as  pardon,  the  ealier  will  your 
journey  to  heaven  be,  and  the  greater  Ipeed 
will  you  make  in  your  way.  You  make  little 
progrefs  in  your  way,  perhaps,  by  frequently 
difputing  whether  you  are  in  it ;  and  your  com- 
plaints of  darknefs  and  deadnefs  remain,  be- 
caufe  you  do  not  come  immediately  to  the 
fountain  for  light  and  life.  You  examine  your- 
felves,  and  ufe  many  means  to  quicken  your 
fouls  unto  the  a6ls  of  fpiritual  life.  All  this 
is  your  duty.  But  the  exercife  of  faith,  the 
ilioft  noble  means  of  all,  being  too  much  neg- 

rarioi  ;  for  faith  (lull  h?  turned  into  vifion,  hope  into 
fruition,  while  love  ih^ll  eternally  enjoy  the  rewards  ot 
victory.  I^ut  in  this  life  fa  th  takes  the  lead;  for  as 
well  love  itfelf,  as  all  the  other  graces,  flow  from  it,  as  a 
fpring,  and  will  be  in  flrength  in  proportion  ^-o  ^•'"^ 
ftrength  ai  faith. 

(f.  Zac*     xii.   10./ 


5^  SMITH. 

Ie(5Ted,  your  complaints  continue,  and  they  will 
continue  until  you  apply  to  Chrift  by  a  prefent 
direct  a6t  of  faith.  This  would  change  your 
night  into  day,  and  your  deadnefs  into  life.  By 
this  you  will  obtain  light  to  difcern  clearly  what 
Chrill  has  done  for  your  fouls,  and  enjoy  the 
comforts  of  it.  And  by  this  you  will  obtain 
victory  over  the  body  of  death,  and  a  growing 
conformity  to  our  Lord  and  Saviour  Jefus 
Chrift. 

6.     Faith  is, moft  excellent  as  it  is  an  a&ive 
principle  of  all  holy  obedience.      For  this  is  his 
commandment,  that  ivejhould  believe  on  the  name 
of  his  Son  Jefus  Chrijl.      It  is  a  compend  of  all 
chriftian  duties,  and  the  life  and  fpring  of  them 
all.      Viewing  the  excellency  of  the  divine  law, 
efpecially  as  made  honourable  by  the  obedience 
of  Chrift,  believers  delight  in  it  after  the  inward 
man,   (/?)  and  are    fully  reconciled  to  it  as  an 
eternal  rule  of  righteoufnefs.  Love  is  the  fulfil- 
ling of  the  law,  (I)    and  their  faith  worketh  by 
/ai;<?;--lupreme  love  to  God,   [m)  and  love  one 
io a7iother,ashegave  lis  conwiandment.    [n)   Their 
obedience  is  the  willing  offering  of  love  ;--not 
forced,  but  free  ;--not  of  conftraint,  but  with  a 
ready  mind.     The  end  of  their  obedience  is  the 
glory  of  God,  who  is  honoured  by  the  fruits  of 
it ;  and  the  powerful  motive  to  it,  the  Saviour's 
love.      For  the  love  of  Chrijl  confiraineth  us.    {o) 
And  viewing  the  perfection  of  his  righteoufnefs 

{h  Ro^  '2.)  (J  Row.  xiii.  lo.)   (m  Math,  x.  37.)  (n 

J^  J*h^-  ]■)('>  ^i  Coi\  V.    14.) 


SMITH.  '57 

and  grace,  they  reft  in  him  for  the  acceptance 
of  their  ferv ices  as  well  as  of  their  perfons,  and 
ftrength  for  the  performance  of  them.  In  the 
Lord  hai'-e  I  righteousnefs  and  ftrength,  (p)  is  the 
Chriftian's  motto.  /  will  go  on  in  the  ftrength  of 
the  Lord  God,  making  mention  of  thy  righteousnefs, 
iven  of  thine  only ,  {q)  is  his  firm  refolution.  In 
the  ftrength  of  the  Lord,  or  by  influences  of 
grace  derived  from  him  for  the  difcharge  of  du- 
ty, making  mention  of  his  righteoulnefs  as 
the  only  ground  of  their  acceptance  in  the  per- 
formance of  it.  /  believed,  faid  David,  therefore 
have  Ifpoken.  (r)  PFe  alfo  believe,  iaidFcul,  and 
therefore  fpeak.  ( s)  Then  do  minifters  preach 
with  perfuafive  power  and  influence,  v/hen  they 
are  under  the  powerful  influence  of  faith; 
and  hearers,  receiving  the  word  as  a  meilagc 
fent  from  God,  drink  it  in,  and  feed  upon  it,  as 
hidden  manna.  Sweet  are  thy  words  unto  my  tafle, 
(t)  By  faith  both  preachers  and  hearers  endite 
good  matter  in  all  their  religious  diAies.  This 
di6lates  prayer  andpraife  in  their  hearts  before 
they  come  upon  their  tongue.  This  makes  one 
preacher  differ  from  another,  one  hearer  differ 
from  another,  and  the  fame  perfon  to  differ 
from  himfelf,  at  different  tim.es.  When  his 
faith  is  not  in  exercife,  he  is  languid,  cold  and 
without  fpiritual  adivity,  in  the  performance 
of  duty  ;  b|it  when  faith  is  awake  he  feels,  and 
others  feel  with  him,  life  and  vigour  in  all  his 
religious  duties. 
VOL.  IV.  H 

(p    Ifa.    xlv.  24.)  [q'Pf^-  Ixxi.  \(i.)  (;   Pfa    ....    .       10) 
(s  II Cor.  iv.  3.}  {t  Pfa.  cxix.  103.) 


58  S  M  I  T  H. 

What  has  been  faid  on  this  point  at  once 
teacheth  the  nature  of  holy  obedience,  and  the 
neceility  of  faith  to  produce  it.  The  princi- 
ples, motives  and  ends  of  fach  obedience  are  all 
evangelical.  How  different,  how  widely  diff- 
erent from  this  is  the  formal,  the  dead  and iel- 
fifii  obedience  of  carnarprofelTors  !  O  believ- 
ers !  do  you  thirll  for  life  and  communion 
Avith  God  in  duty  ?  to  that  end  try  to  have  foith 
in  lively  exercife  in  your  fouls.  This  will  make 
Chrift's  yoke  lit  eafy  upon  you^  and  his  burden 
light.  This  gives  fuch  ftrength  and  enlargment 
to  the  heart,  that,  though  the  youths  ^fl?all  faint 
and  be  -weary,  and  the  young  men  JImU  utt erly  fall,- - 
they  thativait  upon  the  Lord  (hall  renew  thelrjirength ; 
theyjhall  mount  up  on  wings  as  eagles,  they  Jhall 
run,  and  not  he  weary,  thcyJJoall  ivalk,  and  not 
faint,    (u) 

7.  Faith  is  the  mod  e^^e6iua\  aniidote  againft 
temptation!  to  (in  from  the  devil,  the  world,  or 
thetiefh.  Purifying  the  heart,  it  produceth  in 
it  an  habitual  reliQi  for  holinefs,  and  a  fixed 
oppofition  to  the  lufts  of  the  flelh  and  of  the 
mind.  And  the  more  this  principle  is  culti- 
vated by  believers,  the  greater  their  vi6lories 
over  iin,  and  the  more  difpofed  will  they  be  to 
fight  the  good  fi'ght  of  faith  ^  until  they  v/in  the 
eternal  crown .  And  this  is  the  zndqjpi  that  over- 
Cometh  the  world,  even  our  faith,  (v)  While  faith  \ 
views  invifible  glories,  neither  the  pleafures 
nor  the  fuffefings  of  the  prelent  time  appear 

(u  /fa,  xl.  30,  31.)  {v  I  John.   v.  4.} 


SMITH.  59 


# 


wcTfthy  to  be  compared  with  the  glory  which 
fhall  be  revealed  in  iis.  Neither  Ihali  the  chil- 
ling damps  ofadverfity  fmk  you  into  dcfpon- 
dency,  nor  the  empty  puif  of  profperity  fwell 
your  minds,  while  you  keep  the  promife  and 
faithful  promifer  in  view.  Faitli  v;ill  perceive 
in  the  world  nothing  but  the  lufi  cfthejiejh,  ihe 
hijl  of  the  eye,  and  the  pride  of  life — all  it's  prolits 
uncertain ;  ail  it's  pleafures  bewitching ;  all  it's 
honours  empty  bubbles,  eafily  broken  by  every 
blail ;  and  all  it's  applauie  an  infe6tious  breath, 
apt  to  corrupt  wherever  it  imites.  And  the 
apoftle  afcribes  a  peculiar  influence  to  the  pov/- 
er  of  faith,  to  repel  the  attacks  of  our  grand 
adverfary.  Above  all  taking  thejhield  offaitb, 
U'herezvith  yejballbe  able  to  quench  all  the  f  cry  darts 
of  the  wicked,  {iv)  Thefe  darts  are,  in  general, 
the  temptations  of  Satan,  that  wicked  one  ; 
but  more  efpecially  blafphemy  and  defpair  in- 
jected into  the  he^rt—QciW^d  fiery  darts  in  allu- 
fion  to  the  pra6lice  of  fome  barbarous  nations, 
who  dipped  the  points  of  their  arrcAVs  or  darts 
in  poifon,  that  they  might  inflame  the  flefli, 
and  more  certainly,  do  execution.  Thefe  le- 
cret  darts  of  the  malicious  fee,  inflamed  v.-ith 
the  venom  of  Jiell,  create  fear  and  tormenting 
anguifh  in  the  confcience.  But  no  fconer  does 
faith  get  a  clear  viev/  of  tlie  faithfulnefs  and 
mercy  of  an  all-fufflcient  Saviour,  than  the  af- 
.fli6led  combatant  rifes  vidorious,  and  Satan,  as 
^a  vanquifhed  foe,  flies  the  flcld.  Believers! 
always  hold  up  your  fhield,  and  learn  more  and 

(«  Epl\  vi.  i6.) 


6o  SMITH. 

more  the  due  ufe  of  it,  that  with  fafety  and  grea- 
ter eale  you  niay  make  your  way  to  the  crown^ 
through  an  oppoling  crowd  of  fnares  and  pow- 
erful enemies. 

8.  In  the  laft  place,  faith  brings  into  the 
louls  of  believers  the  noblefl  confolation  sind  fifp- 
port  under  all  the  forrows  and  trials  of  the  pre- 
fent  life.  The  apoftle  Peter,  fpeaking  of  the 
joy  of  believers  in  the  falvation  to  which  they 
are  kept  through  faith,  adds,  though  now  for  a 
fcafon  [if  need  be)  ye  are  in  heavinefs  through  mani- 
fold temptations.  That  the  trial  of  your  faith,  heing 
viiich  more  precious  than  of  gold  that  perifJoeth, 
though  it  be  tried  with  fire,  nrght  he  found  untopraife, 
and  honour,  and  glory  at  the  appearing  of  Chri/i. 
^ x)  God  choofeth  and  refineth  his  people  in  the 
1  urnace  of  affli6lion  ;  their  affli6lions  try  their 
faith,  and  their  faith  fupports  them  under  the 
trial.  By  faith  yio{^^  forfook  ^gypt,  not  fearing 
the  wrath  of  the  king  :  for  he  endured  as  feeing  him 
who  is  invijlble.  {y)  By  faith  many  of  the  wor- 
thies endured  cruel  mockings,fcourgings,  bonds  and 
imprifonments-  -ivere  ftoned ,.fawn  afunder,  tempted, 
Jlain  With  thefivord  ;--wandered  about  infJoeepfliins, 
and  goatfkms,  being  defiitute,  affiicted,  torme?ited; 
—wandered  in  dejarts,  and  in  mountains,  and  in 
caves  and  den s  of  the  earth.    ( z ) 

Accountingr  their  lot  hard,  we  even  at  this 
day  feel  a  fympathy  v/ith  martyrs  of  old,  who 
endured  trials  fo  fevere.  If  taken;*  however, 
upon  the  large  Icale,  it  will  be  found,  that  God 
Vi^as  peculiarly  kind  to  them.      For  the  Son  of 

(v  //V/.  i.6,  7')  (yilcb.y^-  27.)  {zHch'  xi-36;37,  38.) 


SMITH.  6i 

God  walked  with  them  in  the  midft  of  the  fur- 
nace -;  many  of  them  fung  in  the  fire,  and  fome 
of  them  have  declared,  that  the  flames  were  to 
them  as  a  bed  .of   rofes,      'fhe  joy  of  the  Lord 
was  their  fir  ength,  and  they  experienced  the  truth 
of  that  promife  their  faith  built  upon.  As  thy  days, 
fo  Jhall  thy Jirefigth  be.,  (a)    I  doubt  not  but  the 
glories  of  the  reward  which  their  faith  looked  to 
;ind'  tailed,  poured  fuch  confolation  into   their 
hearts  as  quenched  their  pain,  and  was  a  pre- 
fent  reward  for  their  fufferjngs.      But  if  we  look 
into  heaven,  what  diftinguiflied  glory  fliall  we 
fee  on  the  martyr's  crown  !   What  fuperlative 
blellednefs  poured  into  their  glorified  fouls  ! 
For  a  well  inftru6led  witnefs  to  this  truth  faith. 
Our  light  affliction,  which  is  but  for  a  moinent,  work- 
ethfor  us  afar  more  exceeding  and  eternal  weight  of 
glory,   (b)   Nothing  can  exceed  the  ftrength  and 
glory  of  this  beautiful   climax.      Human    lan- 
guage cannot   rife   higher.      Every   Hep  of  it 
throws  ftrength  and  glory  forward  upon  the 
fucceding  ftep.       Not  only  far  more,  but    far 
vaovQ.  exceeding;    nor  only  far  more  exceeding, 
but  an  eternal  weight  of  glory  fhall  arifc  out  of  the 
afflication   of  the  faints;  and  the  weight  of  the 
glory  fliall  be  proportioned   to  the    weight   of 
their  affliclions,  and  the  degree  of  faith's  im 
provment  of  them. 

In  our  d^y  the  faith  of  believers  has  not  tri- 
als of  fo  fevere  a  kind  as  the  antients  had  to  en- 
counter, which  may  be  a  reafon  why  it  does  not 

[a  Dent,  xxxiii.  25.)  (b  II  Car.  iv.  17. 


62  S  M  I  T  H. 

commonly  fhine  with  fuch  diftinguifhcd  bright- 
nefs  as  theirs.  Yet  every  one  will  have  his  tri- 
als of  various  kinds^  and  faith  is  a  bleiled  mean 
of  fupporting  him  under  them  all.  Is  he  pain- 
ed in  body  or  in  mind?  Faith  fixes  upon  the 
fare  word  of  promife  for  relief,  and  looks  for- 
ward to  the  glorious  period,  when  God  Jhall 
ivipe  awoiy  all  fears  fioni  their  eyes,  {c)  Does  he 
bear  reproach?  In  patience  he  pOiTelleth  his 
foul,  in  the  belief  that  Chriil  efteems  him  ,  and 
in  due  time  will  make  his  righteoufnefs  Ihine 
a;s  the  noon  day.  Do  houfes,  lands,  or  any 
worldly  poflellion  fail?  Faith  looks  to  the 
purchafed  inheritance  that  fadeth  not  away, 
2.ndi  feeds  upon  the  firlt  fruits  of  it.  Do  near 
and  dear  relations  die  ?  Faith  fays,  your  bell 
friend  is  in  heaven,  Chriil  your  elder  brother, 
yourhufband,  your  Saviour,  and  your  God, 
who,  as  Elkanah  faid  to  Hannah,  is  not  only  bet- 
ter to  you  than  ten  fons  ;  but  infinitely  better 
than  all  creature  comforts. 

Believers  I  abound  in  the  exercife  of  be- 
lieving the  promifes,  and  refting  in  Chrift  for 
tiie  performance  of  them;  then  iliall  your  af- 
fiiiStions  lit  lighter  upon  you,  and  thofe  bitter 
waters  ihall  be  changed  into  fweetnefs.  Then 
fliall  you  experience  the  truth  of  his  promife 
v/ho  cannot  lie,  that  all  things  (even  their  fliarp- 
eft  trials)  work  together  for  good  totmrn  that  love 
God.  (d)  Then  though  ycu  walk  through  the 
water  and  lire  of  affliction,  it's  flood  Hiall  not 

—  .'^  (a  Ron.  viii.  -8.)     ^ 


SMITH,  63 

overflow  ypu^  nor  it's  flame  kindle  upon  you. 
(e)  And  then  fl]all  you  fay  with  patient  Job, 
M  k^f't  ?  Jhall  we  receive  good  at  the  hand  of  God^ 
an4fiall  we  7iot  receive  evU? -"The  Lord  gave,  and 
the  Lord  hath  take?i  away ;  bleffed  be  the  name  of 
the  Lord,    (/)  On  the  whole. 

Is  faith  aniean  of  intereftingus.in  Chrift  and 
all  the  bleliings  of  hi^  purchale  ?  Is  it's  objedl 
rnoft  glorious^  and  it's  evidence  moft  bright  ? 
Does  it  give  to  the  foul  an  earneil  of  heaven  ? 
Is  it  a  fpring  of  fpiritual  life  ?  a  principle  of 
all  holy  obedience  ?  the  beft  antidote  againft 
temptations  ?  and  the  nobleft  fupport  and  com- 
fort under  affli(^ion  ?  How  rich  then  is  your 
treafury,  who  have  obtained  this  precious  gift 
from  the  Lord.  Although  you  were  ftripped 
of  every  earthly  polTeiiion,  and,  as  a  poor  La- 
zarus, picked  up  crumbs  at  the  foot  of  a  rich 
man's  table ;  you  are,  notwithilanding,  rich. 
Chrift  fays  to  you,  as  to  poor  Sardis,  I  k?ww  thy 
poverty  ;  but  thou  art  rich,  rich  in  faith- -par- 
takers of  the  foul  enriching  grace  of  God, 
heirs  of  glory  !  rich  inheritance  !  what  is  it  s 
price  ?  Or  what  can  equal  it  ?  No  mention  jkall 
be  made  of  coral  or  of  pearl :  The  price  of  it  is  above, 
rubies — The  Topaz  of  Ethiopia  f hall  not  equal  it, 
iieither  fidahl  it  be  valued  with  pure  gold.  The  fruit 
thereof  is  betm"  than  gold,  yea  than  fine  gold  ;  a:id 
the  revejiue  thereof  than  choice,  ftlver.  All  the  things 
thou  canfl  dejirc  are  not  to  be  cojnparcd  ivith  it.    (g) 

{f  ^fa.  xliii.  2.)  {fjfiif.  ii.  10.  6-i,  11.)     (r  Job,     xxviii. 
18,  19.  PrQV.  iii.  15.  <dr  viii.  16.) 


64  SMITH. 

Believers^  of  whatfoever  condition  in  life 
you  arCj  high  or  low,  rich  or  poor,  you  have 
infinite  reafon  to  praife  God  for  the  diftinguifh- 
ing  favour.  Faith  is  not  of  yourfelveSy  it  is  the 
gift  of  God.  (h)  May  your  hearts,  imprelfed  with 
a  fenfe  of  the  riches  and  freedom  of  grace,  unite 
in  Paul's  grateful,  but  humble  profeliion.  By  the 
grace  of  God  I  a??i  what  I  am.  {i)  Ye  have  been 
pluckt  as  brands  from  everlafting  burning,  and 
in  the  dillributions  of  grace  a  moll  precious 
and  foul- enriching  lot  hath  fallen  unto  you. 
That  Reverend  man  of  God,  Mr  Thomas 
Bradbury,  was  in  youth  as  a  wild  afTe's  colt ; 
but  after  he  was  converted  and  in  the  miniflry, 
when  he  vv^ould  fee  any  profane  debauchee  ftrol- 
ling  through  the  ilreets  of  London,  he  ufed  to 
fay>  with  tears  and  great  tendernefs.  There  goes 
poor  Tom  Bradbury,  had  it  not  been  for  the 
grace  of  God.  So  each  of  you,  the  very  bell 
of  you,  may  fay.  Of  all  rakes  I  had  been  the 
moll  brutifli  and  vile,  had  it  not  been  for  the 
grace  of  God.  O  grace  !  infinitely  rich  and 
free  grace,  eternity  can  never  exhauft  it  s 
praife. 

(/?  Eph.  ii.  8.)  (z  /  Cor.  xv.  lo.) 


SERMON      LXIIL' 

PR  ACTIO  A  L  U  S  ES 
FROM  THE    NATURE    AND  EXCEl 
LENCY   OF  SAVING  FAITH. 


ROBERT  SMTiH,     D.     D. 

P(jfior  of  .1  Prefhytenan  Churchy  Pcquea,  PcnnJylvanlA, 

II  Pd.       i.      I. 

--7;,    :  ■.    '     ■..    i:hfabicd   like    /m-,--^.'/- 


•ith  T^s — 


I  John,  iii.    25. 


Jtui  iji^  /i  /.>/-^  lOinniandmcnt,  ibat'cvcjhoidd  bcliivr 
"•  '^-^  rame  of  ^^'"^  Si^?'  7c^''^  Cbrij}, 

leaving  ill  the  preceding  diicourfcii  cxplaiu- 
iTjLcd  the  nature  and  excellency  oFfavimi 
faith,  and  made  a  few  pradlical  rcflc6llons,  1 
iU'occed  to  a  move  full  imprnvrnif^nt  of  tlio  ^  " 

I.  I  befeech  }  ou^  brethren,  moft  Avioiiflyai'K! 
':erately  to  cviY/^/^/w^ -.c'/jf^/Z)^/' V('  ':e  fjii:\ 

-our  ownfdvt'sr  hnoxv  yr  V' 


66*  SMITH 

bow  that  Chrifl  is  in  you,  except  ye  be  reprobates 
(a)  It  is  a  matter  of  the  greateft  moment,  and 
ihould  be  attended  to  with  the  greateft  care. 
A  deception  here  will  be  of  everlaftingandmoft 
terrible  confequence  to  your  fouls.  To  affift 
you  in  this  important  duty,  to  what  hath  alrea- 
dy been  luggefted  in  illuftrating  the  doctrine  we 
fliall  add  the  following  chara6lers  of  a  living 
faith.''' 

I.  If  ye  be  indeed  in  the  faith,  your  faith 
hath  an  influence  upon  all  your  religious  duties, 
as  Abel's  who  offered  a  more  acceptable  facri- 
fice  than  Cain,  as  having  refpe6t  to  the  atoning 
facrifice  of  Chrift.  (b)  You  fall  at  Jehovah's 
feet  humble  and  felf  emptied,  as  nothing,  and 
lefs  than  nothing,  before  him  who  piitfetb  ?w  tnifi 
in  his  faints,  and  chargeth  his  angels  zvitb  folly. 
Your  only  confidence  in  approaching  a  holy 
God,  is  the  throne  fprinkled  with  the  blood  of 
the  lamb,  and  his  gracious  invitation  to  draw 
near  to  it  for  mercy  and  grace.  Your  only 
truft  for  the  acceptance  of  your  fervices,  as 
well  as  your  perfons,  is  the  righteoufnefs  of 
Chriil,  and  in  his  ilrength  alone  you  attempt  e- 
very  duty.      Senfible   of  your  infufliciency  f or 

(a  2   Ccr.  xiii.   ^.j      (/;  [{c^.   xi.   4.       Cen.   iv.   4.) 

*  The  marks  of  hhh  wc  have  taken  from  the  characflers 
of  the  worthies  recorded  in  the  facred  pages, as  well  be- 
caufc  they  were  of  the  cloud  of  witnefl'cs  whofe  faith  is 
lifld  up  for  our  example;  as  becaufe  in  them  v.ehave  the 
moll:  lively  pi^Tuure  cf  tlic  native  operations  and  effects 
af  laving  faiih. 


S  M  I  T  H.  67 

any  fpiritual  exercife.  and  encouraged  by  the 
promife  of  his  grace,  you  look  up  to  him  tor  the 
gracious  aids  of  the  holy  fpirit.  In  duties  per- 
formed from  fuch  a  fpiritual  principle,  petitions 
are  put  up  withdefire  for  the  bleffingsrequefted; 
fins  confeded  with  forrow  for  them  ;  and  mer- 
cies acknowledged  with  thankful  hearts.  Ve* 
ry  different  from  this  is  the  facriiice  of  ungodly 
worfliippers.  They  pray  without  delire;  con- 
fefs  without  forrow;  and  offer  praife  on  a 
thoughtlefs  tongue.  Nay,  their  hearts  are  op- 
pofed  to  the  anfwer  of  their  own  prayers,  ex- 
cept it  be  for  temporal  favours,  or  merely  to  be 
laved  from  wrath  ;  as  Auguftine's  in  the  days 
of  his  unregeneracy,  when  he  prayed  to,  be 
made  challe,  his  heart  faying  ''Not  yet.  Lord, 
''not  yet/'  O  ye  mockers  of  God  !  who  expe6i: 
favours  for  your  polluted  fervices,  can  fuch  h}*- 
pocritical  fuits  fucceed  with  him  ?  Will  hypoc- 
rify  and  lies  procure  his  favour  ?  Is  it  any  won- 
der if  God  caft  the  dung  of  your  facriiice  in 
your  face,  faying,  IVho  hath  required  this  at  your- 
bands f 


2.  Your  faith,  like  Enoch's,  will  appear  in  a 
life  of  communion  and  holy  walking  with  God. 
(c)  By  believing  views  of  his  amiable  glories 
lliiningin  the  face  of  Chrift,  your  fouls  are  drawn 
to  him  in  holy^%ffe6tions,  correfpondent  to  his 
divine  glories,  in  which  the  life  of  communion 
with  God  confifts.  And,  impreffed  with  a  fenfe 
of  his  immediate  prefertce  and  univerfal  provi- 

{c  Heh.   xi.   5.^    Gen.   v.    2Z.) 


6.  S  M   I  T  H. 

clentc,.  you  walk  before  liim  to  all  weiVpleai  • 
jtig,  as  always  in  his  light:  Your  converlc 
is  ill  heaven,  from  v/hence  you  look  for  the 
vioiir  ;  and  yoiir"  foals  t.hirfl  for  Gott>,  the  iiv- 
ijig  God.  But  gracclefs  profeflbrs,  allena-  cd 
iVomthe  life  of  God^  are  llrangers  to  thofe  u.- 
yout  breathings  of  a  pious  heart. 

>.       1  our  ftiiLii,  ris  i\Octii  Zy    v*-'  y     Nviii  l>j.v..  i .. . ^ 
ill  an  holy  fear  of  God.      This  is  frequently  I.'i.  ! 
down  in  the  word  of  God  as  a  character  of  i\\': 
faithful.   .  Not  tfie  fear  of  a-  ilave,  who   c 
cireads  GiDrreclioi,  ot  the    fottifh  foiil->har'J 

cnlng  defpair  o^  the  fearful^'-and-  viihelicvitig, 
fiail  have  their  part  in  the  lake  that  burneth  wifi' 
li'id  brinijlone^  unlefs  they    lliall  fpeeclily  obtain 
lepentance   unto   life:    '  But  fuch  an   awe  'oi' 
theniajefty,  righteoufnefs  and  goodncfs  of  tl  ? 
Lord,   {c)    as  will    make  you   tremble  at  hiii 
judgments,  while  you  confide  in  his  mercy,  an(' 
het.ike  yourleives  to  Chrifc  for  iafcLy  from  tin 
delurjre  of  deierved  wrath.      The  fear  of  the  re- 

o 

probate  drives  him  from  the  Saviour,  and  tor- 
]::cnts  hisloiil  wi-th  horror  and  dread  of  God  as 
an    riven'ging    judge.       This   eoniifls  v.ith  the 
povver  and  love  of  fin  rciffnin.^   in    the  hicart . 
h\-\    ^he  pious  foul  dreads  linning  more  than  fuf- 
rcririg,    and  lays,   v.ith    faithful   Jofcphj    Hcc 
I'^ni:  I  do  this  great  zvickcclnefs,  and ^  againfiC 
<<  )   His' fear,  as  in  the  dutiful   child,  oper: 
::s  well  i;;  love  and  iioly    obedience  to  his  Goci 


S    M    I   rT    II. 

give  him  any  olfence  in  thought,  in  word,  or,  in 
deed. 

4.      Your  faith,  as  Abraham's,  (j )  .....  be  pro 
duclive  of  fclf  denial;,  and  a  ready  obedience  to 
(lie  divine  commands,  even  thofe  that  are  mofc 
dirJicult  and  crofs  to  flefli  and  blood.     Tr lifting 
the  power,  mercy  and  truth  of  a  promifing  God, 
lie  left  his  own  country  and  kindred  at  the  call 
of  heaven,  and  fojourned  in  a  lAnd  of  Itran^cr:; 
and  enemies;  and  (which  was  uiil  more  tryirg 
to  nature)   he  attempted  at  the  comn^and  of 
God  to  offer  his  beloved   liaacin  facrificc. — 
IfaacI   the   fon  of  prcmife,   the  fon  of  his  old 
age,  the  only  Ion  ot  his  beloved  Sarah  ;  accmrai- 
ing  that  God  v:as  able  to  raifc  bmi  up  from  the  dead, 
from  ivbence  alfo  be  received  b'lm  in  a  figure.-     If  ye 
;.  re  ChriiVs^  many  facriiices  have  you  made  for 
^Ms  name's  fake. — Huibands,  wafcs^,  parents,  chii  ^ 
^\"':^i"»,  brotliers,  lifters,  houfes,  lands;  yea,  and 
:Ietermined  to  part  with  your  own  lives. 
'  than  deny  his  name  and  religion,    (g)   Nci 
:hat  piety   gives  a  difrelifii  ibr  lawful  enjoy- 
I-  .':nts,  or  leiTens  our  aflecliQi^s  for,   much  IciV. 
::::kcs  us  bitter  again fl,  our  relatives. 
tlier  fweetens  them  to  us  by  the  lawful  ciijov- 
iircnt  of  them  ;  and  excites  our  gratitude    ior 

iKin,  as  the  undclervcd  gifts  of  heaven  to  us., 
i  doubt  not  -.but  Adam  loved  his  Eve  with  a 
.nahifold  purer  and  flrouger  (lame before,  1'*'  • 

ver  he  did  after  his  fall.      Bat  frrace  will  ri 


^o  SMI  T  H. 

your  hearts  fay,  Tbcfe  are  not  my'gods.  Giving 
Chrift  the  throne  in  your  hearts,  it  will  difpofe 
you  to  leave  earth,  with  all  its  enjoyments,  or 
yeiidthem  up  at  his  call.  Yes!  it  will  caufe 
you  to  pluck  out  a  right  eye,  and  cut  off  a  right  hand, 
for  bis  fake;  {h)\.  e.  not  only  to  part  with  allure- 
ments of  the  world,  but  with  lins  as  dear  and 
as  pleafant  to  you  as  thofe  members  of  the  bo- 
dy. V/hat  have  I  to  do  any  more  with  idols  ?  {i) 
fpeaks  the  refolution  of  a  truly  penitent 
and  believing  heart. 

But  the  mere  nominal  or  temporary  believer 
is  Hill  wedded  to  his  lufts  and  carnal  pleafures, 
and  by  repeatedly  turning  a  deaf  ear  to  the  calls 
and  warnings  of  heaven,  is  in  danger  of  having 
the  fearful,  but  juft  fentence  pronounced  againfl 
him,  Epbraim  is  joined  to  his  idols,  let  him  alone,  (k) 
Freely  would  he  embrace  houfes,   lands,   and 
carnal  enjoyments  as  his  only   portion,  did  he 
not  fear  the  wrath  of  God.      Take  the fe  from 
hini,  and  his  heart  cries  with  Micah,      7^e  have 
taken  away  my  gods^  and  what  have  I  ?noref  (l^ 
But  to  the  iincerci^  believer  thefe  are  all  tafte- 
Icfs  without  the  Lord.    Nay,  heaven  itlelf  would 
be  emptincfs  to  him,  fliould  he  not  find  his  Sa- 
viour there.      To  he  with   Chriji,    which   is  far 
better,   (m)  is  a  leading  rcafon  of  his  dciire   to 
be  abfent  from  tlie  body.      Whom  have  I  in  hea- 
ven but  thee}  and  there  is  none  upon  earth  I  defirc 

[h  Ma>k.  i::.   4:;;  47.)      (/  Huf  xiv.    8.)      {k  Hof   iv. 
i-T.)      (/  ]J  Ki?:(r.^   V.    I'S.)       (:-;     Phi.    i.    2?.) 


SMITH.  ^        71 

btfide  thee,   {n)  is  the  native  breatliing  of  a  gra- 
cious ioul, 

5.  Belie  vers,  when  it  is  juft  and  necefTary,  chuic 
a  lot  with  the  dcfpifed   and  afflicted  people  of 
God  before  any  earthly  pomp  and  riches.      By 
faith  Mofesrefufed  to  be  called  the  So?i  of  Fbaraob's 
daughter;  chiffng rather  to fuffcr ajjlicilon  with  the 
■people  of  God,  than  to  enjoy  the  pleqfures  of  Jin  for  a 
feafon  ;   e/leeming  the  reproach  of  Cbrifl greater  riches 
than  the  treafiires  in  Egypt.    {0)  All   the  power 
and  wealth,   the  honours  and  pleafures  of  the 
world  are  empty  bubbles,  palling  (liadov/s,  in 
their  cftee.m,  compared  with  the   unfearchable 
riches  and  honours  of   Chrift,       Communion 
with  him  o?ie  day  in  his  courts  is  to  them  better 
than  a  thoufand     {p)  {pent  in  all  the  tents  of  van- 
ity and  fin.      The  faints  of  whatever  condition 
or  degree,  they  efteem  as  the  excellent  of  the  earth, 
in  whom  is  all  their  delight. {q)      His  cauie  they 
fet  before  any  worldly  or  private  intereft ;   If 
I  forget    thee,  O  Jerufaleni !    let   my  right  band 
forget  her  cunning.   If  I  do  not  remember  thee,  let  my 
tongue  cleave  to  the  roof  of  my  moufh ;  if  I  prefer  not 
Jerufaleni  before^  my  chief  joy.  (r)  Chrifl's  people 
are  their  people,  his   intereft  theirs,  and  what 
gives  a  wound  to  it,  toucheth  the  apple  of  their 
eye.      The  Humbles  and  fills  of  religious  pro- 
fcllbrs,  and  the  unavoidable  weakncfs  and  mfir- 
mities  of  the  rigtcous,    are   their  diftrels,  be- 
caufe  a  wicked  world  take  occafion  from  thence 

{n  Pfa.  Ixxiii.  25..)  {0  FIcb.     x*.   24,  25,  a6.)  fp  Pfn, 
^Kxxiv.    10.)      {q  PfH'  ^'vi.   '?.)   {rPfa.   cxxxvi"'.    5, 6.y' 


■r  S  M  1  T  H. 

to  reproach  the  caufe  of  Chrift,  and  make  'thciu- 
eafy  in  their  linning.  But  they  rejoice 
orojperity  of  Zion  ;  they  long,  they  pray 

iOY  . I  revival  of  religion  in  churches,  and  the 

ipread  of  the  gafpcl   in  poAver  throughout  the 

-■  ^-   ' ^  earth. 

\  .,.:.;  uiiferent  from  this  is  the  charac^ter 
c.i  iaitiilefs  profeifors,  however  fober  fome  of 
th'cirj  raay^appear before  men.'  They  choofe  re- 
v/hen fiie  treads  in  her  filver   ilippers; 
unwilling  to  take  up  their  crofs,  and 
jw  the  lamb  zvbithcifoever  he  goeth,  in  good  re - 
adHn  bad,      Ablaft  of  perfecution  would 
■']!ow' multitudes  of  thofe  hypocrites  off 
Mil  Chriil^alnd  turn  them  to  be  bitter   cue- 
uiiasXo  his  caufe.      Give  to  fome  of  tlicni  titles^ 
honours,,  pleafur.es  arid  riches,  with  an  empty 
5?arade  of  language  or  plauiiblc  elocution  in  the 
Mni.if ;  give  to  others  of  them,, though  it  were 
..  beggab-ly  portion  of  this  world,  with  dull 
}na]lty%  fiivnfey  diilcrtations^  or  dry  fpecula- 
.   •"•'da:»'lCy  unintelligible  and  fpurious  novel- 
rnilpit/  and  they  may  continue  to 
:d  of  religious  profefiions.      But 
'  viiinot  intereft  thenifelves  about  the  pow~ 

rgdiinefs,  except  it  be  in  oppofition  to  it. 
■    '         "  od  they  dcteft  ;  fpiritual  and 
iiiicus,  efpccially  niinifters,  are' apt 
oiiic  objcd^s  of  their  jealouiy,  their  fneer, 
•  ^  ,^.  ^"  'laiit  rcDroaclie& :  and  the  more 


•(•IS-V 


S  M  I  T  H.  73 

and  judgment  may  be  fo  ftrong  as  to  fupprefa 
their  vifible  oppoiition.  Inftead  of  being  griev- 
ed, they  watch  with  an  eagle's  eye  for  the  acci- 
dental ilips,  or  unavoidable  infirmities  of  pious 
people, and  magnify  their  pimples  into  blotches, 
as  a  cover  to  their  own  offenfive  fores;  not  con- 
lidering  thsrt  their /pots  are  7wt  the /pais  of  Cod's 
people.  And,  if  they  cannot  get  viiible  blemifiies 
to  hold  up,  they  will,  with  diabolical  malice  and 
fubtlety,  twill  and  turn  every  word  and  adion 
into  every  fliape  in  order  to  makefome.  Like 
their  predeceflbrs  of  old,  they  clothe  the  faints 
in  bear  ikins,  and  then  hunt  them  with  dogs. 
Inftead  of  laying  it  to  heart,  as  an  evidence  of 
God's  controverfy  with  the  church,  when  the 
righteous,  efpecially  able  and  faithful  minifters, 
are  taken  from  the  earth,  thofe  hypocrites  re- 
joice, as  though  the  day  would  be  all  their  own, 
'thefe  troublers  of  Ifrael  being  removed  out  of 
the  way.  This  is  the  temper  efpecially  of  un- 
godly clergymen. 

6.  In  the  laft  place,  afteady  perfeverance  and 
progrefs  in  piety  are  among  the  beft  evidences 
offaving  faith.  The  hearty  friends  of  Chrift 
go  from  firengtb  tojlrcngth,  fill  they  appear  before 
GodinZion.  {s)  Of  the  patriarchs  the  apoiUe 
lays.  If  they  had  been  inindful  of  that  country  from 
whence  they  came  out,  they  might  have  had  opportu- 
nity to  have  returned  ;  hut  now  they  dr/ire  a  bet- 
ter country,  that  is  an  heavenly.  (/)  A  lively 
Vol.      IV.  K 

(i-  Ppdni.      K-vxiv.      7.)      (;  y^y      -:i.       i",     16.) 


74  SMI  TH. 

emblem  this  of  the  chara6ler  of  the  godly  in  all 
ages  and  places  of  the  world,  who,  as  Paul,/or- 
getling  thofe  things  which  are  beh:nd,  and  reaching 
forth  unto  thofe  things  which  are  before,  prefs  towards 
the  mark  for  the  prize  of  the  high  callirg  of  God 
which  is  in   Chrijl  Jefus.   (ii)   Their  backfliding^ 
and  returns  again  to  God  they  will  have,  their 
winters  and  their  fummers,  their  nights  as  well 
as  their  days.     Yet,  in   general,  the  path  of  the 
juft  IS  as  thefbining  light,  tbatfbineth  more  and  more 
tinto  the  perfect  day .    [w]   And  the  exprefs  tefti- 
mony  of  Chrift  himfelt  is.     Every  branch  in  me 
that  b ear eth  fruit,  he  piirgcth  it,  that  it  may  bring 
forth  moi-e fruit,    [x)   They  may  not  always  feel 
the  lame  lenlible  alFedlions,  as  at  their  firft  ac- 
quaintance with  Chriit;  yet  their  views  of  di- 
vine objeds  will  be  more  fpiritual  and  diftin6t, 
their  faith  more  fteady,  their  love  more   folid, 
their  humility  Tnore  deeply   rooted,  and  their 
obedience  more  uniform.     Their  life  is  a  life 
cffiith  on  the  Son  of  God,  and  by    repeated  atis 
ot  faith  they  grow   in   grace,  and  in  the   know- 
ledge cfour  Lord  and  Saviour  Jefus  Chrifl. 

But  they  who  ftop  in  their  courfe,  or  turn 
back,  have  never  fet  their  foot  upon  the  narrow 
way  which  leadeth  unto  life.  And  they  who 
think  they  have  religion  enough,  or  content 
themfelves  with  juft  as  much  of  it  as  they  fup- 
pofe  will  barely  take  them  to  heaven,  or  fave 

{u  PhU.  iii.    13,   14J       (lu  Prov.  iv.    i8.)     {x  John. 

XV.    2.) 


SMITH.  75 

them  from  hell,  have  never  as  yet  had  a  tafte 
of  the  pleaiures  of  piety.  For  there  is  every 
motive  in  faith's  object  and  the  experience  of 
grace,  to  excite  thofe  who  have  obtained  it,  to 
prefs  lor  a  more  fu  I  enjoyment  of  it's  comforts. 
Many  who  have  all  the  vilible  marks  of  believ- 
ers in  Chrifl,  know  no  more  of  religious  im- 
preilions  upon  their  minds,  than  thole  they  felt 
many  years  fince. — To  them  they  are  obliged 
to  recur  back,  in  order  to  fupport  their  falfe 
hope.  Or,  perhaps,  to  this  end  they  try  to  work 
up  in  their  fouls  impreflions  iimilar  to  thofe 
they  felt  when  they  firit  made  an  attempt  to  fet 
out  in  religion;  and  there  they  reft, though  their 
impreflions  quickly  die  away,  without  leaving  a- 
ny  lalting  change  upon  their  minds.  Dange- 
rous deception ! 

II .  Is  faith  a  moft  excellent  gift  ?  Then  let 
thofe  of  you  who  have  obtained  it,  learn  ^-^our 
advantages  and  obligations  to  make  a  due  im- 
provement of  the  talent  God  has  gracioully  put 
into  your  hand.  He  hath  beftowed  on  you  an  ho- 
ly principle,  the  exercife  of  which  will  produce 
a  gradual  alFmiilation  to  himlelf,  &  meetnei's 
for  heaven  ;  and,  for  thofe  very  purpofes,  hath 
promifed  the  influences  of  his  holy  fpirit.  You 
ought  therefore  to  endeavour  moft  carefully  to 
have  your  faith  invigorated  and  ftrengthened. 
In  order  to  this  be  conftant  in  the  exercife  of 
faith  ;  for  every  habit  grows  by  repeated  ads. 
Be  diligent  in  your  attendance  on  ail  the  means 
of  grace  for  the  cultivation  of  faith.      For  the 


76  S  M  I  T  H 


harJ  of  the  diligent  makcth  rich,  (y)  Pray  earneft- 
ly,  as  the  apcltlcs  did^.  Lord,  incrcafe  our  faith. (z) 
Get  clear  and  dirtin6l  views  of  the  nature  and 
defign  of  the  plan  of  falvation,  with  the  nat;ire, 
extent  and  freedom  of  gofpel  promifes ;  as  well 
thofe  made  to  Chrift  in  your  name,  as  thofe 
made  to  you  for  his  fake. 

For  motives  to  excite  you  to  thofe  improv- 
ing excrcifes,  confider  that  a  ftrong  faith  gives 
glorv  to  God,  and  will  enable  you  to  live  be- 
coming your  high  calling.  It  will  filence  your 
unbelieving  fears,  and  produce  for  you  ftrength 
in  Vv-eaknefs,  light  in  darknefs,  comfort  in  for- 
ro'vv,  and  relief  in  all  your  frraits.  It  will  make 
your  journey  to  Zion  eafy,  and  {mooth  all  the 
ru^^cd  ileps  of  vour  wav,  Qpen  for  you  a  com- 
for  table  palTage  throvgh  the  valley  of  the  foadoiv 
cf  death,  {a)  and  a  joyful  eritrance  into  eternal  life, 
lb)  And  this  will  enable  you  with  liumblc 
boldnefs  to  approach  the  divine  throne  for  mer- 
cy and  grace  to  help  you  in  every  thne  of  need. 

To  plead  for  purchafed  mercies  upon  the 
fircngth  of  a  promiic  is  a  moll  uleful  exercile 
of  taith  for  promoting  t]ic  fpiritual  life,  aud  ob- 
taining all  the  j)rccious  fruits  and  comforts  of 
it.  Did  time  allow,  I  would  point  out  the  ufc- 
fulncfs,  and  give  directions  for  tiie  exercile  of 
faith  in  every  circumftance  in  which  you  can  be 
])iaccd,  and  to  obtain  every  mercy  you  crave 

{y  Pf'^w   M.   4.)    {z   Luhr.   xvii.   5.)    {a  Pfi,   xxlii.    4.) 
/;•/:/■'  >     //  7/-'.  iv.  7,  g.j 


SMITH.  77 

for  time  or  eternity,  for  yourlelves  or  others, 

for  individuals  or  for    the  church  in  general. 

There  is  not  a  fingle  cafe  with  refpecl  to  which 

your  prayers  are  required,  but  there  is  fome- 

thing  in  the  promifes  fuited  to   it,   which  you 

ought  to  hold  up  as  a  plea  in   prayer.      To  il- 

luftrate  this  in  a  few  inftances  only.      Do  you 

want  pardon  for  backiliding,  and  the  cure  of  a 

backfliding  temper  ?    Plead  that  gracious  prom- 

ife,  /  Vinll  heal  theh-  backjliding,   I  will  love  them 

freely,   (c)  Do  you  lament  that  your  fouls  are 

as  the  barren  heath  in  the  defart,  which  dees  not 

fee  when  good  cometh  ?     Plead  this  and  fuch  like 

words  of  grace  ;    Their  foidfJ.mll  be  as  a  watered 

gardeji.   (d)   Do  you  feel  your  need  of  ftrength 

for  duty    and  warfare  ?   Hold  up  to    Chrift  his 

own  precious  word.  My  grace  is  fi/fficient  for  thee . 

(e)  Do  you  long  to  fee  the  profperity  ofZicn, 

and  rejoice   in  her  joy  ?      Ple^d  the    gracious 

promiles  of  Zion's  God  to  make  her  a  crown  of 

glory  in  the  hand   of  the  Lord,  and  a  royal  diadem 

in  the  hand  of  our  God ;    (f)   To  be  as  the  dew  to 

Ifrael,  to  make  him  revive  as  the  corn,  grow  as  the 

lily,  and  cqfl  forth  his  roots  as  Lebanon.       {g)\w. 

thisloul-quickening  exercife,  faith,  looking  to 

the  mercy  from  which  the  promife  originated, 

and  the  truth  engaged  for  the   perforniance  of 

it,  is  ftrcngtheiied  to  take  hold  of  the  Saviour, 

laying,  I  will  not  let  thee  go,  except  ihoublefs  me. 

(h)  Such  a  wreftling  Jacob  Vv'ill  be  a  prevailing 

Ifrael. 

(c   Hof,    xiv.  4  J   [d  Jcr.   r.xxi.  12.)    (r  JI  C^.r,i6\,  9.) 
(ftfa,  Ixii.  3.)    {g  Hrf,   xiv.  5,  y.J  {h  Ccri.  xxxii.    iG.) 


78  SMITH. 

Some  of  you,  perhaps,  are  faying/^  I  fear  I 
''have  no  right  to  plecid  the  promiles.  Had  I 
''tefider  aild  ipiritual  atte  :iions,  or  a.Turance  of 
*'n\y  perfonal  intereftiii  Chrift,  I  might  ventuie 
''to  reit  m  him>  and  plead  the  promiies  of  his 
''grace.  But,  alas!  my  heart  is  lo  dark  and 
"coid,  and  ftupid,  I  dare  not,  I  cannot  ap- 
"proach  him  with  confidence."  Your  fears, 
brethren,  indicate  that  you  labour  under  nii^- 
takies  injurious  to  your  comfort  and  progrefs 
in  piety.  You  wiih  to  know  how  good  you 
are,  and  look  for  fp:ritual  atFe6tions,  or  afiiir- 
ance  of  adual  interell  in  Chrilt,  as  your  war- 
rant, at  lead  in  part,  to  apply  to  him  for  par- 
don and  grace.  But  he  will  let  you  fee  how 
bad  you  are,  and  make  you  come  felf  emptied 
to  the  fountain  of  free  grace  for  all  your  fup- 
plies.  Your  hehtation  about  your  right  to  come, 
becaufe  of  your  want  of  powerful  fpiritual  af- 
fedions,  is  a  dreg  of  that  pride  and  unbelief, 
which  at  firft  held  you  off  from  a  clofure  with 
Chrift,  until  you  fhould  be  better  prepared  to 
apply  to  him.  You  Ihould  come  immediately 
to  him  for  thofe  affedions,  which  you  wifh  for 
as  your  encouragement  or  warrant  to  come. 
It  will  be  ufeful  for  you  to  take  notice  of  the 
diftindion  between  an  a6lual  right  in  'the  blef- 
fingsof  the  promife,  and  a  right  to  come  to 
Chrift  for  them  ;  between  the  grounds  of  truft, 
and  an  aflurance  of  actual  intereft  in  him.  Af- 
furance  of  a6tual  intereil  is  founded,  in  part,  up- 
on p'ousfexercifes  of  the  heart  as  evidencesof  a 
gracious  flatc,  the  agreement  of  which  with  the 


SMITH.  79 

marks  of  true  piety  laid  down  in  the  wcrd  of 
God  is  cleared  and  confirmed  by  the  witnefs  of 
the  fpirit.  But  the  fole  ground  of  truft  in  Chrift 
for  pardon  and  grace  is  the  full  and  free  tender 
thereof  in  the  oilers  and  proniiles  of  the  golpel. 
Therefore  if  you  cannot  afcertain  your  actual 
intereft  in  thei'e  ;  yet  you  may  be  allured  they 
give  you  a  right  or  warrant  to*  apply  for  the 
blellings  contained  in  them.  Thereibre  if  you 
cannot  come  as  a  faint,  come  at  the  call  of  the 
gofpel  as  a  linner,  as  one  of  Adam's  needy  and 
ruined  family.  The  judicious  and  ipiritual 
Do^for  Owen  obferves,  that  * 'the  grounds  and 
^'eifential  a61:s  of  faith  are  always  the  fame." 
In  evelry  fuccceding  3.61,  as  well  as  in  it's  firft 
a6l,  you  mult  come  to  Chrift  for  grace  and  fal- 
vation  as  guilty,  unworthy  and  helplels  linners, 
upon  the  encouragement  of  gofpel  overtures 
only,  without  refpe6l  to  any  goodnefs  that  is  in 
you,  or  done  by  you,  as  giving  you  a  right  to 
the  bleffings  of  the  prcmile,  or  to  apply  for 
them.  And  as  long  as  you  attempt  to  come 
upon  any  other  footing,  fo  long  will  you  be  dif- 
appointed,  fo  long  will  your  preplexing  doubts 
and  fears  remain. 

A  prefent  dire61:  a6l  of  faith,  upon  the  en- 
couragement of  the  gofpel  offer  alone,  is  the 
Avay  of  fafety,  and  the  only  way  of  relief  from 
all  your  complaints.  .  This  will  make  what  was 
darknefs  beiore  fliine  with  evidence  as  noon 
day.  And  without  this  in  vain  will  you  look  for 
fpiritual  affedions,  or  aflurance  of  perfonal  in- 


8o  SMI   T  H. 

tereft  in  Chrift  and  his  falvation. 

III.  Is  it  the  command  of  God  to  believe  on 
the  name  of  his  Son  Jefus  Chrift  ?  and  is  the 
grace  of  believing  his  unmerited  gift  ?  what  a 
precious  door  of  hope  does  this  open  to  the  con- 
vinced linner,  who  is  folicitoufly  enquiring, 
Whatjljall  I  ddto  befavcd?  The  anfwer  is  rea- 
dy ;  Believe  on  the  Lord  Jefus  Chriji,  and  thou 
JJmU  bejhved.  {k)  Here  you  have  the  encou- 
ragement of  a  command  withapromife.  The 
command  is  much  ;  for  it  makes  it  your  duty 
to  believe^,  and  fecures  you  againft  a  charge  of 
prefumption  ibr  atte^mpting  your  duty.  A  pro- 
mife  united  with  the  command  much  more;  for 
it  fecures  the  blelfing,  when  by  grace  you  fliall 
have  complied  with  the  order.  Believe,  and 
THOU  SHALT  BE  SAVED.  Enter  in  at  this 
door,  take  hold  of  this  hope,  and  you  Ihall  have 
inheritance  with  apoilles  themfelves,  in  the 
fame  manner  they  obtained  it,  and  upon  the 
very  iamc  grounda. 

Perhaps  fonie  affli6fed  foul  may  be  faying 
^'What  grounds  have  I  to  expc6l  that  the  Lord 
*^would  make  me  welcome  ?  Although  he  be 
*^*able  and  willing  to  lave  other  penitent  and 
'^^tender  hearted  iinners,  I  fear  he  will  never 
*'fave  me,  my  heart  is  fo  vile,  my  pra6lice  has 
'^bcen  fo  bafe,  and  my  lins  fo  heinous,  being 
'''committed  againft  much  light  and  love,  many 

(/i  JcYs,  xvi.   31.^ 


S  M  I  -BH.  8r 

'''flrivings  of  the  holy  Spirit  with  my  conicicnce, 
'*^and  many  calls    of  grace  repeatedly  retried. 
'^What  lliaii  I  do  ?   If  I  knew  that  my  name  wiis 
'^written  in  the  lamb's  book  of  life  ;  or  if  I  had 
^^2L  broken  heart  and  tender  affections^  I  would 
'*^venture  to  believe  on  Chrift.     But  how  can  I 
*^'truft  that  he  will  receive  me,   hardened  as  I 
**^am_,  filthy  as  I  am,  guilty,  uncommonly  guil- 
^*ty,  as  I  am  ?  ah,  my  heart  is  harder  than  ad- 
^^amant,  viler,  if  poffible,  than  hell  itfelf!"  Pi- 
tiable cafe  indeed,  but  not  defpcrate.     Your 
cbje^lions,  hov/ever,  arife  from  fome  miilakes 
dilhonouring  to  Chrift,  and  injurious  to  your 
own  fouls.   ( 1 )  You  place  the  decre(^  of  God  as 
a  bar  in  the  way  of  your  duty,  and  wiflifor  the 
knov/ledge  of  your  ele(^l:ion  as  your  encourage- 
ment to  believe ;  whereas  faith  is  the   way  to 
allure  a  foul  of  it's  calling  and  elecPcion.      Was 
there    but  one   elec'^  veflel   upon    earth,   it  is 
your  duty   to  believe  at  the  divine  command, 
and  prove  by  your  faith  that  you  are  that  one. 
You  refufe  to  obey  the  revealed  will  of  God, 
which  makes  it  your  duty  to  believe  in  the  murjc 
of  his  Son,  unlefs  he  will  difclofe  iinto  you  his 
fecret  counfel.      This  is  rebellion,  and  a  bold 
invafion  of  jeiiovah's  right.      For  fccrct  things 
belong  unto  the  Lord  our  God ;  but  revealed  unto  us, 
and  to  our  children,  (I)   By  all  the   regard  you 
owe  to  his  authority  and  your  own  falvation,  I 
beicech  you  to  invade  the  divine  perogative  no 
longer,  nor  refufe  the  mercy  fo  gracioudy  ten- 
Vol.   IV.  L 


n 


82  SMITH. 

dered  to  you.  (2)  You  look  for  encourage- 
ment to  believe,  in  part  at  leaft,  from  your- 
felves,  and  not  wholly  from  the  Lord.     You 
feek  for  religious  frames  as  your  recommenda- 
tion to  Chrift ;  whereas  you  Ihould  come  to  him 
witliout  money  and  without  price.      You  muil 
come  to  him  juft  as  you  are,  or  never  come  at 
all— come  as  hard  hearted,  polluted,  guilty  and 
helplefs  linners,   upon  the  encouragement  of 
free  grace  only.      But  you  try  to  warn  your- 
felves,  that  you  may  come  to  the  fountain  to 
be  waflied  more  clean—to  heal  yourfelves,  in 
part,  and  then  come  to  a  phylician  to  perfedl 
the  cure.   ("3)   This  implies  afecret  diftruft  of 
the    power  and  grace  ofChriilto  fave  linners 
fo  guilty  and  vile  as  you  are,  unlefs  you   do 
fomethingto  leiTen  the  aggravations,  and  dimin- 
ifh  the  ftrength  of  your  iins.      I  aili  you,   bre- 
thren. Is  Chrift  an  imperfe6l  >Saviour  .?  Can  he 
only  fave  linners  of  a  fmaller  lize  ?   Is  the   ef- 
iicacy  of  his  blood  and  grace  limited  ?   Do  they 
need  the  aid  of  your  obedience  and  merit  ?   Is 
he  a  lyar,  and  his  word  a  lie  ?  All  thefe  blafphe- 
mies  your   unbelieving  hearts  impute  to  the 
Lord.     To  fay  you  are  willing  to  be  faved  by 
Chrift,  but  he  is  unwilling  to  fave  you,  isafian- 
der  thrown  out  againft  the  heavens— Yes,  it  is 
a  lie  !   For  he  that  believeth  not  the  record  God 
gave  of  bis  fan,  hath  7nade  him  a  lyar.  (m)  And 
this  is  his  record,  that  Chrift  is  able  and  willing 
to  fave  the  chief  of  linners.      Te  ivijl  not  come 

{m  I  John y  V.    10.) 


S  M  I  T  K.  S 


J 


unto  me,  that  ye  might  have  life,  {n)  is  the  teili- 
mony  of  the  bleiled  Jefus  himfelf.  Hoxi)  often, 
fays  he,  would  I  have  gathered  thy  children  toge- 
ther, as  a  hen  gathereth  her  chickens  nnder  her  wings, 
and  ye  would  not.  (o)  Thefe,  with  niany  other 
divine  teftimonies,  charge  the  Unwillingnefs 
wholly  to  the  finner's  account.  Chrifl  is  wil- 
ling to  fave  you ;  but  you  are  unwilling  to  be 
faved  by  him  on  his  own  terms.  The  enmity 
of  your  hearts  againft  God  and  the  fcheme  of 
falvatipn  by  Chrift  is  the  fole  caufe  of  your 
non-compliance  with  the  calls  of  the  gofpel. 

Ceafe  then  to  caft  ftumbling  blocks  in  your 
own  way.  The  command  of  God  to  finners 
without  exception  to  believe,  is  a  fufficient  war- 
riint  for  you  to  go  upon,  and  there  is  every 
motive  in  the  glorious  obje6l  of  faith  held  up  to 

you,     THE  NAME  OF  HIS  SON  JESUS   CHRIST,  tO 

excite  your  truft  in  him.  He  is  Emmanuel, 
God  in  our  nature ;  therefore  complete  in  of- 
fice-chara^lers,  and  there  is  an  infinite  virtue  in 
each  of  them  for  your  falvation.  In  hitn  dwell- 
eth  all  thefullnefs  of  the  Godhead  bodily ;  {p)xor  he 
is  the  hoRD,the  Lord  God,  mere  fid  and  gracious, 
long  fiiffering ,  and  abundant  in  goodnefs  and  truth, 
forgiving  iniquity,  tranfgreffwns,  and  fin,  and  that 
will  by  no  means  clear  the  guilty,  (q)  This  is  his 
name;  for  God's  ;z(2w^  is  in  him.  (r)  Are  you 
mod  wretched  and  miferable  ?  He  is  mod  mer- 
ciful I   And  his  mercy    reacheth  down  to  the 

{njohn.v.  lo.)  (o  Mat.  xxili.  37.)  (p  C<t!.  li'i.  9) 
{q  Exo.  xxxiv.  6)   (r  Exo<'!.  xxiii.   21.) 


84  S  M  I  T  H* 

very  border  of  hell,  to  raife  up  objects  of  its  e- 
ternal  praiie.      Ai  e  you  moil  undeferving  and 
hell-delerving  ?   He  is  nioft  gracious  !   and  his 
grace  waits  not  for  the  creature's  goodnefs^ 
but  bellows  it,  and  infinitely  rifes  above  all  the 
deferts  of  fin.      For  zvbere  fin  abounded,  grace 
did  much  more  abound,    {s)   Have  you  long  with- 
ftood  all  the  calls  of  grace,  and  all   the  perfua- 
fives  of  redeeming  love  ?  He  is  long  suffer- 
ing !   his  calls  continue  until  the  eleventh  hour, 
and  till  the  laO:  moment  of  that  liour.      In  the 
fame  hour  he  raifed  the  penitent  thief  from  the 
crofs  to  the  crown.      Has  your  life  been  a  fcene 
of  countlefs  and  moll  bafe  abominations  ?  eve- 
ry  aclion,   every   word,    and    every    thought 
a  polluted  ftrcam  !   He  is  abundant  in  good- 
ness :   Inliitely  great  in  goodnefs,  and  infinite-* 
ly  good  in  greatneCs^lHis  pardoning  love  and 
g-oodnefs  is  an  ocean  without  a   bottom,  a  fea 
without  a  fliorc.      It  purgecj  a  Magdalene  of 
feven  devils,  and  formed  her  into  a  fhiningllar 
of  glory.      It  waflied  the  blood  of  perfecution 
out  of  Saul's  guilty  conlcieflce,  and  changed  him 
from  aperfecuting  Saul  iiito  a  preaching  Paul. 
It  has  laved  millions  of  Adam's  ruined  family  ; 
and  is  it  not  fufficient  for  the  faivation  of  one 
pcrilhingfinner  ?  Were  you  chargeable  with  the 
guilt,  and  ini'e6lcd  with  the  ftain,  of  the   whole 
fallen  race,  the  blood  and  grace  of  Chrift    are 
iafinitcly  more  powerful  to  fave,  than  all  this 
would  be  to  deRroy  you.     And  he  who  is  a- 
r.T;\'nANT    IN   tt^t'tt:,    ]i;>--  i^lv^dn-rrl   ]-it'-:  f'v.fhrnl 


SMITH,  85 

word,  that  if  ye  be  obedient  to  the  call  of  grace, 

though  your  fins  be  asfcarkt,  theyfimll  be  -white  as 
fnow ;  the  they  be  red  like  crimfon,  they  JIjClU  be  as' 
wool,  (t)   He  invites  him  that  willeth,  to  take 
thewater  of  life  freely,   {u)   Do  you  wantfalvati- 
on  ?  come  and  take  it  as  the  gift  of  God.     How 
extenllve  that  generous  call^  Look  unto  vie,  and 
he  yefaved,  all  the  ends  of  the  earth  ?   {w)  If  ye  be 
in  the  earth  at  all,  this  gracious  invitation  takes 
you  in.     Do  not  then  caft  yourfelves  out  by 
unbelief.      He  counfels  you  to  buy  of  him  gold 
tried  in  the  fire,  white  raiment,  and  eyefalve.   {x) 
Did  tl^is  wonderful  counfellor  ever  give  wrong 
advice  ?  He  intreats  you  to  be  reconaled  to  God, 
(y)  Shall  the  heavens  come  down  to  you  in  fup- 
plications  ?  and  will  not  you  cry  to  the  hea- 
vens,   and    truft    an    in  treating    Saviour    for 
grace? — It  is  his  own  gracious  promise,  H/;;j 
that  Cometh,  I  will  in  no  wife  cafi  out,   {z)  Shall 
THE  A  ME'N,  the  faithful  and  true  wit?tefs,he  ex- 
pofed  to  the  difadvantage  of  man,  to  lay,  and 
not  to  do ;  to  promife,  and  not  perform  ?   Unbe- 
lief fays,  he  will  caft  you  out ;  the  promife  fays, 
he  will  not  call  you  out.     Satan  fays,  he  will 
caft  you  out ;  Chrift  fays.  Him  that  cometh  to  me, 
I  will  in  no  wife  caji  out.      Now  which  is  to  be 
credited,  unbelief,  or  the  promife  ? — Satan,  or 
Chrift  ?  and  his   promife   he    has   fealed  with 
his  OATH,  that  by  (thefe)  two  immutable  things, 
in    which    it    ivas  impojjlble  for   God    to  lie,  we 
might   have    a  firong  confolation,  who  have  fed 

(t    Jfa.    i.     18.)   {u  Rev.    xxii.  17.)    {w   //^,  xlv.    22.) 
\x  Rev,  'ill.  18.)    {yll  Cor.    v.  -20.)  {z    jQ'nn,   6.     37.) 


8$  S  MI  T  H. 

for  refuge  to  lay  hold  on  the  hopefet  before  us,  (a) 
Here  you  have  the  promife  of  Jehovah,  fan 61- 
ioned  by  his  eternal  oath,  to  excite  you  to  flee 
to  Chrift  for  refuge  from  the  purfuitof  aveng- 
ing jullice.  As  I  live  faith  the  Lord,  I  have  no 
pleafiirein  the  death  of  the  wicked;  but  that  the 
wicked  turn  from  his  way  and  live,  (b)  As 
though  Jehovah  had  faid,  I  pledge  my  eternal 
life  upon  it,  I  forfeit  all  the  glories  of  Godhead, 
if  ye  fail  of  eternal  life,  who  turn  to  me  by  faith 
and  repentance.  Search  all  the  records  of 
earth  and  heaven,  and  will  you,  can  you,  find 
lecurity  equal  to  this  ? 

Let  unbelief  then  hide  its  head,  and  never 
more  utter  its  reproaches  againll  the  God  of 
truth  and  grace.  I  befeech  you  by  all  the  tears 
and  blood  of  the  fon  of  God,  by  all  his  glorious 
characters,  by  all  his  gracious  offers,  by  all  his 
preffing  calls,  by  all  his  alluring  invitations, 
by  all  his  moving  intreaties,  by  all  his  tender 
mercies,  by  all  his  redeeming  love,  and  by  all 
the  ftrength  of  his  promife,  confirmed  with  his 
almighty  oath ;— by  all  thefe  I  befeech,  I  obteft, 
I  adjure  you,  in  his  great  name,  no  longer  to 
refufe  the  tenders  of  rich  grace  ;  but  give  glo- 
ry to  God  by  believing  the  record  he  hath  given 
of  his  fon,  and  embrace  him  as  vour  Saviour 
with  all  your  heart. 

It  may  be,  fomc  of  you  are  faying,    Thcfc 
faHek.  6.  iS.)  [b  Ezek,  3:..  ji.) 


SMITH.  87 

mefTages  of  peace  and  love  are  joyful  tidings  in- 
deed ;  but^  alas  !  my  ftupid  heart  will  not  re- 
ceive them.  Ah  !  this  heart,  this  hard,  this 
unbelieving  heart  J  Ten  thoufand  worlds  for 
an  heart  cordially  difpofedto  embrace  Chrift  as 
my  Lord  and  my  Saviour  !  O  ye  qfflldled,  tojjed 
with  tcmpejf  and  not  cotnforted ;  lay  your  hearts 
at  the  foot  of  the  crofs,  and  fee  if  pardoning 
blood  and  love  will  not  melt  and  foften  them. 
Earneilly  and  inceflantly  plead  the  promife  of 
the  holy^  fpirit,  to  create  in  you  a  new  heart,  and 
take  the  heart  of  ft  one  out  ofyotirjiefjj.  O  Lord  ! 
heal  me,  and  Ifiall  be  healed ;  turn  me,  and  I  pall 
be  turned.  Beware  of  fufFering  your  convi6lions 
to  die,  left,  like  Ephraim,  ye  be  unwife  fons,  tar- 
ry mg  long  in  the  dangerous  place  of  the  breaking 
forth  of  children.  Steadily  perlevere  in  im- 
portunate fuits,  until  ye  obtain  the  bleffing. 

Grace,  indeed,  is  fovereign,  and  nothing 
done  by  the  creature  can  deferve  it.  This  you 
muft  know  and  acknowledge.  At  the  fame 
time,  continue  to  plead  the  riches  and  freedom 
©fit,  with  humble  hope  in  divine  mercy.  To 
this  end  were  all  the  examples  and  overtures 
of  It  exhibited  in  the  gofpel.  Did  you  ever 
read,  is  there  any  record  in  the  facred  oracles 
of  one  fpurned  from  the  feet  of  mercy,  who 
would  abide  by  her  door  poft's,  and  would 
not  go  without  a  bleiling  ?  Did  not  the  publican, 
pleading  mercy,  go  to  his  houfe  jjjftijied  rather 
than  the  other  ^  {c)  rather  than  the  felf-righte- 

(c  Luke,  xviii.  i,  '4.) 


88  SMITH. 

ous   pharilce  ?      When  Ephraini,  bemoaninp* 
himfelf,  and  ftruggling  with  a  perverfe  heart,  as 
a  bullock  unaccuftomed  to  the  yoke,   prayed^   Turn 
tbou  me,  and  I  fhall  be  turned -^  the  Lord  anfwers. 
Is  Ephraim  my  dear  Jon  ?     Is  he  a  plea/ant  child  f 
For  fince  the  day  that  Ifpahe  agamji  bim,  I  do 
earnejlly  remember  him  ftill :  therefore  my  bowels 
are  troubled  for  himy  I  will  furely  have  mercy  upon 
bim, faith  the  Lord,    (d)  And  when  the  perilTiing, 
felf-condemned  prodigal  refolved    to   confefs 
his  guilt,  and  plead  grace,  the  father  of  mer- 
cies,/aw  him  a  great  way  off',  and  had  compaJfioUy 
ar.d  ran,  and  fell  on  his  neck,  and  kijfed  him.   {e) 
Did  you  follow  the  allufion  here,  you  might 
(fo  to  fpeak)  fee  the  quick  eye  of  mercy    dif- 
cerning   the  iirft  movements  of  a  returning 
linner  towards  God,  the  fwift  feet  of  mercy  run- 
ning to  meet  him,  the  kind  arms  of  mercy  ex- 
tended to  receive  him,  a  kifs  of  mercy  to  hail 
him,  and  feal  a  fenfe  of  pardoning  love  upon  his 
heart.      May  the'  Lord  increafe  your  fenfe  of 
the  need  of  mercy,  excite  your  hope  of  it,  aid 
your  wreftling  for  it,  and  receive  you  with  the 
like  diilinguifiiing  marks  of  favour  and  love. 

IV.  In  the  lait  place,  from  the  nature  and 
excellency  of  the  grace  and  duty  of  faith,  let 
unbelievers  learn  their  guilt,  their  danger,  their 
remedy,  and  their  duty.  Faith  is  a  moll  ex- 
cellent grace  ;  unbelief,  therefore,  wiiich  is  it's 
direct  oppofite,  muft  be  a  moft  heinous  fin. 
When  Chrill  promifeth  the  holy  fpirit  to  co7i* 

(d  Jtr.y.y^\.    i8;  lo .)  {c  Luke .  y>.v ,   17;  20.} 


SMITH.  %<^ 

vince  the  world  of  fin,  he  adds,  with  peculiar  cm- 
phalis.  Of  fin,  becaiifc  they  believe  not  in  me  ;  (f) 
as  though  it  were,  as  indeed  it  is,  the  bafeft, 
the  molt  dangerous  crime.  Of  all  others,  it  is 
a  fin  ot  the  higheft  aggravation.  For  v/hile  o- 
ther  iins  ftrike  at  the  law  of  God,  this  ftrikcs 
more  immediately  at  the  grace  of  the  gofpel : 
It  denieth  all  the  perfedioris  of  God,  efpecial- 
ly  his  mercy  and  tr^ith':  Itrefufeth  Chrilt  the 
honour  of  your  falvation  :  It  contemneth  his 
threatnings,  difcreditethhis  promifes,  reje6^eth 
his  grace,  flighteth  his  love,  infulteth  his  pangs, 
and,  with  infidel  Jev/s,  cries,  Crucfy  him,  cruci- 
fy him.  It  opens  his  clofed  wounds,  and  makes 
them  bleed  afrefli !  What  a  difmal  tragedy  is 
a6ted  over  again,  in  all  our  congregations,  e- 
very  fabbath,  and  every  facrament  I  every  un- 
believer coming  with  the  dagger  concealed  in 
his  heart,  to  thruft  into  the  heart  of  the  Lord 
of  glory  !  The  privacy  of  the  enemy  renders 
it  the  more  dangerous  to  the  foul.  It  lies 
deeply  concealed  in  the  heart  under  many 
niafks;  and  is  therefore  the  laft  foe  difcover- 
ed  by  the  convinced  linner.  But  when  difco- 
vered,  how  horrid  does  the  monfter  appear  ! 
It  addeth  malignity  to  all  his  other  crimes;  for 
it  not  only  pierceth  the  Saviour  in  a  peculiar 
fenfe ;  but  bindeth  all  his  other  fins  fail  upon 
him,  and  puts  an  aggravation  into  all  the  pains 
due  for  fin.  If  ye  believe  not  that  lam  he,  ye  f mil 
die  in  your  fins,  (g)  He  that  belicvcth  not,f:all  :i>..f 
Vol-       '  IV.         ^     M 

(f  John.  xvj.  g.^j  (^r  John,  viii,  24  } 


90  '  SMITH 

fee  life;  but  the  zvratb  of  God  abidetb  on  him.  (h) 
And  He  that  bcUcveth  7iotfJ.mll  be  damned,  (i)  is 
the  tellimony  of  the  holy  Gholl  himfell. 

Awful  condemnation  !    The  punifliment  of 
Tyre  and  Sidon,   of  Sodom  and     Gomorrah, 
Ihall  be  light  compared  with  yours,  O  ye  neg- 
lecters  of  the  great  falvation,  purchaled  V/ith 
the  blood  of  God  !   If  ye  remain  in  unbelief,  ye 
fhall  fink  down  in  Tophet's  burning  gulph,  far 
below  the  vileft  Sodomite.      With  the  weight 
of  iaw-curfes,   you  fliall  link  under  the  much 
heavier  weight  of  the  gofpel  fcm6lion,  damna- 
tion FOR  UNBELIEF  !  Fearful fentcncc  !  Wrath 
aggravated  to  the  higheft  by  rejeaing  the  only 
begotten  fon  of  God,  the  richeil  gift  of  ever- 
lafting  love!  For  if  be  that  defpifed  Mofes'  law  died 
without  mercy,  of  how  muchforcrpunilldment,  fuppofe 
ye,  flxill  be  be  accounted  worthy y   who  bath  trodden 
underfoot  the  fon  of  God,  and  bath  counted  the  blood 
of  the  covenant  wherewifb  he  was  f unci- fied ,  an  nn- 
bdy    thing. "^     Dreadful,    iiiexpreliibly  dreadful 
will   be  the   enquiry  after  blood,  the  flighted 
blood  of  the  Son  of  God  I 

('>  John  'ii.  36.)  (z  Mark  xvi.  16 •) 

*  Heb.  X.  '28,  29-  Some  hive  adduced  this  text  in 
fupport  of  their  miicriptural  doctrine  of  the  faints'  falling 
totjlly  ,and  finally  from  grace.  Others  have  been  at 
much  pains  to  adapt  it  to  the  cDmmon  fanftification  of 
trrarelcfs  profelTors,  from  which  many  fall  away.  But 
the  fenfe  of  the  words  will  appear  very  natural  and  eafy 
by  a  due  attention  to  the  fcope  of  the  apolUe's  argument 
in  the  context,  and  throughout  the  epillle.     For,  as  the 


SMITH.  91 

Hear  this^  ye  Chrift*  defpifers,  and  tremble. 
That  blelTed  name,  in  which  you  are  conimiincl- 
ed  to  believe,  proclaims  joy  to  trne  believers, 
and  opens  a  blefied  door  of  relief  to  convinced 
linners ;  but  it  fpeaketh  terror  to  all  who  con- 
tinue in  impenitence  and  unbelief,  ile  is  the 
Lord  God,  merciful a?id gracious  ;  but  be  will  by 
no  means  clear  the  guilty.  Beivare  of  him,  (iaith 
his  Father^)  and  obey  his  voice,  for  he  will  not  for* 
give  your  tranfgreff}ons,for  my  name  is  in  him.  (k) 
My  juftice  as  well  as  mercy  is  in  him.  Thefe 
always  unite  in  perfe6t  harmony.  Mercy  will 
not  pardon  the  iinner  to  the  prejudice  of  juftice; 
and  juftice  neceHarily  exa6leth  punifhment  of 
impenitent  offenders.  If,  therefore,  ye  would 
be  faved,  ye  niuft  yield  obedience  to  thegolpel 

fk  Exod.  xxiii.  21.) 

learned  and  judicious  doclors,  Owen  and  Guv SE,  ob. 
ferve,  the  blood  of  the  roiwnant  luhet  ewith  he  was  fan^I'ifi- 
edy  rather  relates  to  Chriil,  who  was  confecrated  to  his 
prieltly  oiHee  by  his  own  blood,  than  to  him  -luho  counted 
the  blood  of  the  covenant  cm  unholy  thing  :  for  the  fon  of 
God  is  the  immediate  antecedent,  and  the  apoitle's  de- 
fign  was  to  aggravate  thchn  of  apoftates,froina  conlid- 
eration  of  tt)e  worth  and  dignity  of  the  pcrfon  they  flight- 
ed and  abufed.  And  as  the  father  is  faid  4:o  have  fancli- 
fied  Chrift,  or  fet  him  apart  to  his  mcdiaroral  office,  and 
Chriftto  have  findified  or  dedicated  and  fet  apart  h'm- 
felf  to  itby  hi^  death,  (John  x.  36.  &  xvii.  10.)  fo  he 
vvas  fmclifiedto  hisprielHy  office  in  heaven,  bv  th"  blood 
"  of  the  new  covenant,  anfwerable  to  the  fandtification  of 
Aaron  and  his  fons  to  tfie  high  priefthood  for  the 
fervice  of  the  fandluary,  by  the  blood  of  ilie  Mo- 
faic  covenant,  Lev.  viii.  30.  And  the  Ichcme  of  this  e- 
piifle  for  comparing  Chrift  and  the  high  prieft  under  the 
law  naturally  leadeth  us  to  this  fenfe. 


92  S  M  I  T  H. 

call,  by  accepting  the  offer  of  falvation  through 
Chriil:.  His  blood  is  the  only  propitiation  for 
iin,  and  it  is  all-fufficient  to  fave  the  vvorll:  of 
you:  Fortbe  blood  of  Je/usCbri/i  cleanfeth  its  from 
all  Jin.  (/)  And  linners,  without  exception,  are 
commanded  to  believe  in  his  name.  Mercy 
reacheth  down  to  you  in  the  hand  of  a  promife^ 
pardon  bought  and  fealed  with  the  blood  of  Je- 
fu& ! 

Kifs  then,  O  guilty  finner  !      kifs  the  Jon,  lefi 
he  be  angry,  and  ye  pen/Jjfrvfn  the  way.    (m)   This 
blood  fpeaketh  better  things  than  that  of  Abel.    {?i) 
Abels  blood  cried  for  vengeance  ;  Chriil 's  blood 
fpeaks  peace  and  good  will  to  rebel  men.     But 
tfyc  refiife  him  that  fpeaketh  from  heaven,  prefently 
the  peace  fpeaking  voice  of  the    lamb,    will 
change  into  the  rage  of  the  lion  of  the  tribe  of 
Judah,  roaring  for  his  prey  !   Hafte  then,  bre- 
thren, and  Vv'ithout  delay  iiee  to  Chrift  as  your 
0!i]y  refuge  from  the  ilorm  of  impending  wrath. 
May  the  Lord  of  his  infinite  mercy  convince 
you  of  your  need  of  the  Saviour,  and  by  the  al- 
mighty power  of  grace  perfuade  your  relu<51:ant 
hearts  to  believe  in  the  name  of  his  ion  Jefus 
Chrift.  Amen. 

ill  John,  I.  7.)  (mPfu.xy.  nj  {nHeb.  >;ii.24.) 


SERMON     LXIV. 

The    christian       RELIGION 

attejled  by  the 
SPIRIT     OF     PROPHECY.* 

BY 

THEODORE   HINSDALE,     A,     M- 

Pqfior  of  a  Coigregational  Church  in  JVindfor^ 
Connedicutt, 


Revelation  cfSt,  John,  xix.  lo. 

— /  am  thyfelloiv/erva?it,  and  of  thy  brethren,  who 
have  the  teftimony  of  Jefus :  worfhip  God :  for  the 
te/limony  of  Jefus  is  thefpirit  of  prophecy. 

We  may  not  imagine  that  the  Father  of 
our  fpirits  requires  us  to  receive  the 
Chriftian  religion  without  fufficient  evidence 
of  its  divine  origin;  nor,  on  the  other  hand, 
that  it  can  be  rejected  by  any  perfon,  to  whom 
it  is  thus  offered,  but  at  his  utmoft  peril. 

*  This  fermon  was  preached  at  New  Haven,  Septem- 
ber ir,  1792,  by  appointment  of  the  general  associ« 
ATiON  of  the  State  of  Connefticut, 


94  HINSDALE. 

This  con fi deration  is  of  the  rioft  ferious  im- 
portance ;  and,  at  a  time  like  the  prefent,  when 
infidelity  is  ftruggling  for  reputation  and  domi« 
nion,  pleads  loudly  with  the  miniilers  of  Chnft, 
to  call  the  attention  of  their  hearers  to  the  fol- 
emn  atleftations,  which  authenticate  the  reli- 
gion of  the  bible. 

If  we  take  for  granted  the  fuperlative  excel- 
lence of  the  Chriftian  fyfiem,  which  recommends 
itfelf  to  every  confcience  as  worthy  of  God,  and 
conducive  to  the  perfection  and  felicity  of  men^ 
the  chief  external  proofs  of  it's  divine  original 
refult  from  miracles  and  prophecy. 

The  former  of  thefe  having  been   difcufled 
by  a  reverend  brother,  who  has  gonebefore  me 
in  this   le6ture,,  it  is  propofed,   on  the  prefent 
occaiion;,  to  attempt  an  illuftration  of  the  latter. 

We  learn  from  the  mouth  of  a  holy  angel, 
what  a  mighty  ftrefs  is  laid  in  heaven,  and  ought 
to  be  laid  in  earth,  on  fcripture  prophecy,  as 
the  ftandingtcllimony,  which  the  divmc  Father 
gives  to  his  holy  Son  Jefus ;  &  of  confequence, 
to  that  religion  which  bears  his  name.  For  it 
is  a  holy  aii<i:el  who  declares  in  the  text.  The 
iefUmoiiy  of  Jefus  is  fhefpirit  of  prophecy;  that  fame 
angel,  ao  doubt,  to  whom  Jefus  Chrift  commit- 
ted the  revelations  contained  in  this  book,  to 
Jlxw  tobisfervojiis  tKwgs  which  mufljhortly  /:ome  lo 
pafs,  and  by  V/hom  he  frnt  io  figmfythem  to  his 
J e want  John. 


HINSDALE 


95 


This  miniftring  fpirit  firft  raifes  in  the  mind 
of  the  apoftle  a  tide  of  grief  and  allonifliment, 
by  a  vifion  of  the  horrid  Roman  anti-chrift ; 
and  then  an  extacy  of  joy,  by  a  difplay  of  the 
hallelujahs,  which  should  refound  in  heaven  on 
occalion  of  his  fall  and  ruin.  The  holy  apoftle 
fo  far  forgets  himfelf  in  his  rapture^  as  to  offer 
him  an  a6t  of  religious  adoiation.  I  fell  at  bis 
feet  to  worfJnp  him.  The  humble  feraph  refuf- 
es  the  offer  with  thefe  words,  See  thou  do  it  not. 
And  the  reafon  follows:  For  I  am  thy  fdlais) 
fervant,  and  of  thy  brethren,  who  have  the  tejlimony 
of  JefiiS"for  the  tefiimony  of  Jefus  is  the  fpirit  of 
prophecy. 

That  this  declaration  and  teftimony  may  have 
their  full  efFe(5t^  it  is  defigned,  as  divine  grace 
Ihall  enable, 

I.  To  make  fome  remarks  on  the  fpirit  of  pro- 
phecy, 

II.  Obferve  the  fmgular  propriety  with  which 
it  is  called  tho.  tefiimony  of  Jefus. 

III.  Exhibit  the  evidence  by  which  it  proves 
to  us  the  divine  authority  of  the  Chriftian  re- 
ligion. 

I.  I  am  to  make  fome  remarks  on  the  fpirit 
of  prophecy. 

The  word  prophecy  in  the  text  is  taken  in  it's 
ftri^l  and  moft  proper  fenfe,  for  the  vncrring 


95  Hinsdale: 

forepght  and  prcdiclion  of  future  ev  ents.  In  thift 
lenfe  it  niuft  be  confidered  to  be  the  peculiar 
prerogative  of  the  omnifcient  God,andof  thofe 
who  are  commiffioned  by  him.  As  fuch  he  is 
pleafed  to  challenge  it,  when  he  fays,  /  aryt 
God,  and  there  is  none  elfe,  I  am  God  and  there  is 
none  like  me,  declaring  the  end  from  the  beginnings 
and  from  ancient  times  the  things  which  are  not  yet 
done. 

The  prophets  of  God  have  accordingly  with 
one  conlent  utterly  difclaimed  all  ability  in 
themfelves  to  remove  the  vail  from  future 
events,  and  profefled  to  fpeak  in  the  facred 
name  neither  more  nor  lefs  than  was  imparted 
to  them  by  the  holy  Spirit.  When  Pharaoh 
fays  to  Jofeph,  /  have  heard  of  thee  that  thou  canjl 
iinderjland  a  dream  to  interpret  it ;  It  is  not  in  me, 
he  replies,  it  is  not  in  me  :  God  floall  give  Fhara- 
oh  an  anfwer.  God  hathfJjeived  to  Pharaoh  what 
he  is  about  to  do.  And  when  on  a  fimilar  occa- 
fion  the  king  of  Babylon  enquires  of  Daniel, 
Art  thou  able  to  make  known  to  me  the  dream  and 
the  interpretation?  what  is  his  anfwer  ?  Thefecret 
which  the  king  hath  demanded,  the  wife  7nen  cannot 
fldcw  unto  the  king;  but  there  is  a  God  in  heaven  who 
revealethfecrets,  and  ?nakcth  known  to  the  king  what 
fjjall  be  in  the  latter  day.  But  as  for  me,  thisfecret 
is  not  revealed  to  ?nefor  any  wifdom  which  I  have 
more  than  any  living. 

Nothing  can  be  more  folemn  than  the  man- 
ner  in  which  the  divine  prerogative  thus  chal- 


HINSDALE.  r.'r 

leiiged  by  the  most-high,  and  confefled  by  hh 
prophets,  is  reprefented  to    St  John  in  his  ie- 
cond  vifion  recorded  in  the  book  of  Revelation. 
He  firft  hears  a  voice,  as  of  a  trumpet,  iaying. 
Come  up  hither y  and  IivillJJjew  thee  things  which  mujl 
be  hereafter.      Then  he  has  a  vilion  of  God  the 
Creator,  on  a  glorious  throne  furrounded;  by 
the  heavenly  holt ;  having   in  his  right  hand  a 
fealed  book,  in  which  were  written  the   divine 
counfels  refpefting  future   events.      He   then 
hears  a  voice  of  a  mighty  angelic  herald,   pi'o- 
claiming  a  challenge  to  the  v/hole  creation,  lay- 
ing. Who  is  worthy  to  open  the  book,  and  loofe  the 
feals  thereof.      The    refult   is.  No  oni  in  heaven^ 
7wr  on  earth  J  nor  under  the  earth,  is  found  able  to  a- 
pen  the  book,  nor  to  look  therein.      All  ftandlilent 
and  aghaft,  as   coniciouily   infufficient  tor  the 
arduous  attempt.    I  wept  mz/6^/),  lays  the  apofllc  ; 
bccaufe  none  were  found  worthy  to  open  and  read  the 
book,  nor  to  look  thereon.     At  length  he  is  con 7 
joled  by    one  of  the  elders  who  faith  to   him. 
Weep  not :  Behold,  the  Lion  cf  the  tribe  ofjudab 
hath  prevailed  to  open  the^bcok,  and  loofe  itsfevcn 
feals.      And  immediately  he  beholds  in  the  midit 
of  the  throne,  a  Lamb  as  he  had  beenf.ain  ;  and  be 
came  and  took  the  book  out  cf  the  hand  of  Him  who 
fat  on  the  throne ;    and  proceeds  to  open  the  fccils 
one  by  one,  and  difciole  tliGiv profound  contents. 

Thus  doth  the  fcript.ure  afcribe  the  certain 
forefiglit  and  predi6tion  of  future  ayents  to 
God  only  :  And  do  not  the  common  fpnfe  and  ex<« 
pcrience  of  mankind  fublcribc  to  tliis  decilion  r 
Vol.      IV.  N 


58  HINSDALE. 

Some  future  events,  indeed,  fo  depend  on 
the  known  laws  of  nature,  that  whoever  i«  ac- 
quainted with  thofe  laws,  may  be  as  certain 
that  they  will  exift,  as  he  is  that  the  courfe  of 
nature  will  continue  the  fame.  Of  luch  events, 
however,  the  Spirit  of  prophecy  pretends  not 
to  inform  us;  nor  of  any  others,  of  Vv^hich  we 
may  obtani  a  fatisfa6fory  knowledge  by  other 
means.  It  dwells  chiefly  on  fuch  events  as  imme- 
diately depend  on  the  free  actions  ofGod,  orof 
men,  or  of  both  conjointly.  To  foretel  with  cer- 
tainty ///r/j  events  requires  that  we  be  perfe6l;y 
acquainted  with  the  fecret  purpofes  and  defigns 
of  all  thofe  Free  agents,  on  whom  thofe  events  de- 
pend. And  wnerc  is  the  man  on  earth  who  dares 
profels  this  knowledge  ?  Or  if  any  could  be  fo  ar- 
rogant as  to  profefs  it,  who  would  believe  him  ? 

Let  the  trial  be  made. — Here  is  a  man  who 
])rofeires,  from  his  own  xertain  knowledge, 
VvitViout  any  information  from  heaven,  to  fore- 
tclHuture  events.  He  tells  a  venerable  man 
of  an  hundred  years  old,  and  his  conlort  of 
ninety,  who  have  lived  together  from  their 
youth  without  illue,  that  they  fliallyet  be  fruit- 
ful ;  and  within  one  year  iliall  have  a  fon,  who 
fliallbe  a  father  of  many  nations,  and  of  many 
kings — that  their  poflerity  (hall  be  numerous  as 
the  ll:ars  of  heaven,  and  lliall  fall  under  oppref- 
iions  for  four  hundred  years  in  a  Itrange  land — 
that  then  God  will  intcrpofe  in  a  remarkable 
manner,  deltroy  their  opprefibrs,  and  bring 
them  from  under  their  hand  with  great  riches; 


H  I  N  S  D  A  L    E. 


99 


difpoffefs  feven  powerful  nations  of  a  fertile 
country,  and  give  it  them  for  a  poiTeillon  ;  and 
that,  two  thoufand  years  after,  one  fhall  be 
born  of  a  branch  of  their  pofterity,  v/ho  fhall 
be  a  great  blefling  and  benefactor,  not  only  to 
his  brethren,  but  to  all  nations  of  the  earth. 
Can  the  fmalleft  credit  be  given  to  fuch  a  pre- 
diction, in  the  circuniftanccs  fuggefled  ?  All 
men  willanfwerin  the  negative.  Why  ?--Be- 
caule  ail  believe,  that  no  man  can  know  fuch 
events  before  they  come  to  pafs,  but  by  revela- 
tion from  HIM  who  knoweth  all  things.  And 
tho  angels  are  vaftly  fuperior  to  us  in  nature 
and  knowledge  ;  yet,  to  the  forelight  oifuch  fu- 
ture events  as  depend  on  the  free  volitions  of 
God,  and,  under  Him,  on  other  free  agents, 
they  are  as  incompetent  as  we,  unlefs  they 
were  omnifcieot.  For  zvho  knoweth  the  things 
of  a  man,  but  thefpirit  of  man,  which  is  in  him  ?  c- 
venfo,  and  much  more,  the  things  of  God  knoweth  no 
one,  but  the  Spirit  of  God.  But  the  Spirit  reveal- 
eth  all  things,  even  the  deep  things  of  God, 

Doth  any  wiflito  remind  us,  that  the  ancient 
heathen  nations  had  their  oracles  and  diviners, 
who  profefsed  to  foretel  things  to  come;  and 
that  fome  of  their' predictions  were  jullified  b}^ 
the  event  ?  Our  anfwer  is.  It  is  true,  they  had 
them  ;  but  the  ipirit  of  prophecy  claims  no  al- 
liance with  them.  Divination  is  the  counter- 
fiet  of  prophecy,  even  as  falfe  ligns  and  lying 
wonders  are  of  true  miracles.  It  fecms  to 
have  begun  >vith  the  defe6lion  of  the  fons  of 


100  HINSDALE. 

^  loah  from  tlie  true  religion,  and  to  ha^e  kept 
•1  it.  thro  all  idolatrous  nations,  utitil 
the  days  of  Clmft.  It  was  undoubtedly  a  de- 
vice of  Satan  to  defeat  the  dcfign  of  true  pro- 
phecy, and  fupport  falfe  worfhip.  It  was  a-fo 
employed  by  the  lordly  tyrants  of  the  gentile 
nationR,  as  an  engine  of  ftate,  to  procure  a 
blind  fubmiuion  from  their  enfiaved  fubje6ts. 
V\^e  find  diviners  in  Egypt  as  early  asthe'time3 
•<)f  Jofeph  ;  tho'none  of  them  was  able  to  inter- 
pret the  dream  of  Pharaoh. 

Balak,  tlie  king  of  IMoab,  attempted  in  vain 
to  employ  divination  agalnft  ifrael,  and  expref- 
fed  the  high  veneration  in  which  he  held  it, 
when  h.e  fiiid  to  Balaam ,  I  Irnozv  that  be  ivhoju  thou 
hlejjcfl,  is  hlejfed,  and  he  zvbom  thou  curfejl  is  curjed. 
At  the  fame  time,  it  was  held  in  like  veneration 
nmong  the  devoted  nations  of  Canaan.  For 
tbcfc  nations,  fays  JSTclcs  to  ifrael,  which  thou 
jhalt'pclJc.fs,  bcarkncd  unto  obfcrocrs  of  times,  and 
vnto  diviners  ;  but  as  for  thee  the  Lord  thy  God 
bath  notfuffl'red  thee  Jo  to  do. 

But,  ar;  in  many  oiher  mftances,  fo  particu- 
larly in  t]m,  tljat  which  was  highly  rffcejficd  a- 
vwn.g  men,  is  on  ahojuinatioh  to  the  Lord.  That 
holy  onmifcioit  Being,  to  whom  all  the  deceit 
and  wickeduefs  of  this  infernal  plot  for  the  ru- 
in of  ionls  was  naked  and  open,  thus  expreflefh 
his  mind  to  his  people.  IVhcn  thou  comejl  into 
the  imd^  which  the  Lord  thy  God  giveih  thee,  thou 
Jhalt  ncilcarntodo  after  the  abominations  of  th{/: 


H  I  N  S  D  A  L    E.  loi 

nations.  ThereJJ.mil  not  be  found  ainong  yoii  any 
that  ufeth  divination,  or  an  ohfej-ver  of  times,  or  an 
enchanter,  or  a  witch,  or  a  charmer,  or  a  confidter 
with  familiar  /pints,  or  a  wizard,  or  a  ?iecroman- 
cer ;  for  all  that  do  thefe  things  are  an  abomination 
tiuto  the  Lord  thy  God ;  and  becaufe  of  thefe  abomina- 
tions the  Lord  thy  God  doth  drive  them  outfro?n  before 
thee — But,  as  for  thee,  the  Lord  thy  God  hath  not 
fujfered  theefo  to  do. 

It  is  worthy  of  a  particular  notice,  that  it  is 
in  immediate  connection  with  this,  and  in  per- 
fe<^t  contrail  with  the  whole  catalogue  of  impof- 
tors  recited  above,  and  to  prevent  the  fliadow 
of  a  plea  for  confulting  or  hearkening  to  any  of 
them,  that  the  promife  of  Chrift,  the  great  Pro- 
phet, is  introduced,  a  mandate  given  out  to  all 
men  to  hearken  to  hmi,  and  an  awful  curfe 
denounced  on  him  who  fliall  prefume  to  fpeak 
a  word  in  God's  name,  which  He  hath  not  com- 
manded him  to  fpeak.    See  Deut.  xviii.  9;  22. 

Need  we,  then,  wonder  that  the  better  in- 
formed among  the  heathen  themfelves  explod- 
ed ail  pretenlions  to  divination,  as  unworthy  ei- 
ther ot  eiteem  or  belief?  Cicero,  the  celebrat- 
ed Roman  orator  and  philofopher,  is  an  exam- 
ple. When  in  one  book,  and  under  a  feigned 
(•haradler,  he  had  colle(5led  what  could  be  faid 
i^  favour  ot  divination;  in  another  he  confutes 
it  all,  and  fliov/s  plainly  that  he  had  the  whole 
afFa-ir  in  the  utmoft  contempt.  When  lii^ged 
with  this  plea  in  favour  of  diviners,  that  many  of 
theni  often  gave  out  true  prcdiciio''-    Iv^  replir:;, 


102  H  I  N  S  D  A  L  £• 

''Will  you  then  compell  me  to  give  my  belief 
''to  mere  fables  ? — I  will  grant  there  is  as  much 
''amufement  in  them  as  you  pleafe  :  But  cer- 
''tainly  we  ought  not  to  give  authority  or  taith 
''to  mere  fi6tions.  And  ipeaking  ofthedivin- 
crs  of  Mars  and  Apollo;  '*Nor  do  I  think 
"them  worthy  of  any  credit.  Part  of  their  re- 
''fponfes  are  manifeft  iidlions,  and  a  part  are 
"uttered  raihly  at  adventure.  Nor  were  they 
'^ever  approved,  (I  fay  not,  by  any  man  offa- 
^'gacity  ;  but)  by  any  man  of  common  lenfe.^ 

Supported  by  fuch  authorities  both  divine 
and  human,  we  hefitate  not  to  affirm,  that  the 
refpoiifes  given  by  the  heathen  oracles  and  di 
viners  were  no  real  prophecies ;  nor  any  thing 
better  than  mere  human  conje6luresand  abom- 
inable delufions.  Nor  could  any  thing  have 
maintained  their  reputation  fo  long,  but  the 
grofs  ignorance  and  fuperftition  of  the  people, 
duped  by  the  craft  of  their  deceivers ;  who  ufed 
to  conllrudt  their  predictions  info  artful  a  man- 
ner, as  to  admit  of  an  eafy  accommodation  to 
the  event,  whatever  it  might  be. 

It  is  accordingly    a  notorious    fa<5t,  that  as 

"^  At  miilti  fape  vera  vaticinati.  Nnm  igitur  meco- 
gis  etiam  fabulis  credere  ?^  quae  deleflationis  habeant 
quantum  voles.  Aucloritatcni;  quidem,  niillam  debe- 
i'ir:s  ncc  fidem  commentitiis  rebus  adjungcre.  Ncc 
Martis  varibus,  nee  Appollinis  opertis  credendum  cx- 
iflimo  ;  quorum  pariim  ticta  aperre,  partim  cfTutitaie- 
mere,  rinnquani  ne  mcdiocri  cuiquam,  non  raodoprudei'- 
ti  probnta  lunt.-Cic.  de  divin.    lib.  IJ.  fed.  113. 


HINSDALE.  103 

foon  as  the  evangelical  light  had  lliined  upon 
the  benighted  heathen,  thefe  birds  of  dai  knefs 
were  put  to  flight.  The  moft  renowned  hea- 
then temples  were  fhut,  and  their  oracles  fo 
eiFe6lually  lilenced,  that  they  have  not  lince 
dared  to  open  their  mouths ;  leaving  it,  as  the 
indifputable  prerogative  of  Jehovah,  and  thofe 
who  are  commiffioned  by  him,  to  forefee  and 
foretell  future  events. 

On  this  ground  it  is  farther  obferved ;  When 
any  one,  in  the  name  of  God,  predicts  a  ftiture 
event,  and  it  comes  to  pafs,  if  but  in  a  fingle 
inflance,  it  affords  a  ftrong  prefumption  that  he 
fpakeby  divine  infpiration.  The  proof  would 
be  perfe6l,  were  it  not  for  the  poflibility  that 
fome  wicked  impoltor  may  prefume,  in  Gods 
name,  to  give  ©ut  a  bold  conjedlure,  v/hich,  for 
the  trial  of  his  people,  God  may  permit  to  be 
luccefsful ;  as  he  permitted  the  magicians  to 
imitate  fome  of  the  miracles  of  Mofes.  But 
whenever  the  circumftances  of  the  predi6tion 
and  accomplifliment  avefucb,  as  to  be  evidently 
above  all  rational  conje6lure,  or  lucky  contin- 
gence,  nothing  certainly  can  be  a  llronger 
proof  of  a  perfon's  acting  by  divine  conmiificn, 
andfpeaking  by  divine  infpiration.  The  fcrip- 
ture  confiders  it  as  fuch,  when  it  exprefsly  af- 
ligns  it  as  the  capital  teft  of  difcrimination  be- 
tween a  true  andfalfe  prophet.  For  thus  it  is 
written,  on  the  one  hand,  When  a  prophet 
fpcaketh  in  the  name  of  the  Lord,  if  the  thing  fallow 
not  J  nor  come  to  pafs,  that  is  the  ihino-  i^jhich  the 


I04  HINSDALE. 

Lord  hath  notfpoken ;  but  the  prophet  hafhfpoken 
it  prefumptuoif/ly.  A?id  thus  on  the  other  hand  ; 
I'he  prophet  who  prophefteth  of  peace,  when  the  word 
of  the  prophet fhall  come  to  pafs,  then  fhall  it  bs 
liuoivn  that  the  Lord  ijath  truly  fent  him. 

Now  if  the  accomplidiment  of  a  prophecy, 
in  bnt  a  fingle  inilance,  may  be  fo  decilive  a 
proof  of  divine  infpiration,  what  ihall  we  fay, 
■when  the  inllances  are  next  to  innumerable  of  e- 
vents  molt  circumftantially  foretold- -S?/cZ?  e- 
vents  as  at  the  time  when  they  were  foretold, 
were,  to  human  view,  the  moil  unlikely  ever 
to  have  come  into  exiitence,  which  yet  were 
paricularly  foretold  in  one  age,  and  moft  ex- 
actly fuifiU'ed  many  ages  alter  ?  All  this  is  fo 
wonderfully  true  with  regard  to  a  multitude  of 
fcripture  prophecies,  that  infidels  themfelves 
have  unwittingly  contelied  it,  when  they 
have  ailed ged,  tho  in  direct  oppolition  to  the 
clcarell:  evidence  of  th^e  contrary,  that  they  were 
written  after  the  events. 

Indulge  me  but  a  lingle  remark  more. — 

The  teftimony  arifmg  from  the  Spirit  of  pro- 
phecy \s  moft  excellently  adapted,  even  beyond 
that  of  miracles  themfelves,  to  confirm  a  writ^ 
ten  Jlanding  revelation.  Miracles  were  the 
great  proofs  to  thole  who  faw  them  performed  ; 
prophecies  are  the  great  proofs  to  thofe  who  fee 
them  fuliilled.  /Some  of  thefe  latter  were  of 
things  whivh  fliortly  came  to  pafs.     By  far  the 


HINSDALE.  lo; 

greater  part,  and  thofe  of  greateft  importance, 
were  of  things  not  to  come  into  event  until 
after  many  days,  or  ages  ;  in  the  latter  days, 
or  not  until  the  time  of  the  end.  Accordingly 
^mce  miracles  have  ceafed,  as  well  as  before,  pro- 
phecies have  been  fulfilling  from  age -to  age; 
arid  the  more  propliecies  are  fulfilled,  the  more 
and  more  confirmations  we  have  of  the  truth  ot 
revelation. 

In  this,  my  brethren,  we  are  iingularly  happy 
above  even  the  -prophets  themfeives ;  fmce 
what  to  them  was  only  matter  oi faith,  is  fiovJ 
to  us  a  matter  offa&  and  otjight,  Bleffed  are 
cur  eyes,  for  they  fee  the  things  which  many  prophets 
defired  to  fee,  but  could  not  fee  them\ 

Thus  far  we  have  confidered  the  Spirit  of 
prophecy  as  the  teftimony  of  God  to  his  own 
word.      We  are  nov/, 

II.  To  obferve  thefingular  propriety  with 
which  it  is  called  the  tejlimony  of  Jefus, 

Were  we  to  underltand  the  phrafe  as  import- 
ing the  teftimony  which  Jefus  ^/WZ?,  we  muft 
confefs  in  it  a  ftri(5l  propriety.  For  in  ail  the 
revelations  which  Jehovah  hath  made  to  men, 
the  Melfiaii  has  been,  in  all  ages,  the  great  pro- 
phet. This  Lion  of  the  tribe  of'Judah--ihis  Lamb, 
who  is  in  the  ?nid/i  of  the  living  creatures,  and  of  the 
elders^  and  he  alone,  oi\ill  in  heaven,  or  in  earth, 
or  under  the  earth,  is  found  worthv  to  fuhe  the  booh 
Vol.  '        IV.  O 


io6  HINSDALE. 

of  prophecy  out  pf  the  hand  of  hlmwho  fttteth  on 
the  throne,  to  open  its  feals,  and  difclofe  the  le- 
crets  therein  written.      And  the   communica- 
tions of  thofe  fecrets  which  he  has  beeii  pleafed 
to  make,  have  been  juft  what  St  John  calls  that 
whlcl>  was  made  tohm.— The  revelations  of  Jefus 
Chrijl,  which   God  gave  unto  him,  tojhew  unto  his 
fervants.     A  part  of  thofe  communications,  both 
before  and  after  his  incarnation,  he  made  im- 
mediately by   himfelf ;  and  a  part   by   angelic 
and  human  prophets  and  apoftles,  who  are  there- 
fore/^'//^^it'-y^rrwz/^  and  brethren,   as  haying  the 
tejiimony  of  Jejiis.     Thefe  were  his  mouth,  and 
[pake  only  as  the  Spirit  of  Chrifi,  which   was   in 
them,  didfgnfy,  ■' 

Were  we  further  to  confidcr  the  acco?npUfJjment 
of  prophecy  as  a  part  of  the  teftimony,  this  al- 
fo  belongs  to  Chrift  as  the  great  minifter  of 
providence,  to  whom  is  given,  of  the  Father, 
all  authority  both  in  heaven  and  on  earth. 

But  the  t'.xt  feems  rather  to  fpeak  of tlie 
Spirit  of  prophecy  as  the  teftimony  which  Jefus 
receivcth.  Let  us  attend  to  it  in  this  fenfe,  as 
it  reipe6ts  the  times  both  before  and  after  his 
incarnation. 

In  all  ages  fmcc  the  fall,  Chrifi  is  the  only 
Mediator.  At  no  time  could  the  hope  of  fiilva- 
tion  for  linners  be  fafely  built  on  any  other; 
In  all  times  before  his  incarnation  it  was  there- 
fore  ncccniiry,  th/at   the  faith  and  expectation 


HINSDALE.  107 

of  mankind  Ihould  be  directed  to  his  coming. 
Accordingly,  until  that  period,  it  was  the  great 
office  and  end  of  the  Spirit  of  prophecy  to  Ipcak 
of  him ;  to  tejiify  before-hand  the  fuffering  of  Chriji, 
and  the  glory  which  fJjoidd follow . 

What  a  tranfport  of  joy  and  wonder  does  it 
niinifter  to  the  pious  mind^  to  contemplate  that 
compleat  image  of  the  great  Son  of  righteoul- 
nefs,  which  before  his  riling  had  been  refiedted 
oh  the  darkned  world  by  the  Spirit  of  prophe- 
cy ! — To  obferve  it  beginning  in  a  fmgle  trait  or 
two,  drawn  by  a  fingle  beam  of  light! — Then 
after  the  lapfe  of  ages,  receiving  another,  and 
another,  until  at  length  the  outlines  are  form- 
ed ! — And  thence  forward  more  rapidly  filling 
upwith  one  point  of refemblance  after  another, 
as  the  dawn  flione  more  and  more  toward  tlic 
perfe6l  day — Until  at  laft  the  finiHied  portrait 
has  become  a  perfe6l  likenefs  of  the  great  o- 
riginal ; — incapable  of  an  application  to  any  o- 
ther  Being  in  the  univerfe  of  God, but  to  Him, 

who  is  A  CHILD  B0RN--A  SON  GIVEN,  ON  WHOSE 
SHOULDER   IS  THE    GO  V  E  R  N  M  E  N  T — WHOSE 

NAME  IS,  Wonderful,  Counsellor,  The 
MIGHTY  God,  The  everlasting  Father, 
The  Prince  of  Peace  ! 

Thus,  my  brethren,  thus  was  the  fpirit  of 
prophecy  the  teflimony  of  Jefus  before  he  came 
in  the  flefh.  And  fince  he  is  come,  the  punc- 
tual accomplifliment  in  him  of  all  the  prophe- 
cies of  the    Mefliah,   hath  pointed  him  out  to 


io8  H   I  N  S  D  A  L  K. 

thofe  who  law  him^  to  us^  and  to  all  the  world, 
as  the  A^'ERY  One  J  cfidwm  Mofes  in  the  law  and 
the  prophets  did   xvrite,  The  Messiah  a nd  Sa - 

VIOUR   OF    THE  WORLD. 

To  this  teftimony  among  others^  how  often 
did  Jefus  appeal  ?  Thefon  of  man  goeth,  as  it  is 
written  of  him  ?  Search  the  fcriptiires;  for  fhefe  are 
they  zvhich  icfify  of  me.  This  day  is  this  fcripturc 
fulfilled  in  your  ears.  Thefe  are  the  words,  which  I 
Jpake  unto  you  zvhile  I  was  yet  with  you,  that  all 
things  muft  be  fulfilled,  which  arewHten  in  the  law 
of  Mofes,  a  fid  in  the  prophets,  and  in  the  pfalms 
concerning  me.  And  beginning  at  Mofes  ajid  all 
the  prophets,  he  expounded  to  them,  in  all  the  fcrip- 
fures,  the  things  concerning  himfelf;  aiidfaid,  Thus 
it  IS  written,  and  thus  it  behoved  Chrifl  tofuffer,  and 
io  rife  again  the  Hhird  day. 

To  the  fame  teftimony  did  the  apoitles  ever 
appeal  in  all  their  lermons  and  epifties  ;  and ef- 
])ccially  when  addrelling  the  Jews,  who  ack-^ 
nowledged  the  prophetic  wTitings. 

And  to  tilt  lame  teiliinony  ir^  the  appeal  now 
folemnlyniade,  hefore  the  prcfent  generation, 
and  all  the  world,  for  the  proof  that  Jksus  is 
THE  Christ;  and  that  the  religion  which  he 
1  aught  is  from  heaven. 

Only  with  attention  let  men  compare  the 
prophetic  image  with  the  great  original ;  let 
ihcm  compare  with  candor  and  diligence,  and 


HINSDALE.  109 

the  proof  is  invincible — convi6lion  inevitables^ 
fatista6tion  compleat.  For  what  is  thegenuine 
hiftory  of  Jeius,  as  delivered  in  the  writings  of 
the  evangelifts  and  iipolUes,  but  a  perfect  com- 
ment on  the  prophecies  refpe6ling  the  Meifi- 
ah  ?— 

Here,  with  joy,  we  recognize  the  promifcd 

feed  of  the  woman,  the  feed  of  Abraham,  of  jvdah 
and  of  David ;  and  the  great  prophet  like  unto 
MofeSy  who  fhould  [peak  all  the  words  of  Jeho- 
vah ; — The  priefi  after  the  order  of  Melch fed ek, 
who  was  to  make  his  fold  an  offering  for  fin  : — The 
anointed  of  the  Lord,  on  whom  his  fpirit  refts^ 
tliat  he  may  preach  to  the  meek,  releafe  the  prif on- 
er, and  bind  up  the  broken-hearted. 

Here,  we  admire  the  child  to  be  born  of  a  vir- 
gin--in  the  town  of  Bethleheni"to  be  called  im- 
MANUEL  ;  who  was  to  grow  up  before  the  Lord 
as  a  tender  ^  plant ,  as  a  root  out  of  a  dry  ground. 
With  fuprize  we  find  him  coming  precifely  at 
the  time  when  the  fccptre  w^as  departing //w;/- 
Judah — ^juft  before  the  latter  temple  was  de- 
itroyed,  and  juli:  at  the  end  of  the  feventy  weeks 
of  Daniel.  We  confels  in  him  the  perfe6l 
plenitude  of  grace  and  v/ifdom,  as  anointed 
v/ith  the  oil  ofgladnefs  above  his  fellows — full  of 
the  Spirit  cfwrfdoni,  of  counfel,  of  might,  and  the 
fear  of  the  Lord,  who  fhould  not /hive  nor  cry,  nor 
caufehis  voice  to  be  heard  in  the  fircets.  We  con- 
fefs  in  him  the  peculiar  works  afligned  by  the 
fpirit  of  prophecy  to  \he  Mcfliah,  by  whom  the 


no  HINSDALE. 

eyes  of  the  blind  were  to  be  opened^  the  ears 
of  the  deaf  unftopped,  the  lame  man  to  leap  as 
an  hart,  and  the  tongue  of  the  dumb  to  fmg. 

But  we  farther  behold  in  Jefus,  what  was  too 
llrange  to  be  believed  before  he  came;  what  few 
or  none  ever  believed,  tho'  it  had  been  abun- 
dantly foretold,  until  by  the  event  it  was  ex- 
plained and  fealed- -We  behold  him  defpifed  and 
rejeBed  of  men,  a  man  of f arrow,  and  acquainted 
with  grief.      He  is  fold  for  thirty  pieces  of  fil- 
ver — The  (Iiephcrd  isfmitten,   and  the  iheep 
are  Icattcred — Tho'  hq  had  done  no  violence, 
he  was  taken  as  a  prifoncr  to  judgment — When 
oppreifed    and    afflicted,   he    opened    not    his 
mouth--They  pierce  his  hands  &  his  feet--They 
gape  upon  him  with  their  mouth,  and  wag  their 
heads — He  looketh  for  fome  to  take  pity,  and 
there  is  none;  for  comforters,  and  he  findeth 
none — In  his  thirft  they  gave  him  vinegar  and 
gall  to  drink — He  cries  out  in  his  agony.  My 
God,  my  Gcd,  zvhy  hajl  thou  forfaken  me  !      He  was 
numb  ere  d  with  the  iranfgre[Jbrs — He  made  his  foul 
an  oiTerinj; — He  was  cut  off  from  the  land  of  the 
Uving-'Thcy  parted  his  garments,  and  ca/i' lots  for 
te  tTy?//;r.-^-Ncvcrthelefs,  becaufe  he  had  done 
710' violence,  neither  ivas  deceit  found  in  his  mouth, 
he  maketh  his  grave  wit!)  the  rich  in  his  death. 
But  God  leave th  not  h^5  holy  One  among  the 
dead — He  lays  tolrim.  Sit  thou  on  my  right  hand, 
until  I  make  thine  enemies  thyfoot-JIool     And  be- 
hold, one  lilic  the  Son  of  man,  crneth  in  the  clouds 
ff  heaven,  and  ccmeth  to  the  Ancient  of  days,  and 


HINSDALE.  Ill 

tbey  bring  him  near  before  him ;  and  there  is  given 
him  dominion,  and  glory ,  and  a  kingdom;  that  all 
people,  nations  and  languages  JJjould  feroe  him. 
His  dominion  is  an  everlqflmg  dominion,  and  his 
kingdom  that  which Jhall  never  be  dejlroyed. 

Such  abundant  proof  refults  from  the  Spirit 
in  the  ancient  prophets^  that  Jefus  is  the  Chrift, 
But  no  notice  hath  yet  been  taken  of  the  ac- 
complilhment  of  to  own  predictions.  So  capital 
a  branch  of  the  argument  mult  not  be  forgot- 
ten, tho'  to  do  it  juftice  would  require  a  vol- 
ume. 

The  Mefiiah  was  to  be  a  great  prophet.  Je- 
fus not  only  was  the  fubje61:  of  prophecy,  but 
was  himfelf  an  illullrious  prophet.  The  pro- 
vidence of  God  hath  attefted,,  and  ftill  attefts 
him  3.S  fitch ^  by  a  pun6tual  accomplifhment  of  all 
his  predictions. 

How  often  did  Jefus  foretell  his  own  deaths 
with  the  manner  and  ciixumllancesof  it,  juftas 
they  afterward  happened,  and  are  related  by 
thofe  who  were  witnefTes  of  the  whole  tranfac- 
tion  ?— That  he  fhould  be  delivered  to  the  chief 
priefts,  and  to  the  fcribes;  that  they  fliould  con- 
demn him  to  death,  and  deliver  him  to  the  Gen- 
tiles ;— that  they  lliould  mock  and  fcourge,  and 
fpit  upon,  and  crucify  him. —that  he  lliould  be 
betrayed  by  Judas  Ifcariot,  one  of  the  twelve; 
that  the  reft  (liould  be  olTended  that  very  night 
becaufe  of  hi*ii :  and,  notwithftandinir  their  r>ro- 


112  HINSDALE. 

tcftations  to  the  contrary,  fliould  forfake  him 
and  flee  :— And,  particularly,  that  Peter,  who 
was  more  confident  than  the  reft,  before 
the  cock  crew  twice,  fliould  deny  him  thrice. 

Wonderful  it  is,  that  he  uttered  thefe  pre--, 
dictions  to  the  very  perions  who  v  +-.  "^jI'^I 
them,  and  with  tolemn  and  repea. ....  ,tv.ijiwiii- 
tions  to  avoid  the  very  crimes  which  he  fore- 
told they  would  commit.  To  Judas  himielf 
he  beforehand  denounced  the  doom,  which 
Jliould  follow  his  treafon ;  and  to  tlie  reft  re- 
peated the  admonitions,  TFatch  and  pray,  that  ys 
enter  jioi  into  temptation.  Had  he  not  feen  that 
in  them,  which  none  but  God  coiddkt,  furely 
he  would  either  not  have  given  out  fuch  pre- 
di6lions,  or  not  have  urged  his  difciples  with 
fuch  inducements  to  defeat  them.— 

Jefus  foretold  alfo  his  own  rcfurre<5lion,  and 
that  he  would  appear  to  his  difciples  in  Galilee. 
Here  is  an  inftance  which  hath  no  parallel. 
What  impollor  would  have  dared  to  venture 
on  fuch  a  prediction  ?  Had  Jefus  been  an  im- 
pollor, the  event  would  have  dete6ted  him,  and 
blailed  all  his  deligns.  For  however  common 
it  is  for  men  once  to  die,  a  refurre6tion  from 
the  dead  is  confelFedly  the  work  of  none  but 
God  ;  and  fuch  a  work  as,  from  his  known 
truth  and  goodnefs,  we  have  the  utmoft  afTur- 
ance  he  would  never  perform,  to  lan6lion  a 
deceiver.  But  Jefus,  knowing  who  he  was, 
and   whence   lie   came,   confidentlv    grave   out 


HINSDALE.  113 

his  predi6lion,  and  relied  the  whole  proof  of 
his  preteniions  on  the  event.  And  evident 
it  is,  that  his  adverfaries  joined  iflue  with  hini 
on  this  fingle  point.  For  the  morning  after 
his  crucifixion,  they  come  to  Pilate,  faying. 
Sir,  we  remember  that  that  deceiver /aid  while  he  was 
yet  alive y  after  three  days  I  will  nfe  again  ;  com- 
mand therefore  that  the  fepidchre  be  made  Jure  until 
the  third  day,  le!i  his  difciples  come  by  night,  andjkal 
him  away ;  andfo  the  lajl  errorpall  be  worfe  than 
thefir(i.  Can  any  mortal  conceive  it  pofhble 
for  Deity  himfelf  to  have  given  a  more  niani- 
feft  decilion  in  favour  of  Jefus,  or  a  more  de- 
monllrative  proof  of  all  his  preteniions,  than 
he  then  gave,  when,  in  exa(5^  agreement  with 
his  prediction,  on  the  third  day  he  loofed  the 
bands  of  deaths  and  brought  ogam  from  the  dead  our 
Lord  Jefus  Chrtfl,  and  prcfented  him  alive  af'er  his 
pq/fwn,  by  many  infallible  proofs,  to  be  fcen  by  his 
difciples  for  forty  days,  and  to  fpeak  to  them  the 
things  concerning  the  kingdom  of  heaven  f— 

Jefus  foretold  to  his  apoftles,  that  the  holy 
Gholt  lljould  come  upon  them,  and  that  they 
lliould  receive  power  fi'om  on  high  to  ipeak  with 
new  tongues,  and  work  miracles.  liow  won- 
derfully did  this  predi6lion  begin  to  be  accom- 
plillied  on  the  feaft  of  Pentecoll,  when  they 
were  filled  with  the  holy  G holt,  and  ber^an  to 
fpeak  with  other  tongues,  and  immediately  af- 
ter to  perform  fucli  mighty  works  as  their 
Lord  had  done  before  them  } 

He  foretold  the  perfecution-::  and  fulFcrlngs 
Vol.  IV  P 


114  HINSDALE. 

his  apoftles  (liould  undergo,  and  particularly 
the  manner  of  that  death  by  which  Peter,  in 
his  old  age,  fliould  glorify  God  ;  and  that  John 
fnouid  furvive  the  deftruction  of  Jerufalem. 

He  iiUo  foretold  that  his  apollles  fiiould  be 
his  witnefses,  not  only  in  Judea,  but  to  the  ut- 
ternioft  parts  of  the  earth:  That  the  kingdom 
pf  heaven  fliould  be  taken  from  the  Jews,  and 
given  to  the  Gentiles,  who  fiiould  bring  forth 
its  fruits :  That  the  number  of  his  difciples 
fliould  wonderfully  increafe  from  the  fmalleft 
beginnings,  as  the  feed  groweth  up  to  a  large 
tree  ;  and  as  a  little  leaven  leaveneth  the  whole 
lump  :  And  that  his  church  fliould  be  fo  found- 
ed on  a  rock,  that  againll  it  the  gates  of  hell 
fliOuld  not  prevail. 

It  is  well  known  how  exa6tly  thefe  prophe- 
cies have  been  accompliflied;  the  moft  of  the 
things  predicted  in  them.,  when  predided,  were 
contrary  to  all  human  probablity;  impohible 
to  be  forefeen  by  human  lagacity,  or  effected 
by  human  power.  Efpecially  that  which  re- 
lates to  the  wonderful  progrefs  of  the  gofpel 
and  church  of  Chrift,  from  the  fmallell  begin- 
nings, by  tlie  weakeft  inftruments,  and  notwith- 
ftanding  all  oppofition.  What  events  can  be 
imagined  more  improbable,  or  with  men 
more  nipollible,  than  that  twelve  peafants,  def- 
tituteof  all  worldly  advantages,  without  pow- 
er, without  riches,  interell,  policy,  learning 
or  eloquence,  fliould  propagate,  and  give  pre- 
\'alcnce  to,  a  religion  which  difclaims  allfecular 


HINSDALE.  115 

m,otives,  and  that  in  oppofition  to  the  ftroogeii: 
prejudices,  and  reigning  powers  of  Jews  and 
Gentiles  ?  yet  fuch  was  the  predidion  of  lefus  ; 
and  fuch  the  marvellous  event ! 

I  cannot  difmifs  this  part  of  our  fubje6t,  but 
with  an  earneft  requell  to  every  hearer  to  ob- 
ferve  the  exa6t  correfpondence  between    our 
Lord's  prediction  of  the  deftru6tioti  of  Jerufa- 
lem,  and  that  remarkable  hiftory,  which  fo  mi- 
nutely records  the  events  in  which  that  predic- 
tion was  accompliflied.      How  minutely  partic- 
ular is  the  predi<5tion  ?   It  notes  the  figns  which 
were  to  precede,  the  circumllances  which  fliould 
attend  and  follow,  that  horrible  devaftation,  and 
limits  the  time  within  which  it  iliould  be  made. 
What  iingle  circumflance    of  that   predi61ion, 
minute  as  it  is,  may  not  be  read  in  the  hiftory 
which  relates  that  memorable  event.    We  are 
at  a  lofs  which  moil  to  admire,  the  omnifcience  of 
the   Saviour,  or  the  providence  of  God  in  so 
exadlly  verifying  his  predi<5iion.      The  inter- 
pqtfiion  of  providence  is  not  lefs  confpicuous  in 
its  care  to  preferve  the  evidence  of  the  events, 
than  in  bringing  to  pafs  the  events  themfelves. 
For  the   principal  author,  who  has    recorded 
thofe  events,  was  a  Jew,  a  prieft,  and  an  eye,- 
witnefs,  being  prefent,  and  ading  an  impor- 
tant part  in  the  fcene  which  he  defcribes;  con- 
verfant  alike  with  both  Jews  and  Romans ;  and, 
in  point  of  literature  and  information  as  well 
as  integrity,  the  beft  furniflied,  perhaps,  of  a- 
ny  man  of  that  age  to  give  the  account.-- 


iiG  HINSDALE. 

In  a  word,  as  Vefpafian  and  Titus  were  raif- 
ed  up  and  prelervedtoaccomplifii  our  S;j.viour's 
prediiiion;  fo  was  Jolephus  to  exhibit  to  the 
world  the   evidence  of  that  accon.piilhment. 
Ke  v  as  leveral  times  relcued  from  imminent 
defcruition.      His  hiltory^  having  been  examin- 
ed and  approved  by   Vefpafian  and  Titus,  and  o- 
ther  principal  actors  on  both   fides,   was  pub- 
lished, and  has  beerf' tranfmitted  to  us  intire.-- 
And  tho'  it  is  certain  the   author  defigned  no- 
thmg  lej's,  yet  if  he  had  defigned  nothing  more, 
his  hiftory  could  not  have  been  a  better  com- 
ment on  the  predi6tion  of  Jefus,   concerning 
the  deflru6lion  of  Jerufaiem.      But  had  hiftory 
been  filent,   the  ruins  of  the  city  and  temple, 
the  defolation  of  Judea,  and  the  difperfion  of 
the  Jews,  which  are  flill  to  be  feen,  would  have 
tell i 'led  to  all  men,  as  they  now  do,  the  fignal 
accornplilliment  pf  that  predi6lion. 

What  the  defign  of  Jefus  was  in  all  his  proph  c- 
cies  we  learn  from  his  own  words-- Now  I  tell  you 
before  it  come,  that  when  it  is  conie  to  pcifs,  ye  ??iay 
believe  that  I  am  be.  Divine  providence,  in  their 
completion,  hath  alfo  a  tongue,  and  a  voice, 
which  fpcaketh  plainly.  It  is  the  voice  of  wif- 
dom,  which  flie  putteth  forth  in  the  chief  place 
oftleconcourfe-,  V?ito  you,  O  ?ne}i,  I  call,  and  my 
voice  IS  to  the  fans  of  men.  Tlio'  it  be  a  fliU,  /mall 
voice,  and  for  that  reafon  little  regarded  by  ma- 
ny ;  yet  it  is  majeftic  and  folcmn  as  the  rolling 
of  the  fplieres,  or  as  that  which  breaketh  the 
cedars  of  Lebanon.     What  doth  it  fpeak  ?   '^I  am 


HINSDALE.  117 

''Jehovah  :  I  have  confirmed  the  words  of  my 
'^meiTenger,  that  ye  may  know  that  I  have 
**fent  Him.  "--The  very  fame  which  came  from 
the  excellent  glory ;  This  is  my  beloved  Son,  in 
whom  I  am  well pleafed.      hear  ye  him. 

In  view  and  review  of  all  thofe  things,  muft 
not  all  men  fee  and  confefs  the  Angular  pro- 
priety with  which  the  angelic  witnefs  pronoun- 
ces. The  tejiimony  of  Jefus  is  the  Spirit  of  prophe- 
cy ?— Who  can  forbear  to  exclaim  with  St  Tho- 
mas, when  he  had  feen  in  his  mailer's  hands 
the  prints  of  the  nails,  and  was  bidden  to  thruft 
his  hand  into  his  fide.  My  Lord  and  my 
God  ?- 


SERMON     LXV. 

The  christian     RELIGION 
attejled  by  the 
SPIRIT     OF     PROPHECY. 

BY 

THEPDORE  HINSDALE,     A.     M. 

Pq/lor  of  a  Congregational  Church  in  JVindfor^ 

Connecticut, 


Revelation  of  St,  John,  xix.  i  o. 

^"i  am  thy  fellow  fervant J  and  of  thy  brethren,  who 
have  the  teflimony  of  Jefus:  wor/hip  God :  for  the 
tejlimony  of  Jefus  is  thefpirit  of  prophecy. 

Having  made  fome  remarks  on  the  fpirit  of 
prophecy,  and  obferved  the  lingular  pro- 
priety with  which  it  is  called  the  Testimony 
OF  Jesus;  it  remains, 

III.  That  I  more  fully  exhibit  the  evidence,  by 
which  the  Spirit  of  prophecy  proves  to  us  the 
divine  authority  of  the  Chriftian  religion. 

In  a  remark  already  made,  it  has  in  effeft 
been  proved,  that  whenever  God,  in  the  events 
of  his  providence,  fulfilleth  a  prophecy,  which 
has  been  given  out  in  his  name,  it  is  meant,  on 
his  part,  and  therefore  to  be  received  by  us,  as 
his  teftimony   that  the  perfon   who  fpake  or 


I20  HINSDALE. 

wrote  the  prediclio.n,  is  cornn-iiCione^^  h-^r  V|ni 
as  his  prophet.      The.  teftimon^    ' 
tendeth  to  all  things  fpokeii  or  v  : 

peiTon  in  the  name  of  God.      it    . 
ture  of  a  royal  feal,  which  ftamps  -i.  f- 

lion  of  an  embaflador;  and  hath  the. 5jj:  a 

command  to  ail  men,  to  give  full   evidence  to 
all   communications,   which  that  perfon    hath 
made,  or  fliall  make,  in  the  name  of  l»i.s  royal 
mailer.      And  this,  in  faft,  is  the  ftylebf  God's 
commiffion  to  his  prophet.      /  will  put  my yc eras 
in  his  mouth,  and  heJJjall  /peak  all  that  I  command 
him  ;  and  whofoever  JJjall  7iot  hearken  unto  my  word, 
which  hejhall  /peaky   I  will  require   it   cf  hm.— 
Therefore,  when  we  find  in  thofe  facred  books, 
which  have  come  to  us  in  Gods  name,  andpro- 
fefs  to  reveal  to  us  his  whole  mind,  innumerable 
prophecies  of  things  to  come  ;  and  that  a  great 
number  of  thefe  hath  been,  in  ages  paft,  exa6l- 
ly  fulfilled,  and   others  are  at  the  prefent  day 
fulfilling  before  our  eyes,  it  certainly  behoves 
us  to  confider  thcfe   accomplilhments    as    fo 
many  divine  teftimonies,   that  thofe  writings 
are,  what  they  claim  to  be,  his  own  oracles; 
and  that  the  religion,  which  they  teach,  is  from 

HEAVEN. 

How  mighty  a  confirmation,  then,  have  the 
ancient  prophetic  writ  ngs  received  from  the 
exa6l  accompliflmient  of  fuch  a  multitude  of 
predi6lions  in  Jefus  Chrift  ?  In  a  review  of 
what  was  faid  relative  to  this  point  under  the 
preceding  head  of  difcourle,   with  what  grow- 


H  I  NiS  D  A  L    E.  12 i 

ing  afTurance    may  we  fay,  in  the   words   of 
St.  Peter,  TP^e  have  the  word  of  prophecy  more 
Jure, 

And  while,  with  fuch  irrefiflible  force  of  e- 
vidence,  the  fpirit  of  prophecy  hath  proved  Je- 
fus  to  be  the  Meffiah,  by  the  accomplifliment, 
both  of  all  thofe  ancient  prophecies  and  his  own, 
it  juft  as  forcibly  confirms  whatfoever  he 
taught  in  the  days  of  his  flefh,  and  therefore  all 
the  leading  principles  of  that  religion  which 
bfears  his  name,  and  rells  on  him  as  its  foun- 
dation. 

From  Jefus  thus  fealed  by  the  holy  Father  as 
the  great  prophet,  the  faithful  and  true 
WITNESS,  arifes  a  new  and  additional  confir- 
mation of  the  books  o{  both  teflaments :  Of  the 
former,  by  his  repeated  appeals  to  them  as  the 
oracles  of  God ;  and  of  the  latter,  from  his  ex- 
prefs  appointment  of  his  apolUes  to  be  his  wit- 
nefTcs  to  the  world,  and  his  promife  to  them, 
for  that  purpofe,  of  the  unerring  guidance  of 
his  Spirit. 

Here  let  it  be  remembered,  that  the  apoftles 
and  evangelifts,  who  were  employed  to  write 
the  books  of  the  new  teftament,  befide  their 
other  lupprnatural  powers,  were  moft,  if 
not  all  of  them,  endued  with  the  gift  of  pro- 
phecy ;  and  particularly,  four  of  them,  viz 
St. Paul,  John,  Peter,  and  Jude^  who  wrote  all 
the  books  of  the  new  teftament,  exce'^t 
Vol.  IV.  Q 


123  HINSDALE. 

five,  have  left  on  record  prophecies  of  their 
own,  which  have  received,  or  are  7iotv  receiv-' 
ing,  their  accomplifliment.  Thus  thefe  facred 
writers,  and  the  books  which  bear  their  names, 
in  addition  to  all  the  other  proofs  of  their  di- 
vine authority,  are  fealed  by  the  teftimony  of 
Jefus.-- 

In  the  mean  time,  each  teftament  has  re- 
ceived a  continual  and  growing  confirmation, 
from  the  accomplifliment  of  a  vail  multitue  of 
prophecies  rcfpe6ting  other  things  in  the  con- 
dition of  the  church  and  of  the  world. 

Here  opens  an  unbounded  field,  on  which 
at  prefent  want  of  time  forbids  to  enter. 
Permit  me,  my  brethren,  *  only  to  remind 
you  of  a  prophetic  fcene  opened  in  each  tefta- 
ment; the  one,  two  thoufand  five  hundred 
years  ago  by  Daniel  in  the  dream  of  the 
king  of  Babylon,  and  repeated  in  the  vifion  of 
the  beaits ;  the  other,  one  thoufand  feven  hun- 
dred' years  ago  by  St.  John  in  his  Revelation. 
Each  in  a  different  manner,  but  both  in  per- 
fedt  agreement,  exhibit  not  a  fingle  event--not 
the  ts  ents  of  an  age--but  an  orderly  and  accu- 
rate epitome  of  the  hiftory  ot  the  church  and 
world,  from  its  own  time  to  the  prefent,  and 
from  the  prefent  to  the  confummation  of  all 
thmgs.  Let  thefe  prophetic fcenes  be  examined 
by  allthe  light  ofdivine  and  human  hiftory.  The 
more  you  will  examine  and  compare,  the  more 
you  will  believe  and  wonder. 


HINSDALE.  12 


t> 


The  paft  ages  of  thefe  prophecies  are  not 
buried  in  darknefs,  like  thofe  which  went  be- 
fore them.  ^*^Their  events  are  the  fubjeft,"  as 
one*well  obferves/'of  the  moll  celebrated  pens, 
*^'both  of  former  and  latter  ages.  Thefe  hif- 
'*^tories  are  the  belt  written  and  the  nioft  read 
*^ofany.  They  are  the  ftudy  of  the  learned, 
'''and  the  amufement  of  the  polite.  We  learn 
^'themwhen  youngs  and  forget  them  not  when 
''we  are  old,  while  very  little  is  known  of  other 
''times  and  nations.'' 

We  cannot  lay  too  much  llrefs  on  the  argu- 
ment from  the  accomplifliment  of  prophecy.— 
It  is  impoffible  we  fliould  be  mifled  by  it,  unlefs 
wx  will  put  out  our  own  eyes.  Prophecy  is 
like  the  rod  of  Mofes :  It  works  wonders  to 
prove  and  eftablifh  the  true  religion  ;  but  de- 
vours all  impoftors  which  come  in  its  way.  In 
the  hand  of  a  true  prophet  it  is  the  rod  of  God, 
which  fmiteth  the  rock,  and  bringeth  forth 
the  waters  of  life.  But  a  pretence  to  it  in 
the  hand  of  an  impoftor  (and  a  pretence  is  all  an 
impoftor  can  have)  is  a  fword;  and  he  zvho 
takcth  the  fwprdyjball  penjh  with  thcjword. 

We  have^obferved  the  fate  of  the  pretenders 
to  propl;ecy  among  the  ancient  heathen.-- 
How  they  melted  away  at  the  prefence  of  the 
fun  of  righteoufnefs,  the  great  prophet.  Since 
that  day  no  prudent  impoftor  has  dared  to  take 
np  this^fword.     Among  nations  wholly  uncn- 

*Newton  on  Prnpherv. 


124  HINSDALE. 

lightened  and  favage,  fome  mayj  perhaps,  he 
found,  who  pretend  to  prophecy.  Among 
^hriftian  nations  a  few  wild  fanatics  have  given 
out  predictions ;  but  the  event  hath  uniformly 
blown  them  up,  and  expofed  their  delufions. 
But  which  of  the  more  crafty  and  projecting 
impoftors  has  dared  to  rifk  his  reputation^  and 
his  caufe,  on  the  event  of  a  prediction  ?--Ma- 
homet  indeed  called  himfelf  a  prophet ;  but  we 
do  not  find  that  he  ventured  on  prophecy. 
The  roman  pontiffs,  thro'  a  long  fuccellion  of  a- 
ges,  have  been  grafping  at  every  advantage, 
which  the  moil;  profound  policy  could  fuggeft, 
to  give  credit,  prevalence  and  permanence 
to  their  corruptions.  But  when  have  they 
pretended  to  the  fpirit  of  prophecy  ?  i  .  They 
have  long  pretended  to  miracles,  and  made 
the  power  of  working  them  one  mark  of  their 
church.  Mahomet  pretended  to  have  wrought 
f^iveral.  It  is  comparatively  eafy  to  obtain 
credit  to  fuch  pretences.  But  whatreafon  can 
be  given  that  they  have  not  claimed  the  gift  of 
prophecy  ?  Is  it  not  this,  and  only  this  ?  they 
could  not  find  how  they  could  get  any  advan- 
txige  by  it,  and  they  durlt  not  run  the  rifk  of 
that  detection  and  de(lru6tion,  which  muft  have 
been  the  certain  confequence  of  events  not  an- 
Iwering  their  predictions. 

I  therefore  repeat  it,  there  is  no  danger  of 
being  mified  by  oiir  argument,  by  daylight, 
and  with  our  eyes  open.  Mere  pretences  to 
j)i'op]iccy    can  never  obtain  credit  but  in   the 


HINSDALE.  125 

dark.— The  true  fpirit  of  prophecy  loves  the 
light.  The  more  you  will  put  it  to  the  tell  by 
the  lights  the  more  you  will  admire  and  adore 
him^  who  revealeth  the  deep  andfecret  things;  and 
the  more  readily  believe  in  your  heart,  and 
confefs  with  yourmouth_,  t\\3itt\\^  prophecy  caine 
not  of  old  time  by  the  will  of  man ;  but  holy  men 
fpake  as  they  were  moved  by  the  holy  Ghojl. 

But  why  fo  confident  ? — Some  cannot  bear 
the  light.  It  ftares  them  too  itrongly  in  the 
face.  They  turn  their  backs,  and  complain, 
'^The  correfpondence  between  the  predications 
and  events  is  fo  perfe61:,  that  the  predictions 
mull  have  been  forged,  and  written  after  the 
events.'' 

To  fuch  diftrefs  is  infidelity  reduced.  Here 
is  the  laft  refuge  of  a  deiperate  caufe. — For  in 
this  very  plea  there  is  a  confedion,  which,  if 
the  plea  fail,  muft  confound  the  cauie  forever* 

May  we  be  permitted  to  a(k  thefe  obje6lors, 
Where  ?  when  ?  by  whom  were  thofe  predic- 
tions forged  ?  Ye  cannot,  ye  pretend  not  to 
tell.  Why  then  is  it  alledged  ?  Becaufe  it 
feemeth  to  you  incredible,  that  events  fliould 
be  fo  .accurately  defcribed  before  they  exifl. 
Is  it  then  incredible  that  divine  omnifcience 
fliould  dcfcribe  events  to  come  as  perte61:ly,  as 
human  hiftory  can  events  which /^^z'^  come  to  pafs  ? 
Ye  muft  recede  from  the  objG6lion,  or  believe 
Jiothing  but  what  ye  fee   with  your  own  eyes 


126  H  I  N  S  D  A  L    E, 

For  the  books  which  contain  thefe  prophecies 
are  now  in  the  hands  of  millions  in  two  quart- 
ers of  the  globe.  All  of  them  have  been  read 
in  public  weekly  aflemblies  for  feventeen  hun- 
dred, and  hioft  of  them  for  more  than  two 
thoufand  years.  They  have  been  tranflated  in- 
to many  languages,  and  difperfed  into  many 
countries.  They  have  I)een  quoted  and  com- 
mented upon  by  writers  ancient  and  modern  ; 
by  Jewifli,  Chriftian  and  infidel  authors,  whofe 
books,  or  facraments  have  come  down  to  our 
times.  Yet  will  ye  pretend  they  have  been 
forged  and  impofed  upon  the  world  by  a  fraud  i 

Thofe  v/ho  have  written  againft  revelation 
aiFe6l  the  honour  of  knowing  more,  and  feeing 
farther,  than  others.  But  doth  it  not  betray 
an  ignorance  altogether  unworthy  of  a  liberal 
mind,  and  a  free  inquiry,  to  alTert  things  with- 
out the  ihadow  of  a  proof.?  Doth  it  not  be- 
fpeakfomethingeven  worfe  than  ignorance,  to 
aifert  and  adhere  to  aiTertions,  which  are  con- 
fronted by  the  united  voice  of  all  ancient  hift- 
ory  facred  and  profane  .? 

But  fmce  you  have  fo  little  faith  in  ancient 
hlftory,  what  if  the  appeal  be  made  to  your  fen- 
fes  ? — To  the  prcfent  condition  of  the  world, 
and  to  monuments  and  events  fo  recent  as  to 
preclude  a  poflibility  that  the  prophecies,  which 
are  fulfilled  in  them,  fliould  have  been  written 
ciftc.r  the  events  ?     The  appeal  hath  been  made 


H  I  N  S  1?  A  L   E.  127 

in  the  face  of  the  world,  and  by  an  able  pen* 
your  obje(5tion  h^s  been  fairly  taken  up  by  the. 
ropts;  and  the  caufe  of  infidelity  left  without  a 
cloak  to  cover  its  weaknefs. 

Be  pleafe^  to  ppe,n  your  eyes,  and  obferve 
howexadly  the  late  and  prefent  condition  of 
the  delcendants  of  Noah  anfwers  their  deftiny 
pronounced  by  him.  Behold  the  fons  of  Ja- 
phet  enlarged^  and  ruling  in  Europe  and  Ameri- 
ca ;  and,  ever  iince  the  calling  of  the  Gentiles, 
dwelling  ifi  the  tents  of  Stem;  while  the  curfe  of. 
llavery  to  this  day  refts  on  the  po/ierify  of  Ham, 

Take  notice  of  the  wandering  Arabians—See 
how  the  deftiny  of  the  fons  of  Ilhmael,  fore- 
told by  an  angel,  is  anfwered  in  them. 
Have  they  not  been  midtiplicd  exceedijigly ^  and  be- 
conie  a  great  nation^  Is  not  their  Jjand  againji 
every  man,  and  every  mans  hand  againjl  them  f 
And  yet,to  the  jull  aftonifliment  of  all  the  world, 
after  all  the  mighty  attempts  which  have  been 
made  tocruflithem  as  common  enemies  of  man- 
kind, do  they  not  ftill  dwell  as  a  free  people  in 
the  prefence  of  all  their  brethren  ? 

Of  Amalek  it  was  faid  by  Mofes,  His  remem- 
brance fhall  utterly  be  put  out  from  under  heaven ; 
and  of  the  houfe  of  Efau,  by  another  prophet, 
that  it  fl\ould  be  cut  off  forever.  And  where  do 
you  find  on  earth  a  fingle  defcendant  of  either 

Bp.    Newton, 


128         Hinsdale; 

of  thofe  flocks,  though  once  fuch  great  nations  ? 
But  you  fee  the  fons  of  Jacob  exifting  at  the 
prefent  day,  precifely  in  that  condition  which  by 
all  the  prophets,  was  predi6led  of  them.  Be- 
hold !  how  they  are  punifhed  for  reje6ling  their 
great  prophet — Scattered  among  the  heathen,  among 
all  nations,  from  one  end  of  the  earth  to  the  other ! 
opprejjed  ayidfpoiled  evermore — made  a  proverb,  and 
a  by-word,  and  an  afionijhment  among  the  nations; 
while  thofe,  who  at  one  time  and  another  have 
been  their  enemies  and  conquerors/ have  long 
lince  been  brought  to  their  deftined  ruin. 

Where  are  now  thofe  renowned  cities,  Ni- 
neveh, Babylon  and  Tyre,  whofe  delolation  was 
fo  often  denounced  by  the  prophets  ?  What 
is  now  the  condition  of  Jerulalem  and  Judea  ? 
Are  they  not  trodden  dozvn  of  the  Gentiles,  and 
likely  to  be  ftill  trodden  down,  until  the  times 
that  the  Gentilesfhall  befullfilled  ?  How  remarkably 
do  the  a6tions  and  ftate  of  the  Turks,  who  have 
fo  long  trodden  them  down,  agree  to  what  was 
predicted  of  them  ?  Hcfiall  come  with  horfc- 
men  and  many  flnps,  and fJoall  overflow  a?id  pafs  o- 
ver.  HcJImU  enter  into  the  glorious  land,  and  ma- 
ny countries  JJjall  be  overthrown.  Do  ye  not  find 
it  even  fo  ?  And  tliat  he  hath  ftretched  out 
lus  hand  over  the  land  of  Egypt,  with  the  Ly- 
bians  at  his  flcps,  while  the  Arabians  ftill  efcape 
out  of  his  hand. 

Hath  not  the  ftate  of  Egypt,  for  many  pafl 
ages,  beenjuft  as  was  foretold  ?— a  ^fl/^  and  the 


HINSDALE.  12^ 

bafell  of  kingdoms y  without  a  ruler  of  her  own, 
and  wafted  byjirangers, 

Obferve  the  fourth  kingdom  of  Daniers  vifion 
broken  into  ten.  Behold,  that  v/onderful  pow- 
er >  diverfe  from  the  fir  ft  ^  which  hath  arifen  up  a- 
niong  them,  with  a  look  more  ft  out  than  his  fellows, 
and  a  mouth fpeaking  great  things,  e\en  great  words 
againfl  the  Mqft-High —TYidit  pow-er,  which  wear- 
etb  out  the  faints  of  the  Mo  ft- High,  and  changeth 
times  and  laws.  Behold  him  cajiing  down  the 
truth  to  the  ground  ;  forbidding  to  marry,  and  com- 
mandmg  to  g^bftainfrom  meats.  Yea,  behold  him 
fitting  in  the  temple,  the  church  of  God,  andflocw- 
ing  himfelf  that  he  is  God ;  whoie  coming  is  with 
Jigns  and  lying  wonders.  And  remember,  that 
the  ieat  of  this  horrid  tyrannical  power  is  that 
great  city,  which  ftandeth  onfeven  mountains,  and 
which,  in  the  days  of  the  prophecy,  reigned  over 
all  the  kings  of  the  earth.     In  fine. 

You  fee  the  church  of  God  at  this  day  fub- 
iifting  in  the  world.— The  fame  church,  which 
before  Chrift  was  continued  in  the  feed  of  Abra- 
ham; and  which,  at,  and  after  his  coming,  took 
that  new  form,  which  Daniel  iliw  under  the 
name  of  the  kingdom  of  heaven,  and  hath 
ever  iince  fubfifted  amongft  the  Gentiles.  You 
know  the  prefervation  and  final  prevalence  of 
this  fociety,  together  with  the  hoftile  attempts 
and  final  ruin  of  all  her  enemies,  have  been 
predi<5fed  by  all  the  prophets  from  Mofes  to  St. 
John.  Now  when  ye  fee  this  very  church  in  pre- 
Vol.         IV,  R 


I30  HINSDALE. 

Jent  exiflence  and  enlargment,  after  all  the  at-^ 
tempts  w  hich  have  been  made,  in  all  manner 
of  ways,  and  thro'  a  longfucceilion  of  a^es,  ior 
her  deftrudion  ;  and  notwithftanding  Ihe  has  all 
the  feeds  of  diffblution  in  herfelf,  has  often  been 
extremely  feeble,  and  in  the  hand  of  her  ene- 
mies^ and  at  the  point  of  death.— When  you  fee 
this,  you  behold  an  event,  which,  tho'  perfectly 
correfponding  to  hundreds  of  fcripture-prophe- 
cies  and  promifes,  is  yet  unparalleled  in  the 
HISTORY  OF  THE  w^ORLD.  /Suffer  mc  to  repeat. 

It  is  UNPARALLELED    IN  THE  HISTORY  OF  THE 

W0RLD--The  moft  unlikely  event  when  it  was 
foretold,  ever  to  have  exiftcd  ;--and  which,  in- 
deed, never  could  have  exijled,  but  by  the  mar-vellous 
providence  of  God,  defeating  the  influence  of  iiatural 
caiifes,  that  he  might  fulfil  the  defigns  of  his 
mercy  ;— that  he  might  confirm  the  words  of  his 
fervants,  tnd  perform  the  counfelofhisineffengers; 
and  at  tiie  lame  time,  that  he  might  f ruff  rate  th^ 
tokens  of  the  liars;  and  make  diviners  mad,  and  clofe 
the  mouth  of  infidels  in  Perpetual  Silence. 
Thus  is  the  Spirit  of  prophecy  the  teftimony  of 
Jehovah  to  the  facred  fciuptures  as  His  Own 
Oracles,  and  to  Jefus  as  the  Chrift ;  and  of 
conicqucnce,  to  the  Chriftian  religion  as  di- 
\- 1 N  E . 

And  what,  my  brethren,  is  the  conclufion  of 
the  whole  ?  Is  it  not  plainly  this?  That  the 
religion  of  the  bible,  which  tcrxhcth  all  men  to 
believe,  love,  obey  and  worfhip  the  o?ie  true 
Gou,  through  the  one  Alediator,  the  man  Chrijl  Je- 
fus, is  the  only  true  religion  r"— That  the  works  and 


HINSDALE.  131 

fulFerings  affigned  to  the  Mefliah  on  earth  are 
lininied?--That  when  the  gofpel,  which  bring- 
eth  the  glad  tidings,  and  calleth  us  and  all  men 
to  repent,  believe,  obey  and  be  faved,  fliall  have 
finiflied  its  courfe,  the  lame  Jclus,  whom  God 
the  Father  hath  thus  fealed,  and  received  up  to 
glory,  Ihall  come  again,  to  raife  the  dead  and 
change  the  living,  and  render  to  both  according 
to  their  works?  In  the  mean  time,  that  we 
and  ail  men  are  candidates  for  the  immortal 
honors  and  rewards  of  the  heavenly  kingdom, 
or  the  never-enaing  iorrows  of  damnation^  ac- 
cording as  we  720x1^  obey  or  difobey  that  awful 
mandate,  which  once  came  from  th.^  excellent 
glory.  Hear  Ye  Him.  Should  not  the  ua- 
Ihaken  truth,  importance  and  excelJency  of  this 
reiigion  animate  the  minifters  of  Chrift,  not  only 
firmly  to  believe  and  practile  it  themlelves ; 
but  with  unwearied  diligence  and  conilancy  to 
publiih  it  to  the  world  ?  Supported  by  Jucb  e- 
vidence,  what  realon  have  they  to  tremble  be- 
fore unbelievers,  or  to  be  aihamed  of  the  gof- 
pei  of  Chrift  ?  Let  us  not  be  at  all  difmayed 
or  diicouraged,  that  there  are  fo  many  who  be- 
lieve not  our  report.  So  furely  as  Jef)'s  is  the 
Chrilt,  his  gofpel  will  finally  triumph  over  all 
infidelity.  And  is  it  not  a  glory  worthy  oui* 
highelt  ambition,  to  contribute  all  we  can,  tho' 
it  were  but  a  mite,  to  advance  yi/cZ?  a  triumph  ? 
We  are  ready  to  fay,  we  labour  in  vain  ;  yet, 
if  we  labour  faithfully,  let  us  remember,  Oia- 
ivork  is  with  the  Lord ;  and  in  due  time  xveJJjall 
rciip,  if -we  faint  not. 


1-32  HINSDALE. 

Let  4ir  who  have  believed  the  teflimony  of 
Jefus,  and  built  all  their  hope  of  falvation  on 
the  foundation  of  the  apoftles  &  prophets,  rejoice 
in  the  confolation  which  may  be  taken  from  the 
preceding  dilcourfe.  Be  allured,  Oye  believ- 
ers. This  is  the  true  grace  of  God  in  which  you 
Jland.  Ye  are  building  on  a  rock,  againft  which 
the  gates  of  hell/hall  not  prevail.  Only  v/alk  Wor- 
thy of  the  gofpel,  and  add  to  your  faith  thofe 
other  moft  excellent  virtues  which  it  recom- 
mends, and  you  fnali  never  fall ;  for  fo  an  en- 
trance fhall  be  minijhed  to  you  abundantly  info  the 
everlajling  kingdom  of  our  Lord  and  Saviour  Jefus 
Chrili.— 

Have  any  to  this  time  neglected  to  examine 
the  evidences  of  the  Chriftian  relioion  ?  Have 
any  foundv^d  their  faith  on  tradition  ?  Hath 
the  belief  of  any -been  fiaggered  by  the  cavils 
of  iniidelity  ?  ■  They  ^re  now  moft  earneftly  in- 
vited to  attend  with  care  and  candor  to  the  ar- 
gument, which  hath  juft  been  exhibited.  And 
not  to  that  only,  but  to  that  in  its  due  connedt- 
ion  with  all  the  reft.  For  tho'  this  by  it- 
felf  is  conclulive  and  unanfwerable,  it  is  ftill 
but  one  of  a  cloud  of  witneiscs,  which  all  give 
in  their  united  tcftimony,  to  authenticate  the 
]  cliy/ion  of  J  el  us. 

Be  in  treated  \\\en  to  examine  them  with  care. 
k  is  a  matter  of  infinite  and  evcrlafting  impo^- 
t;siice  to  vou  ,  as  well  as  others.  If  Jcius  be 
<!)eChrift,  if  the  gofpel  be  from  God,  you  are 


H  IN  S  D  A  L  E.  133 

happy  or  wretched  forever  according  as  you 
embrace  or  rejeft  its  molt  gracious  oiFers.  For 
fuch  are  the  deciiive  words  of  Chrift  himfelf, 
wljich  his  minifters  may  not  fupprefs ;  He  that 
believethjhall  befaved :  but  he  that  believetb  not,Jhall 
be  da?nned. 

But  let  none  reft  in  a  cold  afTent.  Uat  faith 
only  will  fave  the  foul_,  which  embraceth  Chrift 
as  a  whole  Saviour,  and  the  gofpel  truth  in  the 
love  of  it:  That  faith  which  transformeth 
the  foul  into  the  image  of  Chrift,  and  reduceth 
the  life  into  a  real  conformity  to  his  command- 
ments. 

Finally,  my  brethren,  have  we  feen  the  fcrip- 
tures  fealed  by  paft  events  ?  Let  it  exalt  our 
faith  into  a  full  afllirance,  that  all  the  prophe- 
cies which  remain,  and  particularly  thofe  which 
fpeak  of  Jcfus' future  glory,  fhall  receive,  in  due 
time,  their  perfeft  accomplifliment. 

With  joy  we  behold  Chrift  reigning,  while  with 
grief  we  obferve  it  is  as  yet  in  the  midflofhis 
enemies.  As  yet  he  finds  but  little  faith  on 
earth.  Among  even  thofe  who  call  him  Lord, 
how  many  believe  not  ?  The  gloomy  fliades 
of  heathenifh  darknefs  overfpread  many  na- 
tions* The  mipofture  of  Mahomet  ftill  ftretch- 
cth  out  its  cruel  hand  over  many  countries. 
The  Jews  abide  ftill  in  their  unbelief  The 
man  of  fin  is  ftill  in  power.  The  witneffes 
yet  prophecy  in  fackcloth. 


134  H  I  N  S  D  A  L  E. 

But  blefTed  be  God,  he  hath  opened  to  our 
faith  brighter  pro^pe6ts,  and  a  more  glorious  or- 
der of  things.  When  infidelity  and  dilcord,  a- 
mong  thofe  who  are  called  by  his  nanie^  fliall 
ceaie,  then  there  fliall  be  one  Lord,  and  his  name 
one ;  and  he  will  give  to  them  one  heart  and  one 
way,  that  they  may  fear  Him  forever,— -when  idol 
gods  fijall  perifJj  from  the  earth,  and  from  under  the 
heavens. — when  the  lung  of  the  north,  who  hath 
planted  h:.s  tabernacle  in  the  glorious  holy  mountain, 
Jhall  come  to  his  end,  and  none  JJmU  help  him." 
lichen  the  Lord  fjall  confume  that  wicked  0?ie  with 
the  Spirit  of  his  mouth,  and  the  bright  nefs  of  his  com-* 
ing— when  the  vail  fhall  be  taken  from  the  hearts 
of  the  Jews^  and  they  fliall  return  unto  the  Lord. 
Then  fliall  commence  the  glorious  era, 
when  the  kingdoms  of  this  world  floall  become  the 
Lord's ;  and  be  given  to  the  faints  of  the  Mqfl  High, 
and  they  fliall  live  and  reign  with  Chrijl  a  thoiifand 
years. 

This  GRAND  ERA  Is  approaching  with  a  fpeed 
rapidastheflight  of  time.  The  ?iight  isfarfpent, 
the  day  is  at  hand.  In  this  profpecl,  with  what 
ardor  fliould  we  pray.  Thy  Kingdom  come  ? 
And  tho'  we  may  not  live  to  fee  that  glorious 
day  of  the  Son  of  Man  upon  earth,  God  will 
haften  his  work.  And  if  we  fliall  die  watching 
and  praying  for  the  coming  of  the  Lord,  we 
fliall  be  found  cf  him  in  peace  at  lafl,  and  have  a 
part  in  the  perfccl  light,  perfect  love  a/id  con- 
iummate  joys  of  heaven  ;  with  wliichthe  prefent 
\Vorki,  in  its  vcrv  belt  elhUc,  is  not  w^orthv  to 


HINSDALE.  13^ 

be  compared.  For  if  we  believe  that  Jefus  died 
and  arofe,  even  Jo  them  aljb  whojleep  in  Jefus,  God 
will  bring  witb  him.  NorfJoall  thofe  who  live  and 
remain  until  the  coming  of  the  Lord,  prevent  thofe 
who  are  afleep.  For  the  Lord  himfelffhall  defcend 
from  heaven  with  afhout,  with  the  voice  of  the  arch- 
angel,  and  With  the  trump  of  God ;  and  the  dead  in. 
Chrt/ifhall  rife  firfl.  Thenfhall  thofe,  who  are  ^- 
live  and  remain,  be  caught  up  together  with  them  to 
meet  the  Lord  in  the  air ;  andfofhall  we  ever  be  witb 
the  Lord, 

Wherefore,  my  brethren ^  Jet  us  comfort  one  ano- 
ther with  tbefe  words. 


SERMON     LXVL 

The  efficacy  of  THE  GOSPEL    , 
ABOVE  ALL  WORLDLY  WISDOM, 

JBY 

SAMUEL  LANGDON,     D.     D. 

Minifler  of  a  Congregatioiial  Churchy  Hamptonfalls^ 

New-HampJIdire . 


/  Cor,  i.    2  1,  ' 

For  after  that  in  the  wifdom  of  God,  the  ivorld  by 
wifdom  knew  not  God,  it  pleafed  God  by  thefoolifJo- 
nefs  ofpreachi?ig  tofave  them  that  believe. 

By  the  preaching  of  the  apoftle  Paul,  a  fa-* 
mous  church  had  been  formed  at  Corinth, 
one  of  the  molt  tiourifhing  cities  of  ancient 
Greece;,  very  conveniently  fituated  for  trade, 
and  even  vying  with  Athens  in  arts  and  learn- 
ing. That  church  was  abundantly  furnifhed 
with  the  extraordinary  gifts  of  the  Spirit,  and 
enriched  with  the  graces  of  Cjiriftianity ;  but 
was  foon  divided  into  parties,  by*  paying. more 
regard  to  the  different  gifts  of  thofe  who  had 
preached  among  them,  than  to  the  plain,  eilen- 
tial  do6lrines  and  duties  of  the  gofpel.  In  this 
Vol,  IV  S 


138  L  A  N  G  D  O  N. 

refpe6l  they  retained  too  much  of  the  fpirit  of 
their  philofophers,  who  made  themfelves  heads 
of  different  fe6ls,  and  led  their  difciples,  ranged 
into   diftin6t  parties,  to  carry  on  continual  dif- 
putes  and  contentions  againft  each  other.  This 
was  far  from  being  agreeable  to  the  defign  and 
fpirit  of  the  gofpel ;  which  plainly  taught  them 
to  trufi:  in  one  only    Saviour  the  Lord   Jelus 
Chrift,  learn  his  holy  dodrines,  do  whatever  he 
has  commanded,  and  love  one  another  as  bre- 
thren of  the  fame  family.      Nor  had  Paul  given 
them  the  leall  occalion  of  breaking  into  parties  : 
For  he  had  not  called  them  to  look  to  him  as 
their  faviour,nor  baptized  them,  as  his  diiciples, 
in  his  own  name  :   Nay,  fo  far  was  he  from  dif- 
covering  any  fuch  defign,  that  he  had  confidered 
it  as  a  matter  of  little  importance,  compared 
with  his  great  work  of  preaching  the  gofpel, 
whether  he  baptized  converts    with   his   own 
hands,  or  left  this  to  be  done  by  the  evangelifts 
who   accompanied   him   in   his   travels ;  and  it 
gave  him  no  fmall  fitisfa(5lion,  confide  ring  the 
prefent  diipolition  of  the  Corinthians,  to  refle(5l 
that  he  himfelf  had  baptized  but  two  lingle  per- 
fons  and  one   houlhold  of  that  whole    church. 
And  as  to  his  preaching,   they  had  much  lefs 
reafon  to  fuppofe  he  was  aiming  to  gain  applaufe, 
and  forni  a  party  for  himfelf,  like  their  cele- 
brated piiilolophers  :  For  his  preaching  was  not 
alfededly   embelliflied  with  the  enticing  charms 
of  eloquence,  or  recommended  by  a  fhow  of 
deep  learning  and  curious   reafoning,    which 
would  have  been  inconfillent  with  the   efficacy 


•L  A  N  G  D  O  N.         .      139 

'of  the  plain  do6lrine  of  a  crucified  Saviour; 
but,  dire6lly  contrary  to  the  well  known  man- 
ner of  philofophers  and  the  prevailing  tafte  of 
the  world,  he  had  with  the  greatefl  iimplicity 
preached  the  crofs  ofChrl(i,  tho'  it  appeared  to 
the  wife  men  of  the  world  the  mod  foolifli  me- 
thod which  could  be  taken  to  gain  profelytes, 
and  teach  men  religion  and  virtue.  Here 
therefore  the  apoftle  begins  to  triumph  over 
the  wifdom  of  the  world,  with  an  evident  allu- 
lion  to  thofe  remarkable  words  of  Ifaiah ;  Be- 
hold, I  will  proceed  to  do  a  marvellous  work  amoJig 
this  people,  even  a  marvellous  zvork  &  a  wonder  I  for 
the  vutfdom  of  their  wife  7ncn  [hall  per fh,  and  the  un- 
der/landing of  their  prudent  tJienfJjall  be  hid.--  Thine 
heart  Jhall  meditate  terror  :  Where  is  the  fcribe  ^ 
where  is  the  receiver  f  where  is  he  that  counted  the. 
towers  ?  From  thefe  text  s  the  apoftle  borrows 
his  exultation  over  all  that  wifdom  which  the 
Greeks  admired  and  were  feeking  after  ;  and 
thus  exclaims.  Whore  is  the  wife  ?  where  is  the 
fcribe?  where  is  the  difputer  of  this  world?  hath 
not  God  madefoolijh  the  wifdom  of  this  world  ?  Im- 
mediately after  this  our  text  follows,  to  jullify 
the  exultation.  For  the  apoftle  affirms  it  to 
be  afurprizing  evidence  of  the  wifdom  of  the  di- 
vine government,  thatGod  permitted  the  world 
lirft  of  all  to  try  the  utmoft  force  of  their  own 
wifdom,  in  order  to  find  the  knowledge  of  the 
tru^e  God,  and  the  way  to  happinefs ;  and  when, 
after  a  complete  experiment,  their  continual  ef- 
forts tailed  of  thofe  important  ends,  that  he  him- 
felf  took  a  method  quite  different  from  all  the 


140  L  A  N  G  D  O  N, 

vain  reafonings  of  philofophers,  and  which  they 
treated  with  the  greateft  contempt,  as  foolifh- 
nef^^  to  enhghten,  reform  and  fave  mankind ; 
yiz^  by  the  preaching  of  Chrifl  crucified. 

Therefore^  my  prefent  defign  is  to  give  feme 
particular  illuftration  of  the  fentiments  con- 
tained in  the  text,  by  endeavouring  to  lliew^ 

I.  That  the  wifdom  of  God  was  confpicuoufly 
manifefted  in  permitting  the  world,  for  many 
ages  before  the  gofpel,  to  feek  the  knowledge 
of  hiniielf  and  the  way  to  happinefs,  by  trying 
the  utmoft  ftrength  of  human  wifdom  ;  the  re- 
fult  of  which  experiment  was,  that  mankind 
were  never  able,  in  this  way,  to  gain  the  true 
knowledge  of  Gpd,  or  fave  themfelves  from 
the  deltru^tive  power  of  fm. 

II.  That  the  method   which  God  was  pi eafed 
afterward  to  take,  tho'  quite  difFerentfrom  that 
wnfdom  which  the  world  ilill  admires,  and  is  in- 
clined to  feek  after,  and  which  appears  in  their 
viey^/foolffhnefsy  is  a  moft  glorious  difplay  of  his 
wifdom,  and  moft  eifedual  to  anfwer  the   im- 
portant purpofes  of  bringing  men  to  the  know* 
Itidge  of  himfcif,  delivering  them  from  the  pow- 
er of  fin,  and  making  them  forever  happy  ;  viz, 
by  this  puhlic  univerfal   proclamation, — That 
Chrift  crucified  was  the  Son  of  God  and  the  /Sa- 
viour of  mankind;  and  that  the  belief  of  this 
proclamation  is  the  principal  thing  neceffary  in 
ovdQv  to  our  being  faved,     Hei"e  I  have  taken 


L  A  N  G  D  O  N,  141 

the  liberty  to  fubftitute  the  word  proclamation 
inftead  of  preaching ;  becaufe  the  latter  is  too 
weak  to  exprefs  the  full  force  of  the  original 
word  K«6^7.ie<«e'roc^  whlch  propcrly  fignifies  that 
which  is  pubjiihed  by  the  voice  of  a  crier,  or  in 
other  words,  the  proclamation  made^ 

I.  I  am  to  fhew,  that  the  wifdom  of  God  was 
confpicuoufly  manifefted  in  permitting  the 
world,  for  many  ages  before  the  gofpel,  to  feek 
the  knowledge  of  himlelf  and  the  way  to  hap- 
pinefs,  by  trying  the  utmoll  ftrength  of  human 
wifdom ;  the  refult  of  which  experiment  was, 
that  mankind  were  never  able,  in  this  way,  to 
gain  the  knowledge  of  the  true  God,  or  fave 
themfelves  from  the  deftrudive  power  of  fin. 
A  fimilar  experiment  had  been  made  long  be- 
fore by  king  Solomon,  under  divine  direction, 
with  all  the  advantages  of  wifdom,  riches  and 
honor,  whether  man  could  find  any  good  which 
might  give  him  full  fatisfadion  in  the  prefent 
world ;  and,  to  fave  all  others  the  trouble  and 
difappointment  of  trying  the  fame  experiment 
under  far  inferior  advantages,  he  gave  his  full 
teftimony  that  all  things  under  the  fun  are  va- 
nity. And  knowing  how  much  men  were  in- 
clined to  think  their  own  wifdom  fufficient  to 
teach  them  all  things  relating  to  religion  and 
good  morals,  v/ithout  any  revelation  from  hea- 
ven, God  faw  it  beft  to  have  an  experiment  rnade 
in  this  refpe6t  alfo,  before  he  fent  his  Son  to  be 
the  liglit  of  the  world ;  and  when  the  gofpel 
came,  it  moft  evidently  appeared  that  fuch  a 


14^  L  A  N  G  D  O  N. 

revelation  was  abfolutely    necefTary    for    the 
world. 

But  it  has  been  made  an  obje6lion  againft  di- 
vine revel^tion^  that  if  it  is  fo  necelTary  and  im- 
portant to  the  worlds  it  is  unaccountable  that 
it  fhould  be  fo  long  confined  to  one  nation,  ot 
the  perfe6lion  of  it  poltponed  tor  fo  many  ages, 
while  all  the  nations  were  left  rn  ignorance ; 
that  it  ought  to  have  been  made  known,  in  the 
moll  complete  manner,  from  the  earlieft  ages, 
publiflied  univerfally,  and,  by  the  fpecial  pro- 
vidence of  God,  continued  every  where,  and 
thro'  all  generations. 

To  this  objeftion  it  is  a  fufficient  anfwer. 
That  the  divine  government  cannot  be  directed 
by  human  reafon.  For  men  are  not  competent 
judges  of  the  beft  order  of  the  univerfe,  or  the 
moft  proper  methods  of  bringing  moral  agents, 
when  blinded  and  vitiated,  to  the  right  exer- 
cife  of  their  rational  powers,  and  due  fub- 
je6lion  to  the  laws  of  tlieir  Maker.  An  infin- 
ite mind  has  an  unlimited  view  of  all  things  at 
once,  fees  all  caufes  and  efFe6ls,  and  can  de- 
termine, without  the  leaft  error,  what  rules  of 
proceedmg  are  moft  fuitable  to  make  his  wif- 
dom,  power,  jullice,  goodnefsand  mercy  known 
to  men,  and  ail  intelligent  beings:  Nor  does 
Jic  govern  moral  agents  in  an  arbitrary,  defpo- 
tic  manner.  Therefore,  when  we  are  fure 
that  he  has  really  proceeded  in  this  or  that  way 
in  his  moral  government,  we  ought  to  be  fully 


]L  A  N  G  D  O  N. 


43 


fatisfied  that  it  is  right,  becaufe  God  hath  done 
it,  whatever  obje<5lions  might  otherwife  arife  in 
our  minds.  We  may  be  ready  to  imagine  the 
infinite  goodnefs  of  God  would  have  led  him  to 
place  man  at  firft  in  an  immutable  Hate  of  wif- 
dom,  innocence  and  happinefs ;  but  we  have 
moft  melancholly  proof  that  it  was  not  fo.  We 
might  as  well  fuppofe  man  ought  to  have  been 
made  with  greater  pei-fedlion  in  all  his  powers, 
and  continued  forever  infallible  in  his  reafon- 
ings,  and  fecure  from  all  error  in  condu6t.  Or 
let  our  proud  fancies  have  full  fcope,  and  we 
may  wonder  man  was  not  made  with  higher 
powers,  and  had  not  equal  rank  with  angels  in 
the  fcale  of  beings.  But  wx  know  that  God 
made  him  to  fill  his  proper  place,  in  creation  ; 
that  he  was  made  upright,  furnifhed  with  fuffi- 
cient  capacities  to  fecure  his  own  happinefs;  but 
liable,  as  a  free  agent,  to  mifimprove  the  favours 
of  heaven  ;  and  that  all  the  folly  and  mifery  to 
which  he  is  fubjefted,  muft  be  attributed  to  his 
own  difregard  to  his  Creator's  will.  Men  may 
think  they  reafon  well  from  the  benevolence  of 
the  Deity,  efpecially  fince  the  firft  promifeofa 
Saviour,  when  they  conclude  his  defign  was  to 
make  every  individual  of  mankind  happy,  with- 
out propofing  any  farther  conditions;  but  the 
revelation  of  mercy  in  the  golpel  plainly  limits 
it  to  fuch  as  hearken  to  this  revelation,  believe 
it,  and  comply  with  the  defign  of  it  by  turning 
fromfin  to  righteoufnefs.  And  fince  the  rea- 
foning  fiiculties  of  man  fall  fo  far  fliort  of  thofe 
attainments  in  knowledge  and  good  morals.. 


144  L  A  N  G  D  O  N. 

which  feem  to  be  moft  fuitable  to  our  nature^ 
and  conducive  to  our  happinefs,fomemay  think 
it  hardly  reconcileable  with  the  idea  of  the  in- 
finite goodnefs  of  God,  that  the  greater  part  of 
mankind  (hould  be  left,  thro'  a  long  fucceilion 
of  ages,  in  fuch  grofs  ignorance  and  barbarity 
as  degrades  them  almoft  to  the  rank  of  fagacious 
brute  animals.  The  great  God,  acting  in 
a  fovereign  manner,  according  to  his  own  g<;jpd- 
nels  and  boundlefs  power,  without  regard  to  a- 
ny  rules  of  wildom  in  his  government,  might 
have  given  equal  ftrength  of  mind  to  every  in- 
dividual of  mankind,  and  equal  advantages  of 
improvement.  He  might,  from  the  very  firft, 
have  taught  them  the  whole  extent  of  fcience, 
and  all  the  arts  and  accommodations  of  focial 
and  civil  life,  and  opened  to  their  view  every 
thing  relating  to  the  glory  and  felicity  of  the 
world  to  come.  But  God's  thoughts  are  not 
as  our  thoughts,  nor  his  ways  as  ours.  He  go- 
verns the  univerfe,  not  by  conftant  immediate 
exertions  of  power;  but  by  certain  laws  or  rules 
of  proceeding  which  his  wifdom  hath  eftabliflied, 
all  fuited  to  the  natures  and  fituations  of- the 
.variety  of  creatures ;  and  by  thefe  laws  all 
things  go  on  in  conftant  order,  and  his  vaft  de- 
figns  in  the  creation  are  accomplifhed.  Juft  fo 
in  the  government  of  the  moral  world, God  pro- 
ceeds by  certain  rules  of  wifdom,  adapted  to  the 
powers  and|  lituations  of  rational  beings,  fo  that 
they  may  be  led  to  the  proper  exercife  of  their 
own  faculties,  while  he  richly  beftows  on  them 
the  blefiings  of  his  goodnefs  and  grace.     He 


L  A  N  G  D  O  N.  14- 

does  not  lavifli  on  men  fpccial  favor.v: ,,  Vvhilc 
they  are  quite  infenfible  of  their  value  ;  but  re- 
quires them  to   know   their  own   waivts,   that. 
they  may  joyfully  and   thankfully  receive   the' 
tokens  of  his  goodnefs  and  mercy. 

God  fuffered  ignorance,  idolatry  and  wick- 
edncfs  to  prevail  for  many  ages  in  the  world, 
that  the  effe&s  of  man's  apojlacy  might  become  mojl 
apparent,  and  that  all  might  fee  and  feci  the 
ncccjjity  offome  remedy  for  fuch  iiniverfal  corruption 
and  mifery.  As  all  manner  of  vice  prevailed 
more  and  m.ore  \vithoutJ30unds,  to  the  difgracc 
of  human  nature,  and  the  great  detriment  of  fo- 
ciety,  the  fev/.  who  remained  more  virtuous 
than  the  reft,  at  length  began  to  fee  the  necell- 
ity  of  giving  fonfe  check  to  the  licentious  reign 
of  immorality,  and  cultivating  the  principles* of 
natural  religion  and  virtue.  This  induced  their 
wife  men  to  bend  their  ftudies  this  way  ;  to  en- 
quire into  the  great' difference  between  virtue 
and  vice  as  to  the  happinefs  of  man  ;  to  form 
fyftems  of  morality  according  to  their  various 
views,  defend  them  by  learned  arguments,  and 
endeavour  with  great  zeal  to  make  profc^lytes 
to  their  lentiments.  Thus  moral  philofophy 
began  in  Greece  feven  or  eight  hundred  years 
before  the  coming  of  Chriit :— and  it  grew  nr^re 
and  more  into  efteem.  It  was  the  favorite  ftu- 
dy  and  unwearied  labor  of  the  moft  learned 
men;  and  they  wrote  many  things  admirably 
well.  But  their  fyftems  were  vciy  dilFerent, 
and  often  quite  contradi(!^ory  to  each  other  : 
VoT.  TV.  '   T 


146  L  A  N  G  D  O  N. 

Each  contended  for  his  own  hypothefis,  and  dif- 
puted  againft  all  the  reft  :  Each  boafted  of  his 
own  wifdom,  and  the  number  of  his  followers. 
But  after  all  their  great  labors  and  improve- 
ments, their  wifdom  had  very  little  effe6l  on 
the  bulk  of  the  people,  to  reclaim  them  from 
endlefs  fuperftitions  and  vices.  Nay_,  idolatry 
and  vice  prevailed  more  and  more  as  learning 
increafed,  and  roie  to  the  greateft  height  a- 
mong  the  multitude  when  human  wifdom  gain- 
ed its  fummit. 

The  antient  philofophers,  after  all  their  en- 
quiries, were  never  able  to  difcoverand  repre- 
fent  clearly  the  unity,  the  fpirituality,  and  the 
eflential  characters  of  the  eternal  God,  free  from 
all  unworthy  conceptions  of  him;  to  point  out 
that  pure  and  rational  worfhip  which  his  nature 
requires,  without  mixture  of  fuperftition  ;  to 
afRire  men  that  forgivenefs  of  fms  is  confiftent 
with  his  moral  government;  and  give  full  evi- 
dence of  the  rewards  of  virtue  and  the  punifli- 
mcnt  of  vice  in  a  future  ftate  ofexiftcnce  By 
their  utmoft  wifdom  they  were  n«ver  able  to 
difpollefs  their  temples  of  the  innumerable  gods 
worlhipped  by  the  vulgar,  nor  free  their  own 
minds  from  the  prevailing  fuperftitions.  They 
realoned  well  on  the  principal  branches  of  vir- 
tue; but  tliey  did  not  teach  pure  and  perfe6l 
3norality.  In  their  fyftems  they  allowed  the 
pra(^\ice  of  lomc  great  vices,  and  countenanced 
them  in  others  by  their  own  condu6l ;  and  not- 
withftanding  their  reaionings  in  favour  ofvir- 


L  A  N  G  D  O  N.  147 

tue,  very  few  among  the  multitude  were  per- 
fuaded  to  comply  with  their  labored  inftru6t- 
ions. 

By  the  law  naturally  imprelTed  on  their  minds, 
men  are  confcious  of  the  good  or  evil  of  their 
adtionSj  at  lealt  as  far  as  rehites  to  the  preient 
life.  They  know  it  is  criminal  to  Ileal',  abufe 
one  another,  commit  adultery  or  murder,  or 
counteract  any  of  the  laws  and  rules  without 
which  men  cannot  live  fafely  and  comfortably 
in  fociety  and  neighbourhood.  They  are  rea- 
dy to  complain  of  injuries  which  they  receive, 
and  in  their  refentments  charge  one  another 
with  many  faults ;  and  in  their  more  fober 
tho'ts  they  have  a  general  view  of  the  principal 
branches  of  locial  virtue.  They  have  alfo  fome 
apprehenfions  of  the  anger  of  God,  or  the  gods 
whom  they  worfhip,  for  the  offences  which  they 
commit,  and  the  neceffity  of  appealing  them  by 
iuch  offerings  and  rites  of  worfhip  as  they  im- 
magine  molt  acceptable.  But  their  pallions  and 
appetites,  lufts  and  evil  habits,  prove  top  flrong 
tor  reafon  and  confcience,  and  ftill  prompt 
them  on  to  all  kinds  of  wickedneis.  When 
men  have  contracted  ftrong  habits  of  vice,  all 
attempts  to  perfuade  them  out  of  their  courfc 
by  the  molt  learned  reafonings  will  be  in  vain. 
You  may  urge,  with  unwearied  .addrefs,  the 
beauty  of  virtue,  and  the  deformity  of  vice; 
the  high  fatisfa6tion  in  doing  well,  and  the  pain- 
ful reflections  on  immoral  conduCt ;  the  advan- 
tages of  honefty,  fobriety,  chaltity  &c,  and  the 


148  L  A  N  G  D  O  N. 

many  inconveniences,  forfbws  and  fufFerings, 
which  men  bring  on  themlelves  by  going  on  in. 
vicious  courfes;  but  you  will  not  prevail  with 
17^ en,  captivated  by  their  own  lulls,  by  mere 
"  :  — s,  to  renounce  their  way  of  life,  and 
..  .  c«  a  ic»ry  to  thofe  ftrong  inclinations  which 
ix'dhrd  them  the  higheft  pleafure.  There  mult 
be  fomcthing  to  itrike  the  mind  with  fotce  fu- 
Dcrior  to  the  violence  of  the  paflionsand  fenfu- 
al  inclmations,  before  men  will  hearken  to  the 
Hill  voice  of  re^fon  and  confcience,  and  forfake 
the  ways  of  fm.  There  mull  be  fome  power- 
ful alarm  to  the  mind;  fome  extraordinary 
terrors  difplayed  in  full  view ;  fome  glorious 
hopes  and  profpe6ls  preicnted;  fome  wonder- 
ful news  communicated,  vi^hich  will  roufe  the 
attention,  and  atFe6l  all  the  powers  of  the  foul. 
Thus  the  carnal  and  lenfual  images  may  be  o- 
verpowcred,  which  continually  haunt  the  mind, 
and  hold  the  government  of  all  the  nobler  fac- 
ulties. But  fuch  methods  are  beyond  the 
fphere  of  mere  philofophy. 

Nov/  was  it  not  a  wonderful  evidence  of  the 
wifdomofGod,  that  he  fliould  permit  this  great 
experiment  to  be  made.  Whether  human  wifdom 
could  recover  a  w  orld  of  rational  beings  from 
a  moft  unhappy  ftate  of  ignorance  and  aliena- 
tion from  God,  to  the  knowledge  of  him,  and 
a  condu6t  fuitable  to  the  dignity  of  man's  na- 
ture, and  necellhry  for  his  happinefs  ?  If  no 
fuch  experiment  had  been  made  before  the  gof- 
})cl  was  publiflied,  the  wife  men  of  the  world 


L  A  N  G  D  O  N,  149 

would  not  eafily  have  been  perfuaded,  but  that 
reafon  and  learr^ing  might  have  been  effeftual, 
without  fuch  a  revelation  from  heaven  to  en- 
lighten and  retbrm  mankind.  To  this  very 
day  many  are  glorying  in  the  fufliciency  of  rea- 
fon.alone  for  all  the  purpofes  of  religion  and 
morality,, carry  on  the  experiment  ftill,  and 
reje<5l:  revelation  as  quite  unnecelfary.  But 
after  all  the  trials  which  they  have  been  re- 
peatedly making,*  with  many  improvements  on 
the  antient  philofophy,  borrowed  from  that  ve- 
ry revelation  which  they  defpife,  they  cannot 
yet  agree  among  themfelves  in  their  feveral 
fyilem.s  of  infidelity,  and  have  had  no  better  luc- 
cels  in  reforming  the  world  than  their  heathen 
predecelfors.  The  force  of  the  molt  rational 
arguments,  and  all  the  charms  of  eloquence 
were  tried  for  many  ages,  and  human  nature 
inuft  have  been  pronounced  irrecoverable  from 
it's  inveterate  diforders,  if  God  had  not  taken 
the  work  into  his  own  hands,  and  in  an  extra- 
ordinary way,  adapted  to  the  ftate  of  mankind, 
ihewn  his  power  by  the  proclamation  of  a  Sa- 
viour. What  this  method  is,  io  efficacious  a- 
bovc  all  human  wildom,  is  the  fecond  thing 
which  our  text  calls  us  to  coniider. 

II.  The  method  which  God  has  been  pleafed 
to  take,  tho'  quite  different  from  that  wifdom 
which  the  world  flill  admires,  and  is  inclined  to 
feek  after,  and  which  in  their  view  appears  fool- 
ifliuefs,  is  a  moil  glorious  difplay  of  his  wifdom, 
and  moft  effe6lual  to  anfwer  the  great  purpofes 


i^o  L  A  N  Cf  D  0  N, 

of  bringing  men  to  the  knowledge  of  himfelf, 
delivering  them  from  the  power  of  fin,  and 
making  them  forever  happy,  viz,--By  this  pub- 
lic univerfal  proclamation,  *^'That  Chrift  Cruci- 
iied  is  the  Son  of  God,  and  the  Savior  of  man- 
kind ;  and  that  the  belief  of  this  proclamation 
is  the  principal  thing  necelfary  in  order  to  our 
eternal  faivation." 

I  have  obferved,  that  in  order  to  overcome 
the  power  which  lin  has  ov/er  mankind,  there 

niuil  be  fometbing  to  roufe  and  alarm  the  mi?id ; 
fome  extraordinary  terrors  difplayed ;  fame  glorious 
hopes  prcjcnted  to  vieiv ;  fome  wonderful  news  com- 
municated, fuificient  to  overpower  the  carnal  and 
fenfual  images  which  continually  haunt  the  mind, 
and  hold  the  government  of  the  nobler  facul- 
ties. 

Now  this  very  method  God  in  his  infinite 
wildom  has  taken,  to  conquer  the  fouls  of  fin- 
ners,  and  bring  them  under  his  righteous  go- 
vernment. After  all  the  learning  of  the  world 
had  been  employed,  with  all  pollible  advantag- 
es, to  reafon  mankind  out  ot  the  pra6lice  of 
vice,  and  teach  them  virtue  and  pure  religion, 
without  any  great  effe6l;  God  took  the  work 
into  his  own  hands,  and,  in  a  way  which  human 
wifdom  could  never  have  thought  of,  awakned 
the  attention  of  mankind,  prefented  things  fpi- 
j'itual  and  eternal  in  the  cleareft  view,  tending 
to  fill  their  minds  with  wonder,  terror,  hope  and 
Joy.    And  this  was  by  fending  out  a  proclamati- 


L  A  N  G  D  O  N.  151 

on  through  the  world. — That  Jefas  of  Naza- 
reth, who  was  crucified  by  the  Jews,  was  his 
owB'-.  Son,  and  the  appointed  Saviour  of  the 
world  ;  that  he  rofe  from  the  dead,  afcended 
into  heaverT,  and  will  appear  again  with  divine 
glory  and  majefty  at  the  end  of  the  world,  to 
judge  all  mankind,  receive  the  righteous  into 
heavenly  glory,  and  punifh  all  wicked  men  in 
flames  of  eternal  fire. 

The  proclamation  confifted  of  one  principal 
fa6l,  viz,That  Jefus,  who  fuffered-  on  the  crols, 
was  rifen  from  the  grave,  and  gone  up  into 
heaven.  For  if  this  fa6l  was  true,  then  the 
whole  character  which  Chrift  afTumed  was  true, 
as  attefted  by  many  aftonifliing  miracles;  his 
doctrines  were  from  God,  and  to  be  received 
with  full  credit ;  his  commands  are  to  be  obey- 
ed with  entire  fubje6lion  to  his  authority  ;  and 
the  exceeding  great  &  precious  promifes  which 
he  has  made  will  moft  certainly  be  performed. 

Nothing  could  appear  more  foolifli  to  the 
wife  men  of  the  world,  than  to  hear  of  a  num- 
ber of  illiterate  perfons  going  every  where  to 
reform  mankind,  only  by  publifhing  a  procla- 
mation of  a  certain  fa6t;  a  fa6l  which  they  im- 
agined in  itfelf  to  be  very  incredible,  and  which 
they  did  not  coniider  in  all  it's  connections ;  a 
fa6f  accompanied  with  the  moft  fliameful  cir- 
cumftances,  however  extraordinary.  To  pro- 
claim a  man  who  had  been  accufed,  tried,  con- 
demned and  crucified  as  a  notorious  malefa(51or^ 


152  L  A  N  G  D  O  N. 

-to  be  a  faviour  for  mankind,  when  he  could  not 
fave  himfelf;  to  declare  him  to  have  rifen 
from  the  grave  by  his  own  power,  when  he  ap- 
peared to  be  but  a  man,  and  that  of  the  loweft 
rank  and  chara6ler ;  and  to  depend  on  this  proc- 
lamation to  oppofe  the  current  opinions  and 
pra(5tices  of  the  world,  appeared  to  philofophers 
fuperlative  folly.  Wliat  they  expe6led  from 
men  fetting  out  to  be  great  inftru6i:ors  of  the 
world,  was,  profound  learning,  a  labored  invef- 
tigation  of  truth  and  morals,  line  drawn  argu- 
ments and  ingenious  dedu6lions,  which  might 
entertain  highly  cultivated  minds,  and  lay  the 
foundation  for  new  improvements  in  theoretic 
wifdom.  But  to  fee  poor  illiterate  fifhermen 
going  about  every  where  only  to  publifli  this 
ftrange  ftory,  That  a  criminal,  whom  the  Jews 
crucified,  rofe  again  after  he  was  dead,  was  in 
their  view  molt  ridiculous ;  nor  could  they  con- 
cieve  what  great  and  good  effc^l  it  could  have 
on  mankind.  But  notwithftanding  the  con- 
temptuous opinion  which  the  philofophers  en- 
tertained of  the  proclamation  of  a  crucified  Sa- 
viour, it  was  moil  eire6tual  to  the  great  pur- 
pofes  of  bringing  men  to  the  knowledge  of  the 
true  God,  delivering  them  from  their  fins,  and 
making  them  forever  happy. 

Let  us  confider  this  proclamation  in  connex- 
ion with  the  chara6tcrs  which  Chrift  claimed, 
when  he  preached  and  wrought  miracles  among 
the  Jews,  and  the  do6lrincs  he  taught.  What 
could  be  more  wonderful  and  alarming  ?  What 


L  A  N  G  D  O  N.  i^s 

greater  news  couM  be  brought  to  men,   than 
that  the  Son  of  God,  by  whom  he  made  the 
world,  came  down  from   the  Father  m  an  hu- 
man form,  was  a  partner  in  ourhelh  and  blood, 
converfed  familiarly   v/ith  men,    declared  liis 
Father's  will,  and  died  tor  the  ialvation  of  lin- 
ners  ?   What  can  be  more  alarming  or  encou- 
riiging   than  to  know,  that   he  came  to  warn 
finners  to  efcape  from  the   wrath  to  come  on 
all  the  ungodly  at  the  end   of  the  world;  to 
call  all  men  every  where  to  repent,  return  to 
God,  and  live  a  fober,  righteous  and  godly  life 
according  to  his  Father's  wall ;  to  aflure  them, 
that  God  is  full  of  compallion  and  gracious, 
willing  to  forgive  ail  the    trefpahes  of  repent- 
ing linners,  and  receive  them  fully  into  favour 
as  children  ofhis  family  ;  and  that  he  will  fup- 
ply  all  their  neceifities  while  in  this  worlds  fup- 
port  them  under  every  affliction,  comfort  them 
with  his  prefence  when  they  walk  thro'the  dark 
lliades  of  death,  raife  them  at  the  lafi:  day  from 
the  grave,  and  bring  them  into  a  new  and  glo- 
rious world  of  everlafting  light,  joy  and  felicity  ?, 
That  man  muft  be  very  much  unacquainted  with 
hinifelf  and  with  human  nature,   who  does  net 
know  that  a  melFenger,  fent  from  heaven  in  the 
open  view  of  the  world  on  fuch  an  important 
errand,  would  arreft  the  attention  of  all  man- 
kind, and  have  a  fur  prizing  efledl  on  every  fac- 
ulty of  the  foul,      if,  in  the  midil  of  the  great- 
eft  corruptions  of  the  world,  fome  angel  ihould 
n\ake  his  appearance   in   the    upper  regions, 
clothed  with  all  the  radiance  of  an  heavcnlv  fpi- 
Vol.  IV.  U 


154  LANG  DO  N. 

rit,  and  viiible  every  where;   and,  with  a  voice 
like  thunder,  ihould  proclaim  the  anger  of  the 
great  God  againft  all  wicked  men,  aflure  them 
that  the  molt  awful  deftru(5lion  from  the   Al- 
mighty is  coming  fpeedily  upon   them,   exhort 
them  to  repentance,  promife  them  divine  m.er- 
cy,  teach  them   that   obedience  which  God  re- 
quires, inform  them  ofall  the  glory  of  the  hea- 
venly world  from  which  he  came,  and  that  all 
good  men  fliall  he   admitted    there,  when  the 
earth  and  all  the  works  therein  fliall  be  burnt  up, 
and  the  wicked  caft  into  the  lake  of  fire  ;  Would 
this  furprizing  appearance  have  no  more  efFe6t 
than  calm  reaforiing  on  the  fame  truths  ?  Sure- 
ly all  the  fenles  would  be  ftruck  with  awe  and 
amazement,  as  well  as  man's  rational  nature 
wrought  upon ;    and  we   might  expect    lome 
remarkable  change  in  the  fentiments  and  mo- 
rals of  mankind. 

But  the  gofpcl  contains  fomething  f^u' more 

wonderful,  tho'  not  fo  evident  and  alarming  to 

the  fenfes,  viz,  That  the  eternal  invilible  God 

was  manifefled  in  our  flefiily  natures,  in  the  per- 

fon  of  one  who  is  fuperior  to  all  the    angels  of 

'     heaven,  and  declared  to  be  the  only  begotten  a?id 

beloved  Soji  of  the  Father- -That  he   is  the  fame 

perfon,  whole  voice  was  heard  in  the  beginning 

of  the  creation  conunanding  all  things  into  ex- 

1  fie  nee,  who  is  the   image  of  the  invifible  God,  in 

whom  the  brightnejs  of  his  glory  Jlnnes ;  who  was 

horn  before  every  creature ;  by  whom  and  for  whom 

■ill  things  were  created ,  that  arc  in  heaven,  and  that 


L  A  N  G  D  O  N.  155 

are  in  the  earth,  vifthle  and  invijible,  whether  they  be 
thrones,  or  dominlo?is,  or  principalities,  or  powers ; 
who  is  he/ore  all  things,   and  by  whom  all  things 
conjifl.     So  Paul  gives  the   glorious  rhara6ter 
of  Jefus  Chrift  in  the  firft  chapter  of  his  epiftle 
to  the  Coloffians,  and  again  farther  illuftrates 
it  in  the  beginning  of  his  epiftle  to  the  Hebrews  : 
And  the  beginning  of  John's  gofpel  gives  the 
fame  high  chara6ter,  which  may  be  much  bet- 
ter underftood  by  the  plain  language  of  the  in- 
fpired  writings,  than  by  any  metaphylical  jar- 
gon of  fome  antient  creeds,  or  of  more  modern 
Icliolaftic    divines-      The  gofpel  declares,  that 
this  wonderful  perfon  ivths  madeflejh,  and  in  hu- 
man nature  familiarly  converfed   with   men, 
preached  right eoiffnefs  in  the  molt  perfect!;  view  of 
his  Father's  law  and  government,  tellified  a- 
gainft  the  evil  works  of  the  world,  called  all 
men  every  where  to  repent,  and  fear  that  God  who 
is  able,  not  only  to  kill  the  body,  but  to  deftroy  both 
foul  and  body  in  hell.      He   made  a  full  revela- 
tion of  the  future  refurreBicn    of  the  dead,   the 
great  folemnities  of  the    day  of  judgment ,  "when 
he  himfelf  will  fit  as'  judge  in  his  Father^s  glo- 
ry,  the  happinefs  which  the  righteous  will  then 
obtain  in  the  heavenly  world,  and  the  dreadful 
fentcnce  v/hich  will  be  executed  on  the  wiclced,- 
Departfvom  me,  ye  ciirfed,  into  everlafiing  fire,  pre- 
pared for  the  devil  and  his  angels.      He  confirm- 
ed his  chara6ler   and  do6lrine  by  allonifliing 
miracles;  by  healing ^/Z  ?na?mer  ofdifeafcs,  com- 
manding winds  and  feas  into    obedience   at  his 
pleafurc,   and   raftng  dead  bodies  to  life,  cqfting 


15^  L  A  N  G  D  O  N.  * 

out  devils,  and  other  evidences  of  almighty  pow- 
er.     This  fame  divine  perfon,  tho'  he  was  the 
glorious  Lord  cf  all,,  call  contempt  on   all  the 
wealth  a  id  fplendor  of  this  worlds  and  fubmit- 
ted  to  poverty  and  conftant  labour  and  travel  : 
Yov  he  went  about  doing  good,  and  endured  hun- 
ger, and  thirl  and  wearinefs^  that  he  might  work 
t\\Q:  zvorks  of  his   Father  who  Jent  him  into   t)ie 
world.   And  when  he  had  iinidied  the  meiiage  he 
was  to  deliver,  he  meekly  lurrendered  hinilelf 
into  the  hands  of  his  malicious   enemies,   and 
humbLed  hiinlelf  to  death,   even  the   ignominious 
death  of  the  crofs,  that  he  might  make   a  perfect 
atonem.ent  for   fin  by   the  iacrifice   of  himfelf. 
But  he  gave  the  n^oft  complete   proof  that  he 
was  indeed  the  Son  of  God,  as  he  had  all  along 
declared  himfelf  to  be,  by  riftng  to  life  again  from 
tlie  grave, /Z)^  third  day,  as  he  had  told  his  difciples 
before  his  crucifixion  ;   and  then,  having  /(?/'/^r- 
iy  days  together flocwed  himfelf  alive  after  his  paffion, 
hy  majiy  infallible  proofs,  and  farther  inftrudted 
his  difciples  in  the  things  pertaining  to  the  kingdom 
of  God,   by   afccnding  into  heaven  in  a  cloud   '\i\ 
th.e  plain  view  of  iiis  difciples,  with  a  teftimony 
of  angels  that  he  will  come  again  in  lihe  manner  as 
PC  afcended. 

0 

All  this  taken  together  is  the  moft  wonder- 
ful, news  that  was  ever  proclaimed  to  mankind, 
in  the  proclamation,  the  divine  character  of  Je- 
ius  Chrift,  his  heavenly  doctrines,  his  mira  u- 
lous  v/orks,  his  aftonilhing  humiliation  and  fuf- 
ferii^HQ  foj-  the  fake  of  finful  men,  and  the  glo-^ 


L  A  N  G  D  O  N.  157 

ry  to  which  he  is  nowexalted  as  the  head  of  the 
church,  Lord  over  all  things,  and  the  appoint- 
ed judge  ot  the  woriJ,  are  ciofely  corneOed; 
and  ii,  m  this  connexion,  men  pay  due  attenti- 
on to  it,  it  is  luihcient  to  awaken  and  reiorm 
an  ignjraat  and  vicious  world. 

By  this  revekition  all  the  charaders  of  the 
inviiible  God  are  clearly  maniieHed.  We  have 
full  evidence  of  his  exiitence,  the  perfect  purity 
of  his  nature,  his  moral  government,  his  abhor- 
rence of  the  wickednels  of  mankind,  and  his  de- 
light in  mercy  as  tar  as  may  be  confiilent  with 
wddoni  and  juftice.  We  are  taught  to  fear, 
and  love  and  obey  him.  We  are  c'eterred 
from  In  by  the  'declaration  of  future  deltru6ti- 
on  from  the  Almighty  ;  and  are  encouraged  to 
repentance  ahd  a  life  of  godlinefs  and  virtue,  by 
the  promife  of  pardoning  mercy,  the  energy  of 
the  Spirit  of  God,  ?.nd  a  glorious  immortality  in 
heaven.  Our  minds  are  enlightened  with  hea- 
venly truth,  and  our  hearts  fubjedted  to  the  au- 
thority of  the  Son  of  God.  Inftead  offuperfti-' 
tion,  we  are  taught  that  worfliip  which  is  a- 
greeable  to  the  fpiritual  nature  of  the  fupreme 
Being;  and  inftead  of  former  ignorance,  we 
arc  brought  to  fee  clearly  every  thing  which 
relates  to  right  condud^  and  our  happinefs  in 
this  world  and  the  future.  In  this  revelation 
we  have  a  moft  perfed  fyftem  of  divine  truth 
and  moral  righteoufnefs,  far  more  excellent 
than  the  befl  inlh  u(5lions  of  the  moll  celebrated 
philofophers,  and  beyond  comparifon  more  powr 
crful  on  the  mind. 


i^-B  L  A  N  G  D  O  N. 

The  power  of  this  gofpel  was  evident  imme- 
diately after  the  lirft  publication,  in  opening  the 
eyes  of  multitudes  who  had  been  ignorant  of  the 
true  God,  and  devoted  to  the  fervice  of  idols, 
and  turniyig  them  from  darknefs  to  light,  and  from 
the  power  of  Satan  unto  God,  fo  that  they  receiv- 
ed remijfion  of  fins,  were  cleanfed  from  the  defile- 
ments of  vice,  became  holy,  and  obtained  a  title 
to  the  glorious  inheritance  of  thefaiiits.  It  con- 
quered ftrong  prejudices,  call  down  all  proud 
imaginations  and  reafonings,  which  exalted  them-- 
felves  againfl  the  knowledge  of  God,  and  brought 
into  captivity  every  thought  to  the  obedience  of  Chrifi, 
It  prevailed  more  and  more,  notwithftanding 
the  violent  oppofition  made  by  the  powers  of 
the  world;  and  numerous  converts  became 
worOiippers  of  the  true  God,  and  obedient  to 
his  will.  And  notwithflanding  the  gradual  a- 
batement  of  that  attention  due  to  the  gof- 
pel, which  might  naturally  be  expected  from 
length  of  time,  and  the  great  corruptions  which 
infeniibly  have  been  mixed  with  original  Chrif- 
tianity,  the  proclamation  continues  to  have 
great  eifc6t  from  age  to  age,  on  all  who  heark- 
en to  it,  and  is  the  power  of  God  to  the  falvation 
of  every  one  who  believes. 

What  proc iajjiation  from  heaven,  how^  won- 
derful, important  and  powerful  foevcr,  can 
have  any  ciFcc^t,  nnlels  it  is  believed  ?  If  we  do 
not  believe  it,  our  calc  is  the  lame  as  if  we  had 
never  heard  it.  But  our  l^elief  of  that  won- 
derful meflage,  brought  from  heaven  by  the  Son 


L  A  N  G  D  O  N.  159 

of  God,  muft  be  anfwerable  to  the  important 
defign  of  it :  For  according   to  our  faith,  fo  is 
the  efFe6t.      If  our  belief  of  the  glorious  gofpel 
is  weak  and  doubtful,  and  we  are  infenfible  of 
our  fins,  and  of  the  danger  of  everlafting  de- 
Urudion,  the  news  of  pardon  and  falvation  will 
be  received  with  dull  indifference.     A  procla- 
mation, publilhed  every  where   by  the  higheft 
authority,  muft  certainly  demand  very  folemn 
attention.      The  contents  of  it  cannot  be  mat- 
ters of  fmall  moment;  it  muft  be  defigned  to 
gain  full  credit,  and  to  anfwer  fome  great  pur- 
pofe.      In  the  very  nature  of  it,  the  accom- 
plifliment  of  the  end  propofed  muft  depend  on 
its  being  well  known,  underftood,  and  fully  be- 
lieved ;   and  for  this  reafon  the  new  teftament 
every   where  requires   faith  as  the  firft  and 
great  thing  neceflary    in    order   to  falvation. 
There  is  not  the  leaft  hint  in  the  proclamation, 
that  it  will  fave  men  whether  they  believe  it 
or  not ;  but  it  worketh  efFdually  in  them  that 
believe  it  with  all  the  heart. 

The  knowledge  of  the  glorious  chara6lers  of 
Jefus  as  the  Son  of  God, the  Creator,  Lord,  and 
heir  of  all  things,  who  came  into  the  world  as 
the  only  Redeemer  and  Saviour  of  men,  and  of- 
fered himfclf  on  the  crofs  as  an  atoning  facri- 
fice  for  our  fins,  fliining  clearly  into  the  mind, 
difpels  the  darknefs,  prefcnts  to  the  foul  new 
objeds  of  love,  fear,  hope  and  joy.  It  brings 
Ipiritual  &  eternal  things  into  clear  view,  and 
turns    men  from  all  their  Iiifts  and  evil  courf- 


i6o  L  A  N  G  D  O  N. 

es^  to  live  foherly,  righteovjly  and  godly  in  the  pre- 
fent  world:  And  this  is  the  beginning  of  that 
falvation  which  will  be  perfected  in  heaven. 

And  now  I  beg  leave  to  mention  two  or 
three  plain  inferences  from  what  has  been  faid, 
and  conclude  with  an  addrefs  to  miniflers  and 
chriftian  profeflbrs. 

Inf.  I.  If  the  original  proclamation  of  the 
gofpel,  publilhed  through  the  world  by  the  apof- 
tles,  contained  in  it  foniething  fo  alarming  as 
that  the  Son  of  God  came  from  heaven  with  a 
furprizing  meliage  of  mercy,  and  that  l.edied 
on  the  crofs  for  our  iins,  and  is  now  rifen  and 
glorified  at  his  Father's  right  ban  i  in  heaven^ 
exalted  far  above  all  principality,  and  power^ 
and  might,  and  dominion,  and  every  name  that 
is  named,  not  only  in  this  world,  but  alfo  in 
that  which  is  to  come. — If  thisiurprizing  proc- 
lamation was  what  produced  a  moft  extraordi- 
nary change  in  the  moral  ftate  of  the  world, 
which  could  not  be  effe6ied  by  all  the  learned 
labours  of  the  wifeft  men  for  many  centuries 
before  ;  how  can  they  be  thought  to  preach  the 
true  goipel,  who  degrade  the  charader  of  Je- 
fus  Chiiit  to  that  ot  a  meer  man,  and  deprive 
him  of  that  glory  which  he  had  with  the  Father 
before  the  world,  or  angels,  or  men  exifted  ? 
They  may  allow  him  to  be  a  greater  prophet 
than  all  who  came  before  him ;  to  have  deliv- 
ei*ed  a  more  perfect  iyftem  of  morals  than  a- 
ny  before   taught ;  to.  have    pradiled  his    own 


L  A  N  G  D  O  N.  i6i 

precepts  in  the  moft  exemplary  manner  ;  to 
have  confirmed  his  dodrine  by  the  molt  alton- 
illiing  miracles;  and  to  have  died  as  a  dilliii- 
guiihed  martyr  for  truth  and  rightcoufricls. 
But  all  this  tails  far  fliort  of  that  proclamation 
which  the  apoftles  publilhed  Concerning  him, 
and  would  not  have  produced  fuch  immediate 
and  marvellous  effe6i:s.  The  character  ot  iut  h 
an  extraordinary  man  might  excite  fomc  admi- 
ration, and  lead  the  wife  men  of  the  world,  to 
enquire  into  the  fyftem  of  morals  which  he  de- 
livered, compare  it  with  their  own,  and  re- 
ceive it  as  a  great  improvement  in  philoiophy  ; 
But  it  would  not  overpower  the  mind  with  the 
irreiiftible  authority  of  a  meflcnger  fent  directly 
from  heaven,  God's  agent  and  reprefentative, 
whom  he  has  employed  in  all  his  works,  by 
whom  God  himfelf  fpeaks  to  men.  The  apoftles 
moft  certainly  proclaimed,  that  God,  who  at 
fundry  t'unes,  and  in  divers  manners  /pake  unto  the 
fathers  by  the  prophets,  hath  in  thefe  la/f  daysfpoken 
wito  us  by  his  Son,  whom  he  hath  appointed  heir  rf 
all  things,  by  whom  alfo  he  tnade  the  ivorlds.  This 
was  what  arrefted  the  attention  of  mankind. 
Take  away  this  exalted  character  of  Jefus,  and 
the  peculiar  glory  and  power  of  the  gofpel  is 
gone. 

Inf.  2.  They  who- define  the  gofpel  only  as 
a  moft  complete  fyftem  of  morality  delivered 
by  Chriftj  and  preach  it  only  in  this  view,  are 
trying  over  again  the  fame  experiment  made 
by  the  antient  philofophers,  viz,  to  perfuado 
Vol.  IV.  X 


i62  L  A  N  G  D  O  N. 

and  reform  men  by  rational  arguments,  and 
inftruct  them  in  the  virtues  of  focial  life.  Some 
minifters  in  the  Chriftian  church,  to  avoid  the 
fneers  of  deifts  at  the  peculiar  doctrines  of 
Chrifiianity,  and  their  contempt  of  the  clergy, 
have  feemed  willing  to  compromife  matters 
with  them  on  thefe  terms  ;  viz,  that  if  they 
will  agree  to  treat  the  clergy  with  decency, 
and  confent  to  be  hearers^  they  will  engage  not 
to  offend  their  ears  with  any  difagreeable  doct- 
rines, but  entertain  them  merely  with  lec- 
tures on  moral  virtues.  But  however  fuch 
may  flatter  themfelves  that  they  are  minifters 
of  Chrift,  they  have  really  given  up  the  true 
gofpel,  and  very  far  advanced  to  the  lide  of  it  s 
adverfaries. 

Inf.  3.  When  we  hear  great  complaint, 
that  vice  is  prevailing  more  and  more  in  Chrift- 
ian countries,  we  may  conclude,  either  that  the 
gofpel  is  not  generally  proclaimed  in  the  orig- 
inal grandeur  of  it's  dodrines,  with  proper  zeal 
and  conftancy  ;  or  that  the  hearers  confider  it 
as  fomething  worn  out  with  age,  have  grown 
dull  of  hearing,  and  by  long  withftanding  the 
moft  powerful  means  of  converfion  &  falvation, 
are  at  length  given  up,  in  the  righteous  judgmeiit 
of  God,  to  bardnefs  of  heart,  and  blindnefs  of  mind, 
to  ircafure  up  wrath  againfi  the  day  of  wrath,  and 
revelation  of  the  righteous  judgment  of  God.  It  is 
to  be  hoped  the  former  is  not  generally  the 
caule  of  prevailing  wickednefs  at  this  day  in  our 
own  land,  however  it  may  be  in  fome  other  na- 


L  A  N  G  D  O  K  1^3 

-tions.  And  fince  there  are  flill  good  numbers 
bf  ferious  Chriftians,  difperfed  thro'  all  our 
towns  and  parilhes,  who  appear  willing  to 
hearken  to  the  word  of  Chrill,  and  obey  his 
commands,  we  have  reafon  to  hope  God  will 
not  wholly  forfake  us;  but  revive  his  work  in 
thefe  declining  years,  and  again  awaken  all  or- 
ders and  ages  to  attend  to  the  news  of  falvation 
by  his  Son  Chrilt  Jefus  our  Lord. 

I  will  now  fay  a  word  or  two  to  my  fellow 
labourers  in  the  gofpel.^  Permit  me  to  remind 
my  felt  and  you  of  the  important  work  to  which 
we  are  called,  and  the  hope  we  have  of  good 
fuccefs,  if  we  faithfully  preach  Chrift  Jefus  the 
Lord.  We  are  ilill  to  continue  that  fame  proc- 
lamation, which  was  at  lirll:  publifhed  by  the 
apollles ;  viz,  that  God  hath  exalted  that  fame 
Jefus,  who  was  crucified,  to  the  hiuheft  hon- 
ors  of  heaven,  and  that  he  was  anointed  of  God 
to  be  the  prophet,  priefl  and  king  of  his  church, 
according  to  the  fcriptures  of  the  antient  pro- 
phets, and  the  wonderful  atteftations  from  hea- 
ven to  his  divine  and  mediatorial  charaders. 
We  muft  conftantly  affirm  that  he  is  the  Cre- 
ator and  Lord  of  all,  and  that  he  is  the  only  Sa- 
viour from  lin  and  future  wrath.  We  muft  de- 
clare that  when  God  beheld  the  whole  world  ly- 
ing in  wickednefs,  and  {lri6t  juftice  demanded 
the  dellruction  of  the  whole  human  race  ;  when 
all  the  wifdoni  of  man  could  not  difcover  any  way 
of  deliverance,  or  reclaim  mankind  from  their 

*This  ferrnon  ivas  preached  before  an  affociat'ion  of  nitmjl- 
frs  Viet  at  Greenland^  in  the  vicinity  of  Portfinoutb,  New- 
Harnpjhire,  May  the  o,  1792. 


i(;4  ^I.  A  N  G  D  O  N: 

woful  ilate  of  ignorance   and  alienation  from 
him,  he  fo  loved  the  world  that  he  gave  his  only  be^ 
gotten  Scm,  that  ivhofoever  helieveth   i?t  himjhould 
7wt  perii'h,    but  have  everlafting  life ;  that  he  now 
commands  all  men  every  where  to  repent,  plead  the 
virtue  of  the  great  facrifice  ottered  on  the  crofs 
for  a  free  pardon,  and  heartily   commit  them- 
ielves  to  the  care  and  government  of  the  glori- 
ous Saviour,  that  they  may  be  conducted  in  the 
way  of  holinefs  by  his  word  and  Spirit  to  ever- 
lafting happinefs.      We  muft  declare  that  the 
Lord  Jefus,  having  fuffered  on  the  crofs  for  our 
fins,  arofe  again  from  the  dead,  afcended   into 
heaven,    liveth   Ibrever  to  make  intercellion 
for  us,  and  will  come  again  at  the   laft  day  in 
the  glory  of  the  Father,  with  his  holy  angels, 
to  judge  the  world,  deftroy  his  enemies,  and  re- 
ceive his  taithful  difcip]es  into  his  eternal  hea- 
venly kingdom.      We  muft  repeatedly  and  con- 
ftantly  proclaim  the  glorious  chara(5^ers  of  the 
Saviour,  and  infift   on  his  high  authority,  and 
by    this    call  men  to  repentance  and    newnefs 
of  life.      We  muft  teach  Chriftians  to  obey  their 
Lord's  commands,  and  follow  his  perfect  exam- 
ple, and  -jarge  them,  in   confequence   af  their 
j'aith,  to  all   manner  of  holy  converlation   and 
godlineis.      Le^s  take  heed  of  preaching  mo- 
rality  like  mere  phikfophers ;  but  command 
and     cxhortr    Chriftians    by    the    Lord    Jefus, 
that  tiiey  walk  worthy  of  their  holy  vocation, 
and  be  fruitful  ifi  every  good   work,  looking 
lor  his  le^ond  coming,  that  they  may  be  found 
of  him  without  I'pot  and  blamelefs.      And  let  us 
depend  on  God  to^nake  his  gofpel  the  power- 


L  A  N  G  D  O  N.  165 

ful  means  of  faving  the  fouls  of  our  hearers. 
We  have  no  reafon  for  difcouragement,  while 
we  preach  the  original  gofpel  faithfully.  We 
fliall  be  unto  God  a  Jweet  favour  of  Chrifl  in  them 
that  arefave4,  a?id  in  them  that  perifh.  His  word 
will  not  return  unto  him  void,  but  will  accompliOi 
the  great  delign  of  faving  all  that  believe  it; 
or  make  manitjeft  the  divine  juftice  in  the  con- 
demnation of  thofe  who  refufe  to  hearken  to 
the  gracious  mellage  which  he  has  lent  by  his 
beloved  Son.  Let  us  preach  Chrift,  once  cru- 
cified, and  now  glorified,  as  the  apoftlcs  did,  and 
God  will  give  us  fome  ieals  of  our  miniftry  to 
crown  us  with  joy  at  the  laft  day. 

I  will  conclude  with  a  brief  addrefs,  as  a  min- 
ifter  of  Chrift,  to  all  Chriftian  profefibrs. 

We  proclaim  in  your  ears,  that  God  hath 
fent  his  >Son  into  the  world  that  we  may  live 
through  him.  AH  have  finned,  and  become 
guilty  of  high  offences  againfl  the  King  of  hea- 
ven, and  the  laws  of  his  government.  The 
liearts  of  men  are  full  of  evil,  and  the  vices  of 
the  world  openly  Ihew  the  oppofition  of  man- 
kind to  the  holy  nature  and  declared  will  of 
God  ;  and  he  might  juflly  have  fent  his  Son  with 
*n  mefTage  of  wrath,  to  declare  his  determina- 
tion to  bring  fpeedy  deilruction  upon  all  the 
inhabitants  of  the  earth.  Your  own  conlcien- 
ces'  teftify,  that  you  have  ferved  divers  lufts  and 
vanitie'=;,  and  liave  tranfgreiied  ngainft  the  pre- 
cepts of  wifdom  and  righteoufnel  s.     The  wrath 


i66  L  A  N  G  i)  O  >J. 

of  God  is  revealed  from  heaven  againft  all  un- 
godlinefs  and  unrighteoufnefs  of  men,  who  hold 
the  truth  in  unrighteoufnefs;  and  unlefs  you 
repent,  you  mull  certainly  perifli.  But  God  is 
willing  to  pardon  and  fave  you,  and  is  recon- 
cilmg  the  world  to  himfelf  in  Jelus  Chrift,  the 
Mediator  of  the  new  covenant.  He  hath  not 
fpared  his  own  Son,  but  delivered  him  up  to 
death  for  our  otfences,  and  raifed  hmi  again 
for  our  juftification.  Juflice  and  mercy  are 
magnified  together.  He  has  given  the  full- 
eft  teftimony  againft  fin  in  the  fufFerings  of  his 
well  beloved  Son,  when  onr  iniquities  were  laid 
upon  him ;  and  promifed  remiilion  of  fins  for 
his  fake  to  all  that  truft  in  the  facrifice  which 
he  has  offered.  He  calls  you  to  confefs  your 
fins  with  godly  forrow,  renounce  them,  and  be- 
come fervants  of  righteoufnefs,  and  have  your 
fruit  unto  holinefs,  that  the  end  may  be  eternal 
life.  See  that  you  relufe  not  to  hearken  to 
the  glorious  medenger  fent  from  heaven.  Be- 
lieve and  obey  the  gofpel  of  Chrift,  and  you 
will  be  delivered  from  wrath,  and  obtain  eternal 
falvation  in  heaven.  But  how  can  you.elcape,  if 
you  negle6t  and  defpife  a  Saviour  of  fuch  an 
exalted  character,  and  go  on  ftill  in  your  evil 
ways  .(^  Turn  ye.  turn  ye,  why  will  ye  die?  If 
any  of  you  have  believed  the  gofpel  with  all 
the  heart,  depart  from  all  iniquity,  manifeft 
your  faith  by  obferving  all  things  whatioever 
Chrift  has  commanded.  He  is  your  glorious 
king,  and  you  mull  honour  and  obey  him  :  His 
government  is  wife  and  juft,  and  all  hs  iervants 


L  A  N  G  D  O  N.  1^7 

efteem  themfelves  happy  in  their  abfolute  fub- 
jedtion  to  him.  Never  perluade  yourfelves  you 
have  attained  to  the  faith  required,  unlefs  the 
great  defign  of  the  gofpel  proclamation  is  an- 
fwered.  You  are  called^to  attend  to  it,  that 
you  may  be  faved  from*  your  fins,  and  live  un- 
to God ;  and  this  is  the  efFedl  of  that  faith  which 
faves  men.  You  are  called  to  glory  and  vir- 
tue ;  to  feek  glory,  honour,  and  immortality 
by  patient  continuance  in  well  doing  :  and  the 
more  you  abound  in  every  good  work,  fo  much 
the  firmer  will  your  alTurance  be  that  you  fhall 
never  fall,  but  have  an  entrance  adminiftered 
abundantly  into  the  everlafting  kingdom  of 
ourLord  andSaviour  Jefus  Chrift. 

God  grant  that  Chrift's  minillers  and  people 
may  be  acknowledged  by  him  at  his  appearing, 
and  rejoice  together  in  his  prefence  forever* 
Amen» 


%l 


SERMON     LXVII. 

THE   BUSINESS  of  LIFE,  and  HOPE  in 

DEATH.* 

EY 

SAMUEL  LANGDON,     D.     D. 

Minijler  of  a  Congregational  Church,  Hamptonfalh, 
New  Hampjhire. 


AiJts  xiii.    3^. 

For  David,  after  he  hadfervedhls  own  generation 
by  the  will  of  God,  fell  on^fleep,  and  was  laid  imto 
his  fathers  y  and  faw  corruption. 


p 


aul,  that  eminent  apoftle  of  Jefus  Chrift, 
having  an  opportunity  ofpreaching  the  gof- 
pel  at  Antioch  in  Pifidia,  :n  a  fynagogue  of  the 
Jews,  reafons  from  the  fcriptures,  and  by  feve- 
ral  remarkable  paliages  clearly  proves,  that 
God  had  raifcd  up  a  Saviour,  Jefus,  the  prom- 
ifed  fon  of  David  ;  and  declares  that  after  his 

*  Thisfennon  was  preached  at  HamptoiifalI>,  }an  iiy 
1786  ;  being  the  Lord's  day  iollowing  after  the'funenJ 
of  Mf,shech  Weark  Efq.  J'lelidcin  uf  ibe  Statr  of 
N e:\v-Hanipili ire,  wl-iolV  charadcr  was  i'lfertrd  but  now  ■ 
is  omitted;  as  tlie  fubjed  is  dcligacil  for  more  genpra^  liff*. 
Vol.  IV.  Y 


1 73  L  A  N  G  D  O  N. 

crucifixion  by  the  malice  of  the  jewifli  elders, 
God  had  railed  him  from  the  dead,  and  fent  the 
word  of  falvafion  both  to  Jews  and  Gentiles, 
promifi ng  to  all  believers  juftification  unto  life 
eternal. 

In  the  courfe  of  his  argument  he  takes  par* 
tlcular  notice  of  two  or  three  remarkable  paflT- 
;iges  in  the  old  teftament,  which  plainly  fpeak 
of  the  Melhas.  His  firft  quotation  is  from 
the  fecond  pialm  ;  where  the  eternal  Father, 
jpcaking  of  the  McIFias,  fays.  Thou  art  my  Son, 
ibis  day  have  I  begotten  thee  :  This  he  brings  as 
plainly  implying  the  high  dignity  of  God's  a- 
nointed  above  all  creatures,  and  alfo  his  endlefs 
life,  or  fure  recovery  from  death  and  the  grave 
to  fupcreminent  glory  in  God's  prefence.  He 
then  produces  another  palTage  from  Ifa.  Iv.  3. 
Avherc  God  fays  by  the  prophet,  Incl'meyour  ear, 
and  come  vnto  me  ;  hear,  and  your  foul  fjatl  live; 
and  Iivill  mahean  cverlqfting  covenant  ivith  you,  e- 
ven  the  fure  mercies  oj  David;  and  then  goes 
on  to  defcribe  the  Meilias  as  a  leader  and  com- 
mander of  the  people  fent  from  heaven.  This 
text  the  apoltle  mentions  as  implying,  that  the 
Mcllias  was  to  be  a  perfon  on  whom  all  man- 
kind might  depend, even  to  the  end  of  the  world, 
jbr  the  enjoyment  ofall  bleflings,  and  unerring 
condu6t  in  the  way  to  eternal  happinefs  ;  which 
could  net  be  true,  if  that  great  perfon  was  to 
l)e  a  mere  man,  liable,  equally  with  earthly 
monarchs,  to  be  ftript  of  all  dignity  and  autho- 
rity ])y  death.      Then  lalily,  he  refers  his  hear- 


;L  A  N  G  D  O  N.  171 

ers  to  thofe  words  in   the  fixtcenth  Pfalm^  ror 
thou  wilt  not  leave  my  foul  in  hell,  neither  wUt  ibou 
Suffer  thine  Holy  One  to  fee  corruption.      As  this 
text  was  generally   undcrltood  by   the  jewilh 
Rabbles  of  that  day  to  have  rcfpc6t  to  the  Mel- 
iias,  the  apoftle  prelTes  it  upon  them_,  as  evi- 
dently implying   that  he  was  to   fuficr  death ; 
but  that  he  fliould  not  fee  corruption,,    but  be 
railed  from   the  grave  by  the  divine  power,  in 
a  manner  which  fhould  diitinguifli  him  from  all 
other  men.      And  to  prevent  every  evafion  of 
this  capital  argument,  he  particularly  proves 
that  David  could  not  be  fuppofed  to  fpcak  thcfe 
things  of  himfelf;  becaufc  if  he  had  reference 
to  his  own  exemption  from  the  corruption  of 
the  grave,  and  his  reftoration  from  the  Hate  of 
the  dead,  what  he  faid  was  plainly  proved  falfc 
by   the  event :  For  however  great  and  good  a 
man  he  was,  and  however  favoured  by  heaven, 
he  was  not  in  any  refpe6t  exempted  from   the 
common  law  of  mortality ;  but  having  been  a 
fervant  to  the  will  of  God  in  his  own  generati- 
on, he  fell  afleep  in  death,  was  buried  ni  the  le- 
pulchre    of  hie    fathers,   and   like  them  cor- 
a'upted  in  the  grave  without  a  releafe.      There- 
fore the  apoftle's  inference  was  undeniably  jull, 
that  thefe  words  arc  not  applicable  to  any  other 
perfon  than  that  Jefus,   wlio  was  railed  from 
the  dead  by  divine  power,  before  he  had  Icen 
corruption,  of  which  fa 61:  all  the   apoftlcs  were 
appointed  to  be  fpecial  witnelles. 

:^    7'hc  defign  and  connexion  of  our  text  appears 


1^2  L  A  N  G  D  O  N, 

by  what   has  been  obferved  :  But  I  fhall  not 
coniider  it  in  an  argumentative  view.      The 
liniple  affirmation  of  what  was  plainly    verified 
in   David,  is  fufficient  to  afford  us  very  ufeful 
inftrudlions  as  to  the  life  and  death  of  the  moll 
eminent  men.      While  they  live,  they   ferve 
their  own  generation  by  the  will  of  God ;  or,  as 
the  greek  may  as  well  be  tranllated,  they  min- 
ifter  to  the  will  of  God  in  their  own  generati- 
on ;  and  then  fall  afleep  in  death,  are  laid  unto 
their  fathers,  and  fee  corruption.    If  we  attend 
to  the  text,  and  digeft  it  well  on  our  thoughts, 
it  teaches  us  our  duty  in  life  ;  our    true  hon- 
our and  happmefs  ;  v/hat  forms  a  great  and  good 
character  meriting  univerfal  efteem  ;  how  lim- 
ited our   time   of  fervice  in  this  world ;  and 
what  realon  we  have  to  rejoice  that  the  gofpel 
foftens  down  the  terrifying  idea  of  death,  by 
the  alTurance   of  a  refurredion  of  the  dead ; 
that  notwithftanding  the  moft  eminent  fervants 
of  God  mull  fee  corruption,  they  only  fall   a- 
fleep,  to  awake  at  the  ialt  day,  and  live  forever 
with  Chrift. 


» 


I.  We  may  obferve  in  our  text,  what  is  our 
duty  in  iite,  viz,  to  ferve  our  own  generation 
by  the  wi  1  of  God  ;  or,  in  another  conftruc- 
tion  of  the  words,  to  minifter  to  the  will  of 
God  in  our  own  generation  ;  and  that  this  is 
our  true  honor,  as  great  a  chara6fer  as  we  can 
aim  at. 

Every  man  has  fome  part  of  fervice  to  per- 


L,A  N  G  D  O  N.  175: 

form  for  the  benefit  of  the  world  in  his  own 
day.  God,  who  originally  fixed  the  conltitu-- 
tion  and  order  of  things,  requires  every  man 
to  a£t  in  fubierviency  to  the  general  plan,  and 
do  every  duty  for  which  he  is  qualified,  and 
which  arifes  from  our  various  fituations,  con- 
ne6tions  and  fubordinations  in  life. 

Whether  we  pay  regard  to  God  the  univer- 
fal  Kin^r^  and  perform  the  work  v/hich  we  have 
to  do  in  the  world  as  his  fervants,  with  rever- 
ence of  his  authority,  and  a  defire  of  his  appro- 
bation ;  or  from  no  other  views  than  to  pro- 
vide for  our  own  comfort  and  pleafure,  and  fe- 
cure  the  advantages  of  focial  intercourfe  with 
mankind  :  we  find  it  necefiary  to  be  employed 
in  one  way  or  another,  and  cannot  pafs  thro' 
life  wholly  una(5f:ive. 

There  are  indeed  fome  perfons  who  feem  to 
have  come  into  the  world  for  almoft  no  fervice„ 
They  fpend  their  days   in  folly  and  idlenefs, 
make  no  good  improvement  of  the  pov/ers  of 
body  or  mind,  pay  little  attention  to  their  own 
intereft  in  any  refpe(5t,  and,  after  having  made 
their  appearance  among  mankind  for  a  time, 
juft  to  fill  up  an  empty  place,  die  unlamented, 
and  are  immediately  forgotten,    as  if  they  had 
never  been.      But  he  that,  in  the  loweft  Situa- 
tion   of  life,  contributes  tlie  fmalleft   part  to 
the  general  bufinefs  of  the  world,  to  the  utmoft 
of  his  talents  and  opportunities,  fo  far  minifters 
to  the  will  of  God,  and  anfwers  the  purpofesof 
his  prefent  cxiftence. 


174  L  A  N  G  D  O  N. 

The  world  in  general  is  continually  in  a6lion, 
engaged  in  a  vaft  diverfity  of  labors  and  defigns ; 
in  providing  thenecellaries  of  life,  purfuing  con- 
veniences, or  luxurious  and  pleafurable  grati- 
fications, cultivating  the  ground^  carrying  on 
manufadures  and  mechanical  arts,  and  mana- 
ging the  various  branches  of  commerce  ;  or  in- 
riching  their  nunds  with  treafures  of  knowledge, 
and  tracing  the  boundlefs  openings  of  fcience; 
or  engaging  in  the  many  public  offices  neceffa- 
ry  for  the  welfare  of  civil  and  religious  fociety, 
and  managing  the  arduous  affairs  of  kingdoms. 

It  is  impofTiblc  for  multitudes  to  live  toge- 
ther in  fafety  and  comfort  without  the  form  & 
order  of  civil  fociety.  The  providence  of  God 
points  out  the  necelTlty  of  government ;  the 
world  in  general  is  fenfible  of  it ;  and  tho'  ty- 
ranny oiten  ufurps  the  place  of  rational  autho- 
rity, yet  men  willingly  fubmit  to  the  heaviell 
yoke,  rather  than  fuffer  the.miferable  confe- 
quences  of  anarchy  by  the  dilTolution  of  govern- 
ment. But  when  civil  fociety  is  formed  on 
rational  principles,  plainly  tending  to  promote 
the  happinefs  of  the  whole  body,  it  refembles 
the  order  which  takes  place  among  the  angels 
of  hqaven,  and  the  fupreme  government  of  the 
King  of  kings ;  and  every  man  who  fills  a 
ftation  of  eminence  in  fuch  a  government,  and 
difcharges  the  duties  of  it  wifely  and  iaithfully, 
merits  high  efteem  and  honor.  Civil  rulers, 
in  exalted  ftations,  who  ufe  their  autliority  for 
a  icnor  io  evil  doers,  and  an  encouragement  to 


L  A  N  G  D  O  N.  175 

ibem  that  do  well,  art  as  gods  to  their  fellow 
men;  and,  to  excel  in  comnnunicating  the 
bleffings  of  good  government  to  the  multitudes 
of  mankind,  deferves  far  greater  renown  than 
that  of  mighty  heroes,  whofe  only  glory  was 
that  they  deluged  the  earth  in  blood,  and  tri- 
umphed in  the  diftrelTes  of  their  fellow  mor> 
tals. 

The  military  man  performs  a  necefTary  and 
honorable  part,  and  mull  rife  high  in  the  ef- 
teem  of  his  country,  when  he  employs  hi3  mar- 
tial courage  and  Ikill  to  defend  it  from  unpro- 
voked hoftile  invalions  and  depredations.  So 
long  as  the  lulls  of  men  are  warring  ^yithin 
them,  and  breaking  thro*  all  reftraints,  nations, 
as  well  as  individuals,  will  commence  enemies 
to  each  other,  and  from  time  to  time  fill  the 
world  with  the  din  of  arms.  No  nation  can  be 
fecure  of  uninterrupted  peace ;  and  to  be  al- 
ways prepared  to  repel  invaders,  is  the  furefl 
way  to  keep  all  enemies  at  a  diftancc.  There- 
fore the  virtues  ot  a  great  general,  whofe  mar- 
tial ardor  is  infpired  by  love  to  his  country, 
dire6led  by  fuperior  wifdom  and  prudence,  and 
tempered  with  all  the^feelings  of  humanity  and 
principles  of  jullice,  cannot  fail  to  place  him  in 
a  very  exalted  point  of  view,  both  to  his  coun- 
try and  the  world  :  For  he  ferves  his  genera- 
tion in  matters  of  great  concern,  in  detcnding 
liberty,  property,  and  life,  while  he  cxpofcth 
himfelf  to  every  hardfliip  and  danger ;  and  his 
officers  and   foldicrs  claim  lome  Ihare  ip  his 


J76  L  A  N  G  D  O  >T. 

honor,  as  far  as  they  copy  the  fame  chara6^fers. 
Who  can  rival  the  dignity  of  a  WASHING- 
TON, whofe  patriotifm  was  completely  difin- 
terefted,  and  in  whom  all  excellencies  united  to 
fave  thefe  american  States  ? 

The  minifters  of  juflice  alfo,  and  all  fubordir 
nate  officers  of  civil  fociety,  who  alTift  in  pro- 
'motingthe  important  ends  of  government,  and 
extend  it's  falutary  influence  through  all  par- 
ticular bodies  and  orders  of  people,  are  fixed  by- 
divine  providence  in  their  feveral  polls  of  fer- 
vice,  that  they  may  accomplifli  the  will  of  God, 
and  do  good  in  their  generation  by  fecuring 
the  peace  and  order  of  the  world. 

Likewife  men  of  fuperior  learning,  who  car- 
ry arts  andfciences  to  greater  perfection  among 
mankind,  and  enrich  the  world  with  new  difco- 
veries,  and  all  the  uleful  improvements  of  geni- 
us; whether  they  are  employed  in  the  inftruc- 
tion  of  youth,  or  as  divines,  phylicians,  or  law- 
yers,do  great  fervice  in  their  generation,  when 
they  direct  their  learning  to  the  glory  of  God, 
and  the  benefit  of  men. 

The  merchant  fervc's  his  generation  agree- 
ably to  the  wi,l  of  God,  by  the  prudent,  honeft, 
and  indullrious  management  ot  that  commerce 
which  encourages  agriculture  and  all  kinds  of 
labor,  and  fupplies  us  with  every  comfort  and 
convenience  of  life. 

Tradfemcn   of  almoft  every  fort,  who  dili- 


L  A  N  G  D  O  N,  17 


/  / 


gently,  and  honeftly  puifuc  their  feveTal  occu 
pations,  are  likewile  to  Lc  conlidered  oS  miiiir 
tring  to   the    divine  will,    by    promoting   ihc 
\viie  de(igns  of  his  good  providence  in  their  dny . 
Their  various  callings  are   neceiikfy  -Ibr   (!<.■ 
general  benelit  of  the  world,  and  liC,  Wh.     ' 
infinite  wifdom  orders  all  the    aflairs  of  in^n, 
hath  appointed  them  to  thefo  different  employ- 
ments. 

The  fame  maybe  faid  of  thofe  whofe  bufinefs 
is  on  the  feas,  who  hazard  their  lives  to  main- 
tain an  intercourle  among  the  nations,  or  by 
the  toils  of  the  iifliery  bring  in  the  wealth  of 
the  ocean  ;  and  likewife  offuchas  by  daily  la- 
bor on  the  land  procure  their  necedary  i'ap])ort, 
and  aflift  in  the  bufinefs  of  the  world.  All  thefc 
arc  uieful  in  their  generation.  No  man  is  to 
be  defpiied  who  acts  his  part  wx^ll,  and  improves 
his  natural  pov/ers  in  that  way  which  provi- 
dence has  pointed  out  to  liim,  tho'  in  the  low- 
eft  fervices  of  the  great  family. 

Tlie  hufljandm.an,  however  his  enploymcnt 
may  be  defpifed  by  men  of  pride  and  picalurc, 
is  doing  that  work  for  which  man  was  origiiiiul|i- 
ly  deiigned.  Adam  was  fen t  into  the  garden  of 
Ivden  to  drefs  and  keep  it,  and  wa&- command- 
ed to  replenilh  the  earth  and  fubduc  it.  '  Oct 
of  the  ground  God  caufes  every  tiding  to  grow 
which  is  nccelfciry  for  food,  and  liatli  made  in\ 
irien  dependent  on  the  increafe  of  t".'.9  field  : 
It  is  the  fu])port  ofkinj-s,  as  well  as  the  iov/er 
Vol.  IV.  '}] 


1 78  L  A  N  G  D  O  N. 

Tanks  of  men;  and  without  the  continual  la- 
bors of  the  farmer,  all  muft  foon  perifh  under 
the  curfe  pronounced  on  the  earth  in  confe- 
quence  of  the  entrance  oflin.  Far  the  greater 
part  of  men  are  called  to  this  primitive  employ- 
ment; and  it  might  greatly  increafe  the  happi- 
nefsofthe  nations,  if  multitudes,  who  are  now 
bufy  only  i  n  miniftring  to  the  moft  foolifli  and 
pernicious  luxuries  of  the  world,  could  be  indu- 
ced to  quit  their  bufy  idlcnefs  for  the  ufeful 
employjncnt  of  tilling  the  ground,  which,  in 
it's  very  nature,  is  free  from  temptations  to 
vice,  and  friendly  to  virtue  and  religion. 
Therefore  let  not  the  farmer  be  afhamed  of 
his  employment,  or  envy  the  inhabitants  of  po- 
pulous cities,  as  living  an  cafier  life,  and  enjoy- 
ing more  pleafure  ;  but  be  content  with  the 
bleflings  with  v/hich  God  rewards  his  labors, 
and  thankful  that  he  hath  every  thing  necefla- 
ry  for  his  comfort,  and  power  to  contribute 
his  part  towards  the  expences  of  fociety,  and 
the  liipport  of  the  world. 

While  we  ferve  our  generation  in  any  fuch 
ways  as  have  been  mentioned,  we  are  minift- 
ving  to  the  will  of  God,  as  fervants  under  him 
to  do  what  he,  who  governs  all  things,hath  made 
neceflary  for  the  general  order  and  benefit  of 
mankind.  The  divine  will  hath  appointed,  and 
continually  regulates,  the  frame  and  all  the 
movements  of  the  univerfe ;  evei*y  relation 
and  connexion  of  human  affairs  ;  and  every  part 
which  is  proper  to   be  aded  among- the  many 


L  A  N  G  D  O  N.  179 

millions  who  inhabit  this  globe  ;  and  every 
thing  is  'balanced  fo  as  may  bell  concur  with  the 
great  ends  of  his  univerfal  empire  :  Nor  can 
thefe  ends  be  defeated  by  the  weaknefs  or  wick- 
ednefsofmen;  but  his  wifdom,  goodnefs  and 
juftice  will  be  manifefted  in  the  final  illue  of 
things. 

But  if  we  confider  our  relation  to  another 
world,  and  would  hope  for  a  reward  hereafter 
for  all  our  fervice  in  the  prefent  world,  we  muft 
govern  our  condu6l,  even  in  the  common  con- 
cerns of  life,  by  a  religious  regard  to  God,  and 
a  lincere  habitual  defire  to  do  every  thing  a- 
greeable  to  his  will.  All  Chriftians  ought  to 
obferve  that  apoftolic  dire6fion  :  Whether  there- 
fore ye  eat ,  or  drink,  or  whatfoever  ye  do,  do  all  to 
the  glory  of  God.  We  belong  to  Chrift,  and 
mull  be  devoted  to  his  fervice,  who  hath  re- 
deemed us  by  his  own  mofl  precious  blood ;  and, 
aiming  to  know  the  whole  compais  of  our  duty 
in  life,  we  muft  attend,  not  only  to  the  more 
immediate  exerciies  of  godlinefs,  but  to  every 
part  of  that  work  to  which  we  are  called  in 
common  life^  according  to  our  feveral  flations 
and  capacities.  Whether  our  talents  are  more 
or  lefs,  they  muft  be  faithfully  improved.  He 
that  hath  but  one,  muft  not  neglect  it ;  and  he 
to  whom  God  hath  given  greater  abilities,  and 
who  is  called  to  more  difficult  and  diftinguilhing 
fervices,  muft  not  decline  the  labor,  but  do  his 
work  with  a6livity  and  patienc'e  ;  not  merely 
Avith  a   view  of  gaining  human  applaufe,   but 


8o  L  A  N  G  D  O  It 


i6o 


-that  he  may  have  his  mailer's  approbation,  wheit 
he  is- called  to  give -an  account  of  himfelf  to 
God. 

This  v/as  the  great  honor  of  David  and  Solo- 
mon, that  they  were  obedient  to  God's  will, 
and  fought  his  glory.  This  adds  peculiar  luf- 
tre  to  the  character  of  luch  as  are  in  elevated 
ftations.  The  fear  of  God  gives  the  great  and 
good  man  a6livity,  firmnels  of  mind,  courage 
in  the  grcatefc  difficulties,  and  patience  and  per- 
feverance  in  the  mod  arduous  labors;  and 
raifes  him  equally  above  the  flatteries  andcen- 
lures  of  the  world  :  By  this  even  our  common 
employments  become  acts  of  religion  ;  and  dili- 
gence and  fidelity,  even  in  the  loweft  bufinefs  of 
this  life,  will  fecure  the  rewards  oi"  the  future 
world. 

What  has  been  faid  prepares  the  way  for  the 
farther  intlru^tions  contained  in  the  text  ; 
therefore  I  lliall  now  lay  before  you  a  fecond 
obfervation,  viz. 

II.  That  we  have  a  very  limited  time  offer- 
vice  in  this  world,  and  i^iufl:  loon  be  gathered 
to  our  fatlicrs,  and  lee  corruption  in  the 
grave. 

The  inhabitants  of  tliis  earth  remain  the  fame 
but  a  Ihort  ipace  of  time;  they  are  continued 
by  a  conftant  fucceflion  of  generations.  Ojir, 
generation  p'lffeib  aivay,  fays  the  royal  preacher^ 


L  A  N   G  D  O  N.  i8f 

and  another  generation  Cometh  ]  but  the  earth  abid- 
.eth  forever.  There  are  now  hundreds  of  milli- 
ons of  men  living  on  this  globe,  all  biiiily  em- 
ployed, and  as  thoughtleis  of  any  change  as  if 
their  relidence  were  fix'd  here  forever.  Yet  it 
is  evident,  by  repeated  oblervations  on  the 
numbers  of  deaths  and  births  in  populous  plac- 
es, that,  taking  one  with  another,  the  life  of  man 
is  iinilli 'd  in  about  forty  years,  and  that  the 
whole  number  of  the  inhabitants  is  changed  in 
that  fhort  period,  &  a  new  generation  appears  on 
the  ftage.  We  ourielves,  who  have  by  divine 
goodnefs  continued  in  the  bulinels  of  the  world 
forty  or  fifty  years,  may  plainly  obferve  in  the 
places  which  we  have  known,  how  the  fathers 
are  generally  gone>  and  a  young  multitude  is 
rifen  up  in  their  room.  Yet  the  alfairs  ot  the 
world  keep  their  courie  ;  as  foon  as  one  man  is 
called  OiTfrom  his  ftation  bv  death,  another 
takes  his  place,  and  all  the  deligns  of  providence 
and  grace  are  carried  on  by  a  fucceflioai  of  in- 
ilruments. 

Therefore  men  can  only  ferve  God  in  their 
own  generation.  They  are  called  to  work  in 
their  own  day,  until  the  night  of  death  comes, 
when  their  labor  is  over.  David  was  railed  to 
the  throne,  to  complete  the  ccnqueft  of  the  C;- 
nemiesof  Ifrael,  perfect  the  government  which 
God  had  eftabliflied  among  them,  and  prepare 
the  rich  materials  for  a  magnificent  temple, 
that  the  name  of  Jehovah  might  be  univcrially 
known    and    glorified     among    tb.e     Gentiles, 


i82  L  A  N  G  D  O  N. 

Great  was  the  work  which  he  accomplifhed, 
and  he  had  the  honor  of  being  a  remarkable 
type  and  progenitor  of  the  expe6led  ^Saviour 
of  Ifrael :  But  his  day  at  length  was  finifhed  : 
Tho*  he  reigned  forty  years^  and  was  conftant- 
ly  active  in  war  and  government,  yet  nature 
could  not  hold  out  longer,  and  he  yielded  his 
crown  with  all  it's  cares  to  his  fon,  and  fell  a- 
ileep  in  death.  The  fame  period  of  years  fin- 
ifiied  the  glory  of  Solomon's  reign,  bro't  on 
an  unhappy  change  in  the  kingdom,  and  made 
way  for  a  feries  of  national  calamities.  Thus 
all  the  following  kings  a6ted  their  feveral  parts ; 
feme  well,  many  of  them  very  wickedly  ;  and  di- 
ed, feme  V,  ith  honor,  after  having  done  many 
worthy  things;  others,  with  infamy,  having 
been  guilty  of  the  greateft  crimes,  and  leaders  in 
the  corruption  of  religion.  The  antient  pro- 
phets were  ient^  one  after  another,  as  melfen- 
gers  oiGcdtohis  people;  and  when  they  had 
finifhed  their  teftimony,  were  called  away  by 
death.  And  the'apoftles  of  our  Lord  Jefus  in 
a  few  years  accompliflied  their  miniftry,  and 
left  the  churches  to  be  taken  care  of  and  con- 
tinued thro'  all  future  ages  by  a  fucceflion  of 
pallors.  Thus  we  fee  all  focieties  going  on^ 
continually,  all  offices  in  kingdoms  and  ftates 
changing  from  hand  to  hand,  as  death  puts  an 
end  tothefervice  of  one,  arid  then  of  another. 
None  are  lufFered  to  continue  long,  either  in 
pnblic  or  private  life. 

Thatfcntence,   Dii/l.  thou  art,  and   unto  duji 


L  A  N  G  D  O  N.  183 

Jhalt  thou  return,  extends  to  every  defcendant 
from  Adam,  high  and  low,  rich  and  poor.  The 
empire  of  death  is  univerfal ;  it  has  a  commif- 
jfion  againft  the  wife,  the  noble,  and^  mighty,  as 
^yell  as  againft  the  lower  dalles  of  men,  often 
arrefts  them  in  an  unexpected  hour,  in  the  midft 
of  flattering  fchemes  and  opening  profpedts, 
and  lays  them  in  the  duft. 

Human  life  once  had  a  long  period  of  many 
hundred  years ;  but  it  gave  encouragement  to 
an  univerfal  fpread  of  wickednefs,  which,  ia 
.  righteous  jtidgment,  God  punifhed  by  deilroy- 
ing  the  world  with  a  flood.  Therefore  when 
the  earth  was  reftored,  and  proper  time  allow- 
ed for  repeopling  it,  the  great  Lord  of  all  re- 
duced the  life  of  man  to  the  prefent  contracted 
mealure.  And  now  the  days  of  our  years  are 
three/core  years  and  ten  y  and  if  by  reafon  of/lrengtb 
they  be  fovif core  years,  yet  is  their  Jlrengtb  labor  and 
forrow ;  for  it  is  foon  cut  off,  and  we  fiee  away. 
But  even  of  this  fliort  courfe  of  years  we  have 
no  aflurance.  Very  few  continue  to  fuch  ad- 
vanced age ;  our  bodies  are  fubje6ted  to  a  mul- 
titude of  fatal  difeafes,  which  at  the  earlieft 
years  may  finifli  our  life.  Neither  are  we  fe- 
cure  a  day  or  a  moment  from  fome  fudden  at- 
tack of  our  grand  enemy,  which,  without  warn- 
ing, may  join  us  with  the  congregation  of  the 
dead. 

When  we  look  back,  how  foon  have  we  run 
thro*  our  early  youth  1   How  fpeedily  have  we 


i84  L  A  N  G  D  O  N. 

pafs'd  along  to  thirty,  forty,  or  fifty  years  f 
And  how  very  (liort  does  all  our  paft  life  ap- 
pear !  We  comprehend  the  whole  of  it  in  one 
glance  of  thq't ;  it  is  as  yefterday  when  it  is  paft, 
or  the  dream  ot  a  night,  or  a  tale  that  is  told. 
And  if  we  look  forward,  and  number  our  re- 
maining days  with  wiidom,  ive  fliall  fum  up  the 
account  in  the  lame  conciie  manner,  and  be 
ready  to  join  heartily  with  the  pfalmill,  and  fay. 
My  days  are  an  band-breadth,  and  mine  age  as  no- 
thing before  thee ;  verily  every  man  at  his  beji  eflatis 
m  altogether  vanity. 

When  our  minds  and  hands  are  engaged  in 
bufinefs  which  we  are  earneft  to  finilh,  time 
pafles  away  fwifter  than  we  are  aware.  We 
find  it  is  gone  before  the  work  is  acccomplifli- 
ed,' and  fee  the  neceliity  of  improving  every 
moment.  Jull  fo,  if  our  hearts  are  intent  upon 
ferving  God  and  our  generation,  we  ihall  think 
life  very  Ihort,  and  fee  the  necefTity  of  doing 
with  our  might  whatever  our  hands  find  to  do. 
Our  day  will  foon  be  over.  It  highly  concerns 
us  to  make  the  belt  improvement  of  life,  that 
we  may  not  loie  the  reward  of  good  fervants. 
It  requires  much  time,  at  firft,  to  furnilli  our- 
ielves  for  any  diftinguifliing  fervices.  Know- 
lege  is  acquired  by  continual  ftudy,  obfervation 
and  experience.  We  can  fcarcely  perform 
great  things,  until  we  have  advanced  to  tlie 
niidfi  ot  life  ;  and  then,  as  foon  as  we  feel  fomc 
ftrength  ot  mind  to  difchargc  the  duties  of  more 
important  ftations^   the  fymptoms   of  natural 


L  A  N  G  D  O  N.  iQ 


lifejhall  appear,  then  fljall  we  al/o  appear  unib  bun 
in  glory,  and  live  forever  with  the  Lord.  Let  iis 
blefs  the  God  and  Father  of  our  Lord  Jeiiis 
Chrilt,  who,  of  his  abundant  mercy,  hath  begot- 
ten us  again  to  a  lively  hope,  thro*  the  refiirreaion 
of  Jefus  Chrijlfroni  the  dead,  to  an  inheritance  in-^ 
corruptible,  and  iindefiled,  and  which  fadeth  not  a- 
way,  referjed  in  heaven  for  believers,  who  are  kept 
by  the  power  of  God  for  that  flilvation,  which 
is  made  ready  to  be  revealed  at  the  end  of  the 
world.  Let  this  hope  be  our  comfort  in  the 
near  views  of  our  own  death,  and  when  we 
mourn  for  our  deceafed  Chriftian  friends.  , 


Vol.  IV  Bb 


SERMON       LXVIII. 

THE  DIVINE  GOVERNMENT  MATTER 
OF  UNIVERSAL  JOY. 

BY 

CHARLES  BACKUS,     A.   .  M. 

Pq/ior  of  a  Congregational  Church,  Somers, 
Conne&iciit. 


Pfalm,  xcvii.    i. 

The    Lord   reignefh,   let    the  earth  rejoice ;  let  the 
multitude  of  ijles  be  glad  thereof. 

Thefe  words  are  part  of  a  defcription  of  the 
awful  and  glorious  Majefly  of  Jehovah, 
and  call  upon  mankind  to  rejoice  in  hisuniver- 
fal  dominion.  Clouds  and  darknefs  are  round  a- 
bout  him  :  Righteoufncfs  and  judgment  are  the  hab- 
itation of  his  throne.  Aflregoeth  before  him,  a?id 
burneth  up  his  enemies  round  about.  His  li^J)t- 
nings  enlightened  the  world :  The  earth  faw  and 
trembled.  The  hills  melted  like  wax  at  the  prefence 
(fthe  Lord,  at  the  prefence  of  the  Lord  of  the  whole 
earth.  The  heavens  declare  his  righteoif/wf^,  and 
hit  the  people  fee  his  glorv. 


1^6       '  BACKUS 

llje  earth,  and  the  multitude  of  ijles,  are  proba- 
bly uled  by  the  Pfalmift  for  the  two  general 
divifions  of  the  inhabitants  of  the  world,  Jews 
and  Gentiles.  The  earth  is  fometimes  ufed  in 
a  limited  fenfe  in  the  facred  writings.  I  lies 
is  an  appellation  frequently  given  in  the  old 
teftament  to  the  Gentiles,  or  to  the  nations 
who  did  not  defcend  from  Abraham.  Haiah 
writes,  when  prophelying  of  Chrilt  and  the  ex- 
tent of  his  kingdom,  Hejhall  not  fail,  nor  be  dif- 
c  our  aged,  till  he  have  fet  judgment  in  the  earth  ; 
and  the  ifles  fhall  wait  for  his  law.  In  looking 
back  to  the  origin  of  nations,  in  Genifis  xth. 
we  find  that  the  ifles  of  the  Gentiles  were  firft  in- 
habited by  the  defcendants  of  Japhet;  who  re- 
mained in  paganifh  darknefs  for  many  hundred 
years  after  the  Pfalmift 's  time.  Enlightened 
by  the  ipirit  of  infpiration,  he  looked  forward 
to  the  day  when  the  lamp  of  divine  truth  would 
be  carried  beyond  the  bounds  of  Canaan,  and 
calls  not  only  upon  the  people  who  now  enjoy- 
ed revelation,  but  alio  upon  the  multitude  of 
nations  who  (hould  hereafter  be  vifited  with  the 
day  fprin^ from  on  high,  to  be  glad  and  rejoice  in 
the  univerfal  and  gracious  dominion  of  the  on- 
ly true  God. 

Let  us  at  this  time  confider  the  divine  go- 
vernnient,  and  the  caufes  of  rejoicing  which  it 
altbrds. 

In  confidering  God's  -government  of  the 
v.'orid,  we  are  led, 


BACKUS.  197 

r.  To  acknowledge  his  right"  as  its  Author. 
It  is  irnpoiiible  to  account  lor  the  exiftence  of 
creatures,  without  having  recourfe  to  an  uncre- 
ated, eternal,  independent  Spirit  as  the  caufe, 
who  muft  poilefs  the  higlieft  perfe6lion.  The 
Lord  he  is  God,  It  is  he  zvho  hath  made  lis,  and  not 
we  ourfelves.  He  created  the  heavens  and  the 
earth,  and  all  the  variety  of  inhabitants  which 
people  the  air,  the  earth,  or  the  lea.  His 
right  to  govern  the  world  muft  be  original 
and  unalienable.  The  earth  is  the  Lords,  and  the 
fidlnefs  thereof ;  the  world  and  they  that  dwell  therein. 

n.  God  alone  can  uphqld  creatures  in  being. 
All  the  power  which  they  can  poffefs,  mull  be 
wholly  derived  from  their  Author.  There  can 
be  but  one  Being  in  the  univerfe  who  is  inde- 
pendent. This  Being  muft  be  God  :  He  will 
not  give  his  glory  to  another.  Could  creatures 
fupport  themfelvesin  exiftence,  they  would  be- 
come independent,  would  ceafe  to  be  under  the 
divine  government,  and  might  overthrow  it,  or 
at  leaft  prevent  the  accomplifl:iment  of  it's  de- 
i\gn?^.  To  afcribe  independence  to  creatures, 
would  be  as  abfurd  as  to  predicate  of  them  a 
duration  which  has  no  beginning. 

The  infpired  writers  are  abundant  in  I'cpre- 
fenting  thcabfolute  dependence  of  all  creatures 
on  God.  When  the  apoftle  Paul,  in  the 
>4vii.  of  A6^s,  is  reproving  the  fuperftition  of 
the  Athenians,  and  fliowing  their  ignorance  in 
worfliipping  the  unknown  God,  he  calls  their  at- 


198  BACKUS. 

tention  to  the  only  true  Deity,  the  Creator  of 
all  things.  He  goes  on  to  infer  the  obligation 
of  all  to  ieek  the  Lord,  from  reafons  which 
they  might  find  in  their  own  poets,  drawn  from 
the  light  of  nature,  and  conformable  to  the 
doclrine  revealed  from  heaven.  For  in  him  we 
live,  and  move,  and   have  our  being. 

III.  The  government  of  God  is  univerfal. 
He  hathjhiit  up  thejea  with  doors-- And  faid  hi- 
ihertojhalt  thou  come,  but  no  further,  and  herejhall 
thy  proud  waves  be  flayed.  He  commandeth  the 
morning,  and  caufeth  the  day  fpring  to  know  his 
place.  He  hath  made  the  fun  to  rule  by  day,  and 
the.  moon  and Jiars  to  ride  by  night.  The  Lord 
hath  his  way  in  the  whirlwind  and  in  thejtorm,  and 
the  clouds  arc  the  dujlofhisfeet.  He  is  the  father 
ff  the  rain,  and  he  ^begetteth  the  drops  of  dew. 
He  Wat  e  ret  h  the  hills  from  his  chambers ;  the  earth 
IS  fatisfed  ivith  the  fruit  of  his  works.  He  caufeth 
thcgrafs  to  grow  for  the  cattle,  and  herb  for  thefer^ 
vice  of  man,  that  he  may  bring  forth  food  out  of  the 
earth.  The  eyes  of  all  creatures  wait  en  God ;  and 
he  giveth  the^i  their  meat  in  duefeafon. 

The  divine  government  extends  to  man  ;  and 
that  not  merely  as  a  clafs  of  creatures,  but  to 
each  individual  of  the  race.  To  fay,  as  lome 
have,  that  divine  providence  mult  be  general, 
and  not  particular,  is  to  involve  ourlelves  in 
ini'uperable  ditlicuities,  and  tends  to  plunge  us 
into  t!ie  depths  of  infidelity.  The  friends  of 
this  creed  muft  be   obliged  to   tell   when  any 


BACKUS. 


99 


number  or  combination  of  men  becomes  large 
enough  to  attra6l  the  attention  of  the  fupreme 
Ruler.  But  where  will  they  find  the  fcale 
marked  with  fuch  nice  gradations,  as  to  an- 
fwer  their  defign  ?  Again,  if  we  can  argue 
at  all  from  the  things  which  are  made,  concern- 
ing him  who  created  them,  we  muft  admit  that 
there  is  uniformity  of  defign  amidft  all  the  end- 
lefs  variety  of  his  works.  The  phrafe,  "The 
beauties  of  nature,"  can  have  no  meaning  on  ti- 
ny other  plan.  Hence  the  conclufion  is  obvi- 
ous, that  general  providence  muft  be  made  up 
of  particular  things,  or  events  :  And  therefore 
a  denial  of  a  particular  providence,  will  go  to 
the  denial  that  God  governs  the  world. 

When  we  look  on  the  page  of  infpiration,  we 
find  the  divine  government  extending  to  the 
fmalleft  concerns  of  man,  and  at  the  fame  time 
embracing  all  the  affairs  and  changes  of  nations. 
Chrift,  in  comforting  the  hearts  of  his  difciples 
againft  the  malice  of  their  enemies,  reminds 
them  of  the  particular  providence  of  their 
great  Preferver.  ,  Are  not  two  fparrows  fold  for 
a  farthing?  and  one  bfthemjhall  not  fall'  on  the 
ground  without  your  Father.  But  the  very  hairs  of 
your  head  are  all  numbered.  Fear  ye  not  there- 
fore, ye  are  of  more  value  than  many  fpar rows.  The 
rife  and  fall  of  individuals  and  empires  depend 
on  the  fovereign  pleafure  of  the  Almighty. 
The  Mofl'High  ruleth  in  the  kingdom  of  men ^  and 
giveth  it  to  whomfoever  he  ivilL  Promotion  com- 
ctb  neither  from  the  eafl^  nor  from  the  wcjl^  nor  from 


200  BACKUS. 

thefouth  :  But  God  is  the  Judge ;  he  puttetb  down 
one,  andfettetb  up  another. 

We  may  go  up  to  an  higher  order  of  intelli- 
gences, and  behold  angels  minillring  before  the 
throne  of  God.  The  chariots  of  God  are  twenty 
thoiifand,  even  thoufands  of  angels.  The  Lord  is  a- 
mong  ihetn,  as  in  Sinai,  in  the  holy  place.  Thefe 
holy  beings  are  fervants  to  execute  the  purpo- 
fes  of  divine  providence  and  grace.  They  are 
all  ?ni?iiflring  fpirits,  fe?it  forth  to  miniflerfor  them 
whofhall  be  heirs  offalvation. 

The  angels  who  rebelled,  and  were  call  out 
of  heaven,  are  not  removed  from  the  univerfe, 
nor  have  they  efcaped  from  the  eye  of  omni- 
fcience,  or  the  arm  of  the  Almighty.  The  an- 
gels who  kept  jiot  their  fir/l  ejiate,  but  left  their  own 
habitation  y  he  bath  refervcd  in  ever  la/ling  chains  un- 
der darknefs,  unto  the  judgment  of  the  great  day. 
The  dominion  of  Jehovah  extends  to  all  events, 
to  all  creatures,,  and  to  all  worlds--heaven,  earth 
and  hell. 

IV.  All  fecond  caufes  are  under  the  direc- 
tion and  control  of  the  Moil  High.  This  is  a 
necefTary  confequence  of  the  abfolute  depend- 
ence of  the  whole  creation  on  its  Author,  and 
the  univerfal  extent  of  the  divine  government. 

Second  caufes  are  of  two  kinds,  natural  and 
moral.  It  does  not  appear  that  perpetuity 
was  defigned  for  any  part  of  the  natural  world; 


L  A'N  G   D  O  N.  \^c; 

decay  begin  to  come  on ;  and  before  v  c  'an 
proceed  far  in  the  greater  labors  of  life  for  tlie 
glory  of  God  and  the  good  of  mankind,,  old  age 
with  all  it's  infirmities  weakens'  ^ur  powers^ 
and  haltens  us  to  the  end. of  our  work. 

Where  are  all  our  fathers,  who  a  few  years 
ago  werebufy  as  we  are  in  all  the  afiairsof  the 
world  ?— They  are  gone  I  The  dujl  is  returned,  to 
theidiift,  as  it  was;  andthefpint  to  God  who  gave 
it.  They  reft  in  their  graves/and  at  the  re- 
furredion  v/ill  recie"^e  the  due  reward  of  their 
labors.  And  our  bodies  mull  fliortly  bie  jkid 
with  them,  and  their  whole  curious  form  and 
texture  futfer  a  diirolution.  The  grave  is  the 
hpiife  appointed  for  all  living.  In  a  fliort  time 
we  all  fliall  bfi  lodged  in  that  dark  abode,  Let 
us  frequently  (^ntertirin  thefe  fober  thot's,  and 
refolve  to  improve  the  fliort  day  of  lire  vvith 
th;e  greateil  diligence,  that  we  may  finifii  well 
the  work  now  ailigned  us ;  and  io  be  ready  to 
depart,  and  die  in  the  joyful  hope  of  an  admiili- 
on  into  the  glorious  fociety  o-f  heaven,  and  of 
obtaining  the  honor  and  felicity  of  God's  eter- 
nal kingdom. 

For  our  comfort  under  juft  apprehenfions  oi 
the  ihort  time  to  which  our  fervices^are  limit- 
ed, we  will  now  attend  to  the  lall  head  of  in- 
ftruction  deduced  from  the  text,  viz. 

III.    '1  huL  V.e  luive  i^^uuii  i..^,  i*^r"~ 

^oipel  foftens  dov.  n  the  drc^'^''  "^  '  • 
Vol.  IV.  Aa 


iS6  L  A  N  G  D  O  N. 

by  alluring  us  of  the  refurre6tion  of  the  dead ; 
that  the'  the  moft  eminent  fervants  of  God  muft 
i'ee  corruption,  yet  it  may  with  propriety  be 
affirmed,  that  they  only  fall  afleep,  to  awake  a- 
jrain  at  the  lall  day,  and  live  tor-ever  with 
Chrift. 

If  death  were  the  total  deftruction  of  man, 
of  his  nobler  part  together  with  his  bodily 
frame,  and  no  prcfpecl  of  a  future  life  had  been 
opened  to  us,  no  words  cou'd  be  fufricient  to 
pcrfuade  us  to  conlider  it  in  a  friendly  view,  and 
baniih  our  dread.  To  beings  who  are  contin- 
ually extending  their  defires  and  hopes,  and 
cannot  be  fatisiied  with  the  prefent  moment  of 
enjoyment,,  but  alv/ays  conne61:  it  with  the  tho't 
of  it's  continuance,  and  anticipations  of  good 
things  yet  to  come,  it  mufl  be  ihocking  to  con- 
lider, that  the  Vvhole  of  life  is  but  a  delufive 
dream,  which  will  foon,  and  mayiuddenly,  end 
in  abiolute  non-exiilence,  without  leaving  the 
leaft  trace  behind  ;  nor  would  the  diOieartening 
idea  admit  of  any  palliation.  Yet  it  feems  e- 
vident  from  the  icriptural  account  of  the  prim- 
itive ftate,  and  the  condition  on  which  life  and 
happlneis  depended,  that  the  threatening  of 
death  implied  the  total  deftruction  of  the  firfl 
])air,  and  in  them  the  whole  intended  race. 
We  have  reaion  to  fuppofe  this  would  have 
been  really  the  elicct  of  the  fentence  pronounc- 
ed upon  man  after  he  had  fmned,  that  it  would 
immediately  have  reduced  him  to  non-exif- 
tence,   if  Jcfus  the  Son  of  God,  the  fcccnd 


L  A  N  G  D  O  N.  187 

Adam,had  not  been  conftltutcd  a  new  head  of  the 
human  race  ;  who  in  the  fulnefs  of  tifnc  aiiuni- 
ed  our  flefli  and  blood,  and  humbled  himfeifby 
fuffering  death,  that  he    might  obtain  a   com- 
plete   triumph  over  this  formidable   enemy  of 
our  iiature,  by  his  refurreclion  from  tl\e  dead^ 
and  give  us  an  alfurance  of   final    deliverance 
from  it's  power.      What  idea  cou'd  Adam  have 
of  death,  but  what  he  would  naturally  conceive 
from  the   death  of  any  infe6t  which   might  be 
crulhed  under  his  feet  ?   He  mull  fuppofe  there 
was  an  end  of  it's  exiftence,   and   that   to  hira 
death  would  be  the  fame.      He  could  know  no- 
thing of  a  refurre6tion  ;  for  this  comes  by  Chrift, 
the  new  head  of  mankind,  astheapoftle  plainly 
affirms,  I    Cor.    .15:.    21,22.      Forfniccbymaii 
came  death,  by  man  came  alfo  the  refurreclion  of  the 
dead.      For  as  in  Adam  all  die,  evenfo   in  Cbriji 
fhall  all  be  made  alive.      But  if  Adam  could  know 
nothing  of  the  refurre6tion,  he  cou'd  entertain 
no  expectation  of  exiftence  in  a  future  ftatc  ; 
for  this  hope  is  introduced  folely  by  the  refur- 
rection  of  Chriil,  and  depends  on  the  certainty 
of  the   refurredion  of  our  bodies,  in   confc- 
quence  of  a  promife  given  by  our  Lord  Jefus, 
agreeably  to  the  fame  apofile's  argum.ent  from 
the  twelfth  to  the  twentieth  verfe  of  the  fore- 
mentioned  chapter.      All  our  hope  of  eternal 
life  in  another  world  is  grounded  upon  tl^.c  ex- 
prels  promife  of  the   gofpel,    according  \o  th^, 
repeated  declarations  of  the   new  tcftament. — 
That  eternal  life  is  the  free  gift  of  God  by  jefus  Clmf. 
'^^That  we  have  received  the  future  inheritance 


i88  L  A  N  G  D  O  N* 

''by   prq;iiife' — And    '''that  the  gofpel  contains 
•'the  record  of  this  gift  proinifed  only  in  Chrift.' 
Therefore  he  that  hath  the  Son,    or  fmcerely 
believes  on  him,  hath  life  ;  and  he  that  believ- 
eth  not  on  the  Son   of  Gpd,  hath  no  claim  to 
the  promife  of  eternal   happinefs.      Life  and 
immortality  are  bro't  to  light  by  the  gofpel, 
after  the  more  obfcure  revelation  of  them  un- 
der theold  teftament.      No^y  we  depend  not  on 
the  uncertain  conje6lures  of  our  own  minds,  or 
dark  hints. dven  from  which  we  mufc  make  re- 
mote  dedu6tions,  or  the  plaufible  reafonings  ot 
philofophers   on  the  prefent  ftate  of  things  in- 
troduced by  the  Mediator's    reign.      All   fuch 
arguments  for  a  future  life  would  be  incpnclu- 
iive,   ifw^e  hadnot  an   exprefs   revelation  to 
confirm  our  belief  of  it.     We  accordingly  find 
tlic  greatcft  philofophers  of  antient  times,  after 
ifiey  liave  produced  the  ftrongelt:  arguments 
which  reafon  cou'dfuggeft  in  favour  of  an  hap- 
]^y  exiftencein  another  world,  yet  difcovering 
iome    remaining  doubts  which  they  could  not 
vv'holly  remove.      Therefore   every   man  who 
l«ts  himfelf  to  oppofe  the  revelation  given  from 
heaven,     mufc  at  the  fame  time  renounce  the 
only  poiitive  evidence  of  a  future  life,  and  de- 
ftroy  the  foundation  of  man's   higheii;  hope  and' 
comfort. 

h\  confequencc  of  what  the  Mediator  has 
done  and  fuffered  for  us,  fmccre  believers  are 
reltored  from  the  ruins  of  human  nature,  to 
tlie  hope  of  a  more  glorious  Ihite  of  happineis 


LA  N  G  D  O  N.  189 

than  that  From  which  Adam  fell.  We  look  not 
fotan  earthly  paradile  again,  but  an  heavenly ; 
and  tho'  we  futKer  in  the  prcient  world,  com- 
plain of  vanity  in  all  enjoyments,  and  muft  be 
bro't  down  to  the  duft  in  confequence  pf  the 
original  fentence  againft  fin;  yet  we  fhall  be 
recovered  fEom  the  corruption  of  the  grave, 
receive  pure  and  fpiritual  bodies  at  the  refur- 
rection,  and  be  in  every  refpe6l  fitted  for  the 
life  of  angels. 

In  this  view  of  the  refurrection,  death  bears 
the  refemblance  oijlecp,  and  may  well  be  called 
b}^  tlie  fame  name.  The  fleep  is  long  indeed; 
but  it  has  a  certain  period,  and  we  fhall  awake 
again  with  new  life  and  vigour.  Death  has  but 
a  limited  power  over  our  bodies,  and  cannot 
deftroy  the  fpiritual  part  of  our  nature.  When 
the  dull  returns  to  the  dufl  as  it  was,  the  fpirit 
goes  to  God  who  gave  it.  The  old  habitation 
is  taken  down,  that  it  may  be  framed  anew, 
and  appeal"  in  greater  perl^6lion  ;  and  the  foul 
Vv^ill  re-enter,  with  heavenly  tranfport,  and 
find  it  made  ready  for  endlefs  and  mofl  refined 
enjoyments. 

When  our   Lord  Jefus  had  afiured  Martha 

that  her  brother  Lazarus  fliould  rife  again,  and 

declared  himfelf  ta  be  the  refurre(51:ion  and  the 

life,  he  affirms,  that  whqfoever  llveth  and  believ- 

b  0)1  bhUy  flmlt  never  die.      According  to  the 

nimon  notion  of  death,  this  is  not  verified  in 
ia;-: ;  for  believers  die  as  other  men  :  But  when 


190  L  A  N  tJ  D  ON. 

death  is  confidered,  not  as  the  end  of  our  ex- 
iitence,  but  as  a  fleep,  in  order  to  a  more  per- 
fect renovation  of  our  nature  &  a  refurrejftion 
to  eternal  life,  there  is  great  propriety  in  what 
our  Lord  affirms,  that  -whofocver  believeth  on 
him,  pall  never  die.  It  was  in  this  view  that  he 
laid  to  his  difciples,  Our  friend  <  Lazqf  us  Jleepetb; 
hut  I  go  that  I  may  awake  him  out  ofjleep.  And 
on  this  depends  the  propriety  of  that  frequent 
phrafe  in  the  old  teftament,  Hejlept  with  bis  fa- 
tiers ;  and  the  almoft  invariable  ufe  of  the  word 
feep  inltead  of  death  thro'  all  the  new  teftament. 

Have  we  not  therefore  abundant  reafon  to 
rejoice,  that  death  is  thus  really  difarmed  of 
it's  greateil  terrors;  that  we  are  aiTured  it 
will  not  be  utter  deftru6lion,  that  it  will 
be  only  as  the  reft  of  a  night;  and  that, 
when  the  glorious  morning  comes,  we  fliall  a- 
wakc  w^th  delightful  rapture,  and  find  all  for- 
rows  paft  away,  and  uninterrupted  heavenly 
pleafures  fucceeding.  This  glorious  hope  we 
have  by  the  fecond  Man,  the  Lord  from  hea- 
ven, who  hath  aboliflied  death,  and  bro't  life 
and  immortality  into  the  cleared  view  of  faith 
by  the  gofpel.  Surely  our  hearts  muft  be  filled 
with  gratitude  to  the  God  and  Father  of  our 
Lord  Jcfus  Chrilt,  that  by  appointing  fo  glori- 
ous a  Mediator  at  the  head  of  the  human  race, 
indcad  of  fallen  Adam,  he  hath  mercifully  de- 
livered us  from  that  total  deftru6lion  with 
which  death  threatened  human  nature,  and  af- 
fured  all  wlio  heartily  embrace  the  promifes  of 
the  new  covenant,  that  they  Hiall  rile  from  the 


L  A  N  G  D  O  N.  191 

grave,  as  from  a  bed  of  deep,  at  the  laft  day, 
and  live  for  ever  in  an  heavenly  paradife. 

We  have  been  led  by  our  text  to  confide r 
the  various  fervices  to  which  God  calls  us  in 
tms  world,  according  to  the  ranks  and  Itations 
in  which  HWhas  placed  us^  and  the  abilities  and 
opportunities  which  he  has  given  ;  and  that  it 
is  our  honor  to  do  the  work  afligned  us  with  di- 
ligence and  fidelity,  knowing  that  we  ferve  the 
Lord  Chrift.     By  this  let  all  Chriftians  be  quick- 
ened to  perform  their  proper  part  of  duty  in 
their  generation.      Let  none  think  themfelves 
fo  much  below  notice  iji  the  world,  or  the  part 
which  they  can  perform  fo  infignificant,  as  to 
be  carelels  of  their  dutv.      The  meanelt  ler- 
vant  in  God's  great  family  is  under  his  notice, 
and  will  receive  a  reward  according  to  his  la- 
bor.     All  are  capable  of  doing  fomething  to 
promote  the  common  good  of  the  world  and  of 
the  church,  and  ihould  have  regard  to  the  pre- 
fent  conftitution  and  order  of  the  whole  ;  and  if 
they  difcharge  their  duty,  as  his  fervants,  agree- 
ably to  his  will,  he  'will  finally  grant  them  a  glo- 
rious immortality  in    heaven.      But  if  he    has 
given  us  greater  capacities,  advantages  and  op- 
portunities than  other«f  let  us  remember  that 
he  expe6ls    we  fliould   diftinguifh  ourfelves  by 
being  more  remarkably  uleful  in  our  generati- 
on ;  and  that  that  is  our  honor    among    men, 
and  will    give  us  a  more  joyful  hope   of  exalted 
hippinels  in  the  future  v.orM. 


193  L  A  N  G  D  O  N. 

You  have  attended  to  the  thought,  that  we 
can  only  ferve  our  own  generation ;  that  the 
time  of  our  ferviccis  fhort ;  and  that  we  muft 
foon  ileep  with  our  fathers  in  the  grave.  There- 
fore be  diligent  in  bulinefs,  fervent  in  fpiiyt, 
ferving  the  Lord.  Wbatfoever  thy  hand  find  eih 
to  do,  for  God,  or  man,  or  thine. pWn  foul,  do 
it  with  thy  might ;  for  there  is  no  work,  7ior  device, 
nor  knowledge,  nor  wifdom  in  the  grave  whither 
thou  goe/i.  Let  a  fliort  life  be  filled  with  the 
bell  employment.  Prize  every  paffihg  mo- 
ment ;  and  hold  on  in  well  doing  to  the  end, 
with  conftant  prayer  and  watchfulnefs.  Blejf- 
ed  is  thaifervant,  whom  his  Lord  zvhen  he  cometh^ 
JJm  tlfind  Jo  doing . 

You  have  heard  what  a  different  idea  of 
death  is  given  us  by  o\ir  Lord  Jefus,  from  that 
which  was  implied  in  the  original  fentence  pro- 
nounced on  man  for  {in  ;  that  it  no  longer  con- 
.  tains  in  it  the  horror  of  anabfolute  defl:ru6lion 
of  human  nature,  but  may  be  viewed  as  a  ty- 
rant»difarmed  and  fubdued,  whofe  captives  are 
fct  free,  and  advanced  to  higher  felicity  by 
what  they  have  fufFered  from  him.  Tho'  we  die, 
it  is^only  like  falling  ^flcep;  for  we  ihall  live 
again.  Therefore  let  us  not  fear  to  allow 
death  fome  entertainment  in  our  tho'ts ;  it  will 
make  us  wifer  and  more. diligent,  and  fortify 
our  minds  to  meet  it.  Our  day  will  fliortly  be 
ended.  We  fliall  be  wearied  with  labor,  and  . 
.  mull  fall  afleep,  and  reft  till  the  glorious  morn- 
ing of  til e  rcfurrcction  :  ])nt  when  he  who  is  our 


BACKUS.  .      201 

The  changes^  wafte  and  decay,  to  be   difccrned 
^s  far  as  difcoverics  have  gone,  forbid  the  idei. 
Undefigning,  periihing  matter  can  have  no  e-^ 
nergy  withui  itlelf ;  but  mult  necedarily  be  un- 
der the  dire6tioh  of  the  Creator.  The  more  at- 
tentively we  examine  the  laws  of  nature,  the 
more  evident  it    appears  that  their  powers  of 
action  are  wholly  derived  from  tiie  fird  caule. 
Hence  Chancellor  Bacon  very  juftly  obfcrvcs, 
'*That  aiittle  orluperficial  knowledge  may  in- 
*'clinc  the  mind  of  man  to  atheilm ;  but  aiur- 
'*^ther  proceeding  therein  doth  bring  the  mind 
/'back    again    to    religion.      For  in    the    en- 
'^trance  of  philofophy,  when  the  fecond  caufes 
'^wliich  are  next  unto  the  fenfes,  do  offer  them 
*^'felves  to  the  mind  of  man,  if  it  dwell  and  ftay 
''there,  it  may  induce  fome  obligation  of  the 
''firft  caufe  ;  but  when  a  man  palleth  on  further, 
''and  feeth  the  dependence  of  caules,  and  the    ' 
''works  of  providence,  then,  according  to  the 
"allegory   of  the  poets,  lie  >vill  eafily  believe 
"that  the  highelt  link  of  nature's  .chain  muft  be 
"tied  to  the  foot  of  Jupiter's  chair."  We  muft 
rebel  againft  the  cleareft  light,  if  we   do  not 
join  with    this  great  mailer  of  fcience  in   im- 
proving the  allufion  borrowed  from  pagan  fa- 
ble, for  the  purpoie  of  engaging  'our  attention 
to  the  agency  of  the  only  true  God,  conllant- 
ly  operating  in  his  own  world.      A  devout  man 
cannot  withhold  confelling  th.e  power  of  a  pre- 
lent  God,     difplayed    through    nature,    when 
he  contemplates  the  appearances  in  the  flues, 
the  earth  and  the  ocean.      Is  if  poilible  that 
Vol.  IV.  Cc 


202  BACKUS. 

lifelefs  clay  can  maintain  fuch  order  ?  If  one 
can  be  found  who  is  ftupid  enough  to  indulge 
fuch  thoughts,  let  him  take  reproof,  and  learn 
wifdom,  from  the  grafs  and  the  lily  of  the  field,, 
and  from  the  growth^  changes,  death  and  re- 
furredion  of  flies  and  worms. 

In  tracing  the  operation  of  fecond  caufes  of 
the  fuoralkind,  whatever  fcheme  of  moral  agen- 
cy we  adopt,  we  are  driven  back  to  the  firft 
caufe,  to  account  for  all  the  powers  of  adiion 
in  rational  creatures.  Faffing  all  controver- 
iies  on  this  intricate  fubje6t,  two  things  are  ve- 
ry plain.  One  is,  that  our  dependence  on  God 
muft  be  perfe6l ;  the  other  is,  that  no  violence 
can  be  offered  to'  cur  volitions.  We  are  fur- 
niflied  with  indifputable  arguments|to  prove 
thefir/i ;  and  of  the  Iq/l  we  have  full  and  irrefift- 
ible  evidence,  when  we  recur  to  the  operati- 
ons  of  our  own  minds. 

'The  fcriptures  are  full  of  inftances,  which 
iliow  that  the  hearts  of  all  men  are  in  the  hand  of  the 
Lord,  and  that,  as  the  rivers  of  water,  he  tiirneth 
them  ivhitherfoever  he  ivilL 

That  the  Spirit  of  God  can  breathe  on  the 
heart,  and  fupport  piety  and  integrity  amidft 
an  overflowing  deluge  of  wickedncfs,  is  plain 
from  the  inflances  of  Noah,  Abraham,  Lot  and 
others.  Divine  wildom  and  grace  are  confpic- 
uous  in  forming  per  Ions  for  high  and  impor- 
tant llations^to  which  theirthoughts  never  turn  • 


B  A:Q^K  US.  203 

ccl,  till  providence,  in  its  myfterious  courfe,  raif- 
ed  them  to  the  eminence  for  which  they  were 
born.  In  the. moll  illullrious  mortal  ehara6ters, 
Avhich  are  handed  down  to  us  in  (acred  hiftory,  we 
may  plainly  difcern  early  traits,  which  laid  a 
foundation  for  influence,  for  enterprize,  and  en- 
countering difficulties  with  fortitude.  Genius 
is  not  created  by  the  renovation  of  the  heart ; 
nor  is  it  buried  by  infpiration.  We  find  a  great 
diverfity  of  gifts  among  the  prophets  ^ndapof- 
tles.  Paul  was  formed  by  the  God  of  nature 
for  intenfe  application  to  lludy  and  bulinefs. 
By  the  former,  he  was  fitted  to  diftinguifli  truth 
from  error ;  and  by  the  latter,  to  encounter 
perils  by  lea  and  land,  perils  from  pretended 
friends  and  open  enemies,  and  from  the  learned 
and  unlearned.  From  the  day  when  Jefus  ap- 
peared to  him  on  the  road  to  Damaicus,  and 
the  fcales  fell  from  his  eyes,  he  commenced  an 
apoftle  and  minifter  of  Chrift,  and  labored  more 
abundantly  than  all  the  other  apoflles  in  the 
propagation  and  defence  of  Chriftianity. 

While  illuftratingthe  divine  government,  in 
dire6ling  and  controlling  fepond  caufes  of  the 
moral  kind,  we  may  not  pafs  in  filence  inftan- 
ces,  in  which  idolaters  and  wicked  men  have 
been  made  inftrumentsof  good  to  the  church  of 
God. 

Was  not  the  hand  of  God  confpicuous  in  pret 
"  ferving  the  important  life  of  Mofes  in  his  in- 
^  fancy,   by    the     daughter   of  Pharaoh  ?     She 


^04  B  A  C  K  U  5. 

with  her  maidens  were  walking  on  the  banks  of 
the  river,  where  flie  happened  to  fpy  the  ark  a- 
mong  the  flags,  which  contained  the  future  fe' 
viour   of  his   nation.      She  fends  her  maid  to 
fetch  the  little  cheft,  which  had  excited  her  cu- 
riolity.    We  tremble  for  the  precious  treafure, 
while  on  its  way  to  the  daughter  of  a  monarch, 
who  had  hardened  his   heart  againll   parental 
feelings,  and  had  doomed  to  inftant  death  every 
male  child  born  among  the  Hebrews.   We  fear, 
that  in  a  few  moments  Mofes  will    be  thrown 
into  the  river,  to  drown  with  the  other  infants 
of  his  nation.      The  ark  is  brought— it  is  open- 
ed--the  babe  weeps — his  artlefs  tears  plead  for 
him — the  young  princefs  of  Egypt  has  compaf- 
fjon  on  the  helplefs,  perilhing  infant,  commits 
liim  to  a  nurfe,  adopted  him  as  her  fon,  and 
gave  him  an  education  in  that  court  which  he 
w\is  one  day  to  deftroy. 

God  called  Cyrus,  though  Cyrus  knew  him 
not,  to  fubduc  nations,  and  overthrow  Baby- 
lon ;  to  make  way  tor  the  return  of  the  Jews 
to  their  own  land,  after  a  long  captivity  of  fe- 
venty  years.  He  let  them  go  without  price 
or  reward.  He  encouraged  their  return,  and 
the  rebuilding  of  their  city  and  temple,  by  a 
generous  proclamation,  by  reftoring  the  vef- 
fcls  of  the  houfe  of  the  Lord  captured  by  Neb- 
uchadnezzar, and  by  treafures  colle6led  from 
his  own  people. 

In  the  reign  of  Ahafuerus,  a  plot  was  laid 


BACKUS.  205 

to  cut  off,  in  one  day,  the  Jews  who  were  dif- 
perfed  throughout  the  vaft  empire  of  Per- 
fia.  Before  the  day  came  for  the  cruel  trage- 
dy to  be  acied,  the  flumbers  of  the  monarch 
were  difturbed — On  a  certain  night  deep  de- 
pared  from  his  eyes.  For  his  anmfement  inhis 
wakeful  hours,  he  called  his  fervants  to  his 
bedfide^  and  commanded  them  to  read  ^a  por- 
tion of  the  chronicles  of  the  realm.  The  read 
cr,  under  unknown  influence  from  Him  who 
hath  the  hearts  of  all  men  in  his  hand,  opened 
on  a  pafTage  which  narrated  a  confpiracy  form- 
ed againll  the  king\s  life,  and  wliich  had  been 
cruflied  by  the  difcovery  of  Mordecai  the  Jew, 
the  great  patron  of  his  nation.  Mordecai  was 
the  man  who  provoked  Haman,  the  prime  min- 
iiler  of  Ahafuerus,  to  procure  the  bloody  de- 
cree, which  was  defigned  foon  to  be  executed 
on  all  the  Jews  in  the  kingdom.  The  king  en- 
quired whether  any  honor  had  been  done  to 
Mordecai  for  his  fidelity.  On  hearing  that  he 
had  not  been  rewarded,  he  calls  upon  Human 
to  prefcribe  a  mode  of  conferring  honor  on  a 
favorite.  This  proud  man,  ignorant  of  his 
royal  mailer's  defign,  and  fluflied  with  the  im- 
aginary profpe(5l  of  blazoning  his  own  glory, 
pointed  out  a  mode,  which  comprized  a  dif- 
play  of  all  the  pomp  which  would  charm  a  fa- 
vourite in  an  eafrern  court.  To  his  unspeaka- 
ble confufion,  he  was  dire6ted  to  be  the  minif- 
ter  who  fliould  confer  fuch  honor  on  Morde- 
cai. This  event  was  an  important  incident  in 
the  train  of  events,  which  brought  ruin  on  Ha- 


2o6  BACKUS, 

man,  and  faved  the  people  of  God  from  deftruc- 
tion. 

Often  has  the  wrath  of  man  been  made  to 
praife  God,  while  the  inftrument  was  intent  on 
gratifying  his  own  pride  and  malevolence.  The 
Chriftian  can  never  forget  the  bloody  fcene  dif- 
played'bn  mount  Calvary,  where  Herod,  Pon- 
tius Pilate,  with  the  Gentiles  and  people  of 
Ifrael,  were  the  perpetrators  of  a  deed,  which 
caufed  the  fun  in  the  firmament  to  hide  his  face, 
and  all  nature  to  utter  a  groan.  Yet  on  this 
event  depends  the  ranfom  of  the  fouls  of  men. 

Having  made  a  few  obfervations  on  the  di- 
vine government,  let  us  proceed  in  the  fecond 
place,  to  confider  the  caufes  oi  rejoicing  which 
it  affords.  Thefe  are  comprized  under  two 
general  heads — the  benevolence  of  its  defign, 
and  the  certainty  of  its  accomplifliment. 

We  cannot  doubt  the  perfe6tion  of  the  pre- 
fent  fyftein,  when  we  confider  the  boundlefs 
knowledge,  wifdom  and  goodncls  of  its  Author. 
Evil  had  not  been  fnfFered  to  exift,  had  its  per- 
million  been  incorififtent  with  the  wifdom  and 
benevolence  of  the  Deity,  or  the  fullefl  difplay 
of  his  moral  prrfcclion;*.  Thefe  conftitute  the 
ulory  of  the  Moft  High,  and  render  hun  an  ob- 
ject infinitely  defcrving  the  love,  homage  and 
contidepce  Qt  all  the  intelligent  creation.  The 
pcrfecVions  of  God  ai  e    d'rlplaycd  in  harmony  ; 


BACKUS.  207 

and  ^  the  .infinitude  of  knowledge  and  power 
which  he  poireiTeth,  is  employed  in  doing  good. 
The  Lord  is  good  to  all ;  and  his  tender  mercies  are 
overall  his  zvorks.  When  we  confider.  the  cha- 
racter of  the  God  of  love  as  opened  in  his  word, 
we  are  fure  that  his  condu6t  is  governed  by  an 
ultimate  regard  to  the  higheft  felicity  and  glo- 
ry of  his  moral  kingdom  ;  whether  he  pardon 
tranfgreffors,  or  make  them  feel  his  wratii  in 
the  prefent  world,  or  exclude  them  from  hap- 
pinefs  in  the  next. 

God  hath  chofen  to  difplay  his  attributes  in 
the  face  of  Jefus  Chrift,  who  is-the  brightmfs  of 
his  glory,  and  the  exprefs  linage  of  his  perfon, 
Glorioufly  did  the  divine  chara6ler  fliine,  when 
Chrift  was  condemning  fin  in  the  flefli,  and  un- 
folding the  charms  of  infinite  love/  by  his  dif- 
courfes,  his  obedience,  his  agony,  and  by  pour- 
ing out  his  foul  imto  death.  The  fame  glorious 
purpofe  is  advanced  by  his  refurre6lion  and  al 
cenfion.  He  is  featcd  at  the  right  hand  of  tlie 
Father,  and  is  exalted/^r  above  all  principality  and 
power yand  might,  and  dominion,  and  every  Jiamcibat 
is  named,  not  only  in  this  world ,  but  alfo  in  that  which 
is  to  come.  And  God  hath  put  all  things  under  bis 
feet, and  gave  him  to  be  the  head  overall  things  to  the 
church,  which  is  his  body,  the  fulnefs  of  hivi  that 
filleth  all  in  all.  Hence  alfo  the  apoftle  Paul, 
fpeaking  of  the  final  vi^ory  of  all  believers 
through  Chrill  their  head,  declares  this  to  be 
the  way  in  which  God  is  glorified  :  For  all  things 
are  for  your  fakes,  that  the  abundant  grace    might. 


2o8  BACKUS. 

through  the  thank/giving  of?na?iy,  redound   to    the 
glory  of  God. 

It  is  very  obvious  from  the  current  of  fcrip- 
ture,  that  this  world  ftands  as  a  theatre  for  the 
difplay  of  redeeming  love,  and  that  the  whole 
of  its  government  is  made  fubfervient  to  the 
good  of  the  church.  If  an  empire  rife  or  fall, 
the  change  is  defigned,  in  fome  way  or  other,  to 
plead  the  caufe  of  Zion.  The  ten  kings,  which 
John  in  a  vifion  faw  riling  up  to  fupport  Anti- 
chrift,  for  a  time  g'^ve  their  power  and  ftrength 
unto  the  beaft  ;  till  at  length  the  period  comes 
when  their  friendfliip  is  turned  into  hatred, 
and  they  deftroy  the  domination,  which  they 
had  lent  their  wealth  and  their  arms  to  eftab- 
lifh  and  aggrandize  in  paft  ages.  Thefe  things 
take  place  to  inflidl  full  vengeance  on  thofe  who 
corrupt  the  gofpel,  and  to  manifeft  divine  mer- 
cy to  thofe  who  keep  their  garments  undefil- 
ed.  The  policy  and  power  of  the  ten  kings  are 
made  to  praife  God,  inaccomplifhingthe  defigns 
of  his  love.  For,  as  John  writes,  God  hath  put 
in  their  hearts  to  fidfil  his  willy  and  to  agree,  and 
give  their  kingdom  unto  the  beqfi,  until  the  words  of 
God  f jail  be  fulfilled. 

On  every  furvcy  of  the  defign  of  God's  gov- 
ernment, we  tind  it  terminatmg  in  the  fullcil 
display  of  the  excellencies  of  the  divine  mind, 
and  opening  the  only  fource  of  real  happinels 
toman.  Though  none  by  learchingcan  hnd 
out  the   Almighty   unto  perfection  ;    yet  all 


BACKUS.  209 

may  be  convinced,  that  right eoufnefs  and  judg- 
ment  are  the  habitdtion  of  bis  throne;  aud  tliat 
none  who  put  their  truft  in  hini  ihall  be  con- 
founded.     This  leads  me  to  oblerve. 

That  the  benevolent  defign  of  God's  govern- 
ment will  be  accomplilhed.  Moral  goodnefs 
mufc  involve  faithfulnefs :  They  are  often  ex- 
prefsly  united  in  tiie  proclamations  which  Jc-- 
hovah  maketh  of  his  great  name,  and  in  tlie 
thankfgivings  which  are  offered  to  him  in  tlic 
facred  volume.  The  Lord  is  good,  his  mcrcv  is 
everlajling ;  and  his  truth  endureth  to  all  generations . 
His  dominion  is  accompanied  with  boundlefs 
knowledge  and  almighty  power.  Great  is  our 
Lord,  and  of  great  pozver ;  his  under/landing  is  in- 
finite. He  hath  declared,  Aly  counfelfljalljtand, 
and  I  ivill  do  all  my  pleafure.  If  our  hearts  be 
warmed  with  the  love  of  God,  we  cannot  re- 
frain from  rejoicing  in  his  government  under 
all  its  appearances.  It  proclaims  "^/(^r)'  to  God 
in  the  highsft,  and  good  will  towards  men  :  It  i'j 
promoted  by  all  events  in  providence  ;  and 
will  fill  its  enemies  with  contulion,  and  its 
friends  with  joy,  in  the  day  when  all  creatures 
Ihall  appear  at  the  bar  of  God,  and  his  righteous 
judgment  ihall  be  revealed  before  the  allem- 
bled  worlds. 

I  M  P  R  O   V  E  M   E  N  T. 

I.  It  appears  from  the  fabjcfl  or  this  dif- 
courfe,  that  the  plan  of  the  divine  government 
Vol,  IV.  D  d 


BACKUS. 

mull  be  unchangeable.  Whei'e  is  thefe  room 
for  change  ?  God  cannot  ceafe  to  be  the  Au- 
thor or  iupporter  of  his  own  world.  All  crea- 
tures derived  their  exiftence  from  him,  and  muft 
depend  on  hinifor  its  continuance  :  All  fecond 
caufes  mult  remain  forever  under  hisdire6lion 
and  control.  No  caufe  can  be  devifed,  to  ef- 
fc(5t  the  leali  change  in  the  plan  of  divine  ope- 
ration. Men  of  the  moft  extenfive. capacities 
and  information  may  fee  juft  reafon  to  vary 
their  pin'pofes  and  the  courfe  of  their  condu6l, 
'from  the  errors  of  pall  life,  and  from  the  dif- 
clofure  of  events  which  had  been  concealed 
I'rom  the  eye  of  human  wifdom.  But  the 
mind  of  Jehovah  can  admit  of  no  obfcurity  or 
enlargement.  Who  hath  been  his  coitnfellor  f 
ills  knowledge  is  intuition,  and  vail  as  imm- 
cnftty :  No  thought  can  be  withholden  from 
him,  and  he  can  do  every  thing  which  is  poifi- 
blc :  His  goodnefs  is  infinite,  and  is  involved 
in  all  his  counfels.  With  the  Father  of  lights 
there  .  ariahlenefs,  neither  Jhadow  of  turning, 

'i/>-'  counfel'  of  the  Lord  ^(iandeth  forever ,  and  the 
ihoi/ghts  of  his  heart  to  all  generations^ 

'■'■'••  lay  infer  the  great  evil  of  murmur- 
iug  under  the  dealings  of  our  heavenly  Father. 
We  mult,  be  ftrangers  to  our  own  hearts,  not 
\o  dif'.xrn  that  we  have  a  llrong  propenfity  to 
.  bel  ag'ainft  the  will  of  God,  when  the  events 
.  liis  providence  proceed  in  a  courfe  which 
n^ilitates  againft  the  attainment  of  the  glory  of 
;.i;!^:  world.      How  criminal  muft  all  complaints 


B  A  C  K  U  S. 

jjgainft  the  condu6l  of  the  Moil  High  appear, 
\rhen  we  consider  his  right  and  ability  to  go- 
vern, and  the  benevolence  which  guides  all  his 
'  Iminiilrations  ?  The  language  of  murmur  im- 
peaches the  wifdom,  juftice  and  goodnefs  of 
God.  Who  art  thou  O  man  !  who  expdflulatell 
with  the  Sovereign  of  the  world  I  Shall  the  thing 
formed  fay  to  him  that  formed  it,  ivhy  hqfl  thou  made 
me  thus  ^  Shall  not  God  do  what  he  v/ill  witli 
his  own  ?  Hearken  to  the  voice  of  Him  who  lit- 
eth  on  the  throne  of  the  univerfe  :  Be  still, 
ANDJCN0W  THAT  I  AM  GcD.  The  Moft  High 
is  conftantly  holding  up  before  the  intelligent 
creation  the  infinite  excellencies  of  his  nature, 
and  is  proclaiming  the  riches  of  his  love 
throughout  his  vaft  dominions.  Every  devout 
man  muft  adopt  the  language  of  holy  David  : 
O  Lord  our  Lord,  how  excellent  is  thy  name-in  all 
the  earth  !   who  hafifet  thy  glory  above  the  heavens. 

3.  On  a  review  of  the  extent,  ability  "and  end 
of  God's  government,  his  church  may  derive 
confolation  in  the  darkeft  feafons.  If,  like  the 
bufh  which  Mofes  faw  at  Horeb,  fhe  be  in  the 
midft  of  devouring  flames,  fhe  fliall  not  be  con- 
fumed.  Faithful  is  the  Holy  One  of  Ifrael. 
He  hath  promifed,  I  will  never  leave  thee,  nor  for- 
fake  thee.  Nothing  can  defeat  the  purpofes  ot 
infinite  wifdom  , rectitude  and  goodnefs  ;  but  all 
things  are  governed  in  fubordination  to  the  d- 
vine  plan.  Job  believed  in  this  dodrine,  an(t 
his  heart  was  comforted  from  it,  when  all  his 
children  were  flain,  and  his  whole  fubftanre  was 


SI3  BACKUS 

deftroycd,  in  one  day,  by  the  fword^  by  fire 
from  heaven,  and  the  fury  of  the  tempeft.  In 
this  day  of  mourning,  he  gave  glory  to  God, 
and  rejoiced  in  his  government,  faying,  The 
.Lord  gave,  and  the  Lord  hath  taken  away  ;  blejfed 
be  the  name  of  the  Lord. 

In  this  world  we  behold  the  diftrefs  of  nations, 
and  the  church  threatened  by  the  luke- 
warmneis  of  her  friends,  and  the  malice  of  her 
enemies  ;  but  let  us  check  all  anxiety,  by  call- 
ing to  mind  that  the  Lord  reigneth,  and  that  he 
is'the  refuge  and  Itrengih  ot  his  people.  He 
will  bring  good  outof  evil, light  out  of  darknefs^ 
and  order  out  of  confufion.  The  righteous  en- 
dure auii6tion  but  for  a  fliort  time  :  They  will 
not  long  behold  the  trium])hs  of  the  wicked  ; 
but  will  foon  rife  to  dominion,  and /Z?/;/^/<9r/Z)  as 
the  fun  m  the  kingdom  of  their  Father.  If  we  be 
reconciled  to  tlie  government  of  God,  we  need 
not  iear  the  power  and  n^alice  of  wicked  men 
and  devils.  All  things  -will  becojne  ours,  whether 
the  world,  or  Ife,  or  aeath,  or  things  prefent,  or 
things  io  co7ne.  Ye  children  of  forrow  !  repair 
to  tne  fountain  of  wifdom,  power  and  grace, 
breathe  the  fpirit  oi' fubmiirion  and  praile,  and 
dry  up  your  tears. 

To  conclude  •.  Our  fubjed  fiiows,  that  offering 
praife  to  God  isafublime  and  glorious  employ- 
ment. It  hath  for  its  objects  the  perledtions 
ol' Jehovah,  and  the  works  of  his  hand.  We 
cannot  contemplate  fuch  tliemes  with  juft  af- 


BACKUS.  213 

fe(5lions,  without  joining  in  the  ftrains  of  the 
fweet  finger  of  Ifrael ;  Blcfs  the  Lord,  O  my  foul, 
O   Lord  my  God,  thou  art  very  great;  thou  a^t 
clothed  with  honor  and  7naje[ly.      Meditations  on 
the  wonders  of  providence,  and  the  myfteries 
of  the   kingdom  of  God,  will  often  lead  us  to 
break  out  in  the  pious  and  reverent  exclamation 
of  the  apoftle  Paul ;   O  the  depth  of  the  riches  both 
of  the  wifdom  and  biow ledge  of  God  !   how  unfearch- 
able  are  his  judgments,  and  his  ways  pqfl  finding 
cut!     All  the  Ions  of  fcience,  did  they  a6t  wife- 
ly, would  become  true  Chriftians.      The  gofpel 
alone  holds  out  fubftantial  reafons  for  the  im- 
provement of  the  mind,  by  the  field  which  ito- 
pcns,  and  the  crown  which  it  promifes  to  the 
faithful.      Happy!    thrice  happy  glorified  faints 
and  holy  angels,  who  are  ftudents  forever  in  the 
wonderful  works  of  God  !    Praife  can  never 
faulter  on   their  tongues,  in  the  world  of  light 
and  joy.      To  the  world  of  love  and  praife  let 
us  all  afpire.       God  grant,  of  his  infinite  mer- 
cy, that  we  all  may  be   fitted  for   that  ftate, 
where  fljall  be  no  more  death,  neither  forrow,  7ior 
crying,  neither ^floall  there  be  any  more  pain;  and 
may   mingle    our  voices   with     the    heavenly 
choirs, //3'//?^^^  Alleluia!  for  the  Lord  God  omnip- 
^fentreigneih.  Amen. 


•s 


SERMON      LXIX. 

HUMAN  DEPRAVITY  THE  SCOURGE 
OF  INFIDELITY. 


BY 


JONATHAN    EDWARDS,     D.     D- 

Pqflor  of  the  fecond  Congregational  Church,  New- 
Haven^^  Connedticut. 


John,   vii,    17 


Jf  any  maji  will  do  his  will,  hejloall  know  qfibc 
do&rine,  whether  it  be  of  God,  or  whether  ifpeak 

Our  Lord  taught  as  one  having  authority,  and 
not  as  thefcribes.  Even  his  enemies  were 
compelled  to  admire  his  abilities  and  his  doc« 
trine.  Seethe  14.  &  15.  th  verfes  of  our  con- 
text :  Now  about  the  midfi  oftljefeaft,  Jefm  went 
up  into  the  temple  and  taught.  And  the  Jews 
marvelled,  faying,  How  knoweth  this  inan  Utters, 
having  ?ievcr  learned  ?  It  was  marvellous  to  tliem^ 
that  t\  man  who  had  had  no  advantage  of  edu- 
cation, who  was  a  carpenter's  fon^  and  was 
himfelf  a  carpenter,  and  of  courfe  could  not 
have  had  much  advantage  of  converfatioa  with 


21^  EDWARDS. 

men  of  karning,  even  after  he  had  arrived  at 
mature  age,  Ihould  be  able  to  teach  fo  excel- 
lently, and  to  exhibit  a  ly  Hem  of  morals  and 
theology  fuperior  to  all  that  had  been  taught, 
not  only  by  the  Scribes  and  Pharifees,  but  even 
by  Moles  and  the  prophets. 

The  folution  which  our  Lord  gave  to  this 
queflion,  is,  that  he  received  his  docl:rine  from 
God.  See  verfe  i6th.  Jefu?  anfwered  them, 
and  fiiid.  My  doctrine  is  not  mine,  but  his  that  fent 
me.  If  this  were  fad,  no  wonder  his  dodrine 
was  fo  excellent,  and  that  he  exhibited  it  in 
fuch  an  extraordinary  mianner.  At  the  lame 
time  that  our  Lord  thus  profeiTed  to  be  a  teach- 
er fent  from  God,  he  informed  them  how  they 
might  know  whether  he  were  right  in  this  pre- 
tention :  viz.  by  a  willingnefs  to  obey  God. 
If  any  ??ian  ivill  do  his  will,  hefiall  know  of  the  doc- 
trine, whether  it  be  of  God,  as  I  fay  ;  or  whether  I 
fpeak  of  my f elf ,  as  you  imagine. 

And  doubtlefs  what  our  Lord  faid  on  this 
head  to  the  Jews,  is  equally  true  concerning 
us  oi*  any  other  men  in  thefe  days.  If  any 
man  be  willing  to  do  the  will  of  God,  or  if  he 
be  fincerely  difpofcd  to  obedience,  or  to  piety 
toward  God  and  to  true  virtue  toward  men, 
he  Ihall  know  wliether  the  go! pel  be  a  revela- 
tion from  God,  or  a  mere  human  invention; 
and  no  man  will  be  an  infidel,  unlefs  he  be  of  a 
depraved  heart.  Tins  is  manifellly  the  doc- 
trine of  our  text;  and  to  illuftrate  it  I  purpofe. 


EDWARDS. 


M.  1 


J.':  To  conlider  more  particularly  the  import 
of  thefe  words,  IJ^any  man  will  do  bis  unit, 

•  i- 

II.  To  conlider  the  evidence  of  the  confe- 
quence  thence  drawn.  That  if  any  man  he  fuicere- 
ly  difpofcd  to  piety  and  virtue,  he  fliall  know 
whether  the  gofpel  be  indeed  a  revelation 
from  God. 

I.  I  am  to  conlid'er  the  import  of  thcfe  words. 
If  any  man  ivill  do  his  will. 

It  is  manifeft  by  the  preceding  verfe,  that 
the  will  of  God  is  intended.  The  words  imme- 
diately preceding  are.  My  doclrine  is  net  mine 
but  his  that  fent  me.  Then  follow  the  words 
of  the  text :  Jf  any  man  -will  do  his  will  &c, 
that  is,  the  will  of  the  eternal  Father,  who 
fent  Chrill.  Now  to  do  his  will  is  to  be  really 
aud  fincerely  obedient  to  him,  in  the  various' 
duties  of  piety  and  true  virtue.  I  {iiyjincerely 
obedient;  For  no  other  obedience  than  that 
which  is  lincere,  is  worthy  of  the  name  of  obe- 
dience, or  is  confidered  as  any  obedience  at  all 
by  him  who  looketh  on  the  heart,  and  by  that 
determines  the  actions  and  characters  of  men  ; 
and  not  as  we  do,  by  the  mere  outward  appear- 
ance or  verbal  profeffion.  That  real  and  cor- 
dial fmcerity  of  obedience  is  here  intended,  is 
evident,  not  only  by  the  very  nature  of  the 
cafe^  as  no  other  is  any  obedience  at  all  ;  but 
by  the  form  of  expreliion  in  the  original  :  «/  ^'f 
^o-.Jfany  man  bs  ivilling  to  do  bis  j.vill.  So 
Vol.  IV,  Ee 


210  EDWARDS, 

that  our  Lord  plainly  meant  a  fincere  and  wil- 
ling obedience,  in  which  thG.ivill  and  heart  are 
engaged,  and  not  thajL^hich  is  external  and  vi- 
fible  only. 

The  parts  of  tliis  obedience  are  two ;  the  firic 
refpecting  God ;  the  fccond  our  fellow  crea- 
tures. The  iirft  is  piety  or  gocilinefs,  the  o* 
ther  is  morality.  Godlinefs  is  compliance  with 
the  firil  and  chief  command  of  the  divine  law_, 
Thoufiali  love  the-  Lord  thy  God  with  all  thy  heart, 
with  all  Ihyfirength,  and  with  all  thy  mind ;  and 
from  this  fupreme  love  to  God,  to  attend  on 
all  ordinances  of  his  worflnp.  Therefore  this 
attendance  rauft  not  be  rendered  relu6tantly, 
as  if  it  were  a  burden,  a  tafK  necefTary  indeed 
to  be  performed,  but  difagreeable  and  weari- 
fome  :  But  it  mull  be  rendered  cheerfully  and 
willingly,  with  fatisfatSiion  and  delight.  Indeed 
it  wiii  be  rendered  in  this  manner,  if,  according 
to  the  text,  we  be  willing  to  do  his  will;  or  if 
Ave  comply  with  the  iirli:  and  chief  command  be- 
fore recited. 

"i'hc  other  branch  of  obedience  refpects  our 
,  fellow  creatures,  and  includes  all  the  duties  of 
morality  ;  as  benevolence,  jullicc,  truth,  faith- 
fulnefs  and  beneficence.  The  foundation  of  all 
thefe  duties  is  that  cordial  love  or  benevolence 
required  in  the  following  diviiie  conmiand; 
Thcnjhalt  love  thy  neighbour  as  thyfelf;  which  our 
Lord  tells  us  is  the  fecond,  and  like  unto  thr 
jirft.     All  the  ibrcnientioncd  duties  of  morali 


i;  D  AV  A  R  D  S.  219 

ly  muft  be  performed  from  the  f^imc  ::  .:.;i^ 
mind,  as  tbe  duties  of  piety.  It  is  by  no  mcaivs 
enough,  that  they  arc  performed  externa ily 
from  the  motives  of  I'ear^qf  human  laws,  judg- 
ments, and  executions ;  or  of  fliame  and  regard 
to  our  reputation. They  may  be  thus  performed, 
and  yet  by  no  means  be  performed  willingly,  aa 
our  text  requires ;  but  with  great  relu(!:{;ance; 
with  no  pleafure  inthofe  duties  themlclves,  but 
with  real  difguit  at  them.  Then  only  Oiali  we 
perform  them  willingly,  wlien  we  perform  them 
from  that  love  to  our  neighbour,  whicli  is  cor~ 
refpondent  to  the  love  which  we  bear  to  our- 
felves.  Then  only  fhall  we  have  a  talle  or  re- 
lifii  for  thole  virtues,  or  for  the  real  beauty  of 
them. 

Thus  we  fee  what  it  is  to  be  wilUne;  to  do  the 
will  of  God  :  It  is  to  have  a  heart  to  the  prac- 
tice of  fincere  piety  and  true  virtue  :  Or  in  o- 
ther  words,  to  love  God  fupremely,  and  man- 
kind lincerely,  or  with  direct  and  proper  bene- 
volence. 

II.  I  proceed  to  fliov/,  that  he  who  v^  of  v.\:.. 
charatSter,  ftiall  know  whether  the  gofpel  be  in- 
deed a  revelation  from  God.  This  I  con- 
ceive to  be  evident  by  both  fcripture  and  rcaicn. 

I.  By  fcripture.  Our  text  feems  to  l^c  very- 
clear  and  pertinent  to  the  prefent  purpofe. 
The  qucllion  between  our  Saviour  and  the  Jews 
Avas.      Whether  he  were  a  teaclier   fcnt  from 


220  EDWARD  S. 


* 


God.  He  affirmed  it:  They  denied  it.  And 
in  the  text  he  afferts^  that  if  they  had  a  heart 
to  ohey  God,  they  would  know  whether  his 
preteniion  were  well-founded,  or  whether  his 
doc^trine,  which  is  the  Gofpel,  were  really  from 
God.  This  text  alone,  therefore,  if  there  were 
no  other  text  in  the  Bible  in  favour  of  our  doc- 
trine, is  a  full  proof  of  the  truth  of  it.  One 
divine  aifertion  of  any  dodrihe  is  a  fufficient 
proof.  If  one  be  not  fufficient,  neither  is  any 
greater  number. 

But  this  is  by  no  means  the  only  text  which 
fupports  this  do6lrine.  The  general  current 
offcripture  implies,  and  many  particular  texts 
exprefsly  allert,  that  the  blindnefs,  darknefs 
and  unbelief  of  mankind  are  wholly  of  the  mo- 
ral kind,  voluntary,  and  the  refult  of  depravi- 
ty of  heart.  I  fnall  mention  fome  of  them. 
John.  V.  40.  Te  will  not  come  tmto  me,  that  ye 
might  have  life.  Ye  will  not ;  the  original  is 
more  explicit  and  detterminate,  «y  ^tx»-ri,ye  are 
uot  willing  to  come  to  me.-  But  this  unwilling- 
ncfs  is  aliigned  by  our  Lord  as  the  reafon  of 
the  unbehef  of  the  Jews.  And  are  we  not  to 
believe  that  unbelief  in  modern  times  proceeds 
from  the  fanhe  caufe  from  which  it  proceeded 
anciently?  II.  Theif.  ii.  10.  Them  thai perijlj,  be- 
cavjhthey  received  not  the  -love  of  the  truth,  that 
ihey  ni'ght  befaved.  In  other  pallages  the  Scrip- 
ture abundantly  teaches  that  they  who  believe 
not ,f}mll perifJj,  flndl  be  damned,  are  condemned  at- 
trady  &c.     And  this  text  affigns  the  reafon  why 


EDWARDS.  221 

they  periih;  viz.  That  they  have  not  the 
1.0 VE  of  the  truth.  But  all  who  are  cordially 
diipofed  to  piety  and  virtue,  or  to  real  obedi- 
ence to  the  will  of  God,  do  loye  the  truth. 
Therefore  they  will  not  perifli^  but  will  believe 
the  gofpel,and  be  iaved.  Again,  (verfe  12.) 
That  they  might  be  damned^  who  believed  tiot  the 
truth,  bid  had  pleajure  iji  nnrighteoiifnefs.  This 
text  (liows,  that  no  man  will  be  damned,  unlefs 
he  have  pleafiire  in  unrighteoiifnefs.  But  all  un- 
believers will  be  damned.  The  conlequence 
is  plain,  that  all  unbelievers  have  pleafure  in 
unrighteoufnefs.  The  reafon  why  the  heathen 
world  were  given  over  to  a  reprobate  mind, 
was,  that  they  did  not  like  to  retain  God  in  their 
knowledge.  And  alienation  is  the  only  afligna- 
Lie  reafon,  that  when  they  knew  God,  they  glorifi- 
ed him  not  as  God  ;  but  became  vain  in  their  imag- 
inationSy  and  their foolijh  heart  was  darkened.  The 
apoftle  Peter  afligns  the  fame  thing,  as  the  rea- 
fon of  the  unbelief  of  the  fcofFers,  who  fiiould 
come  in  the  lall  days,  and  fhouid  difbelieve  the 
fecond  coming  of  Chriil,  faying,  JVhere  is  the 
promife  of  his  coming  ?  The  realon  which  he  af- 
ligns, is,  a  willing  ignorance  of  the  agency  of 
God  in  creation  and  providence.  But  to  be 
willingly  ignorant  of  the  molt  remarkable  works 
of  God,  in  which  he  has  moll  remarkably  ex- 
hibited himfelf  anid  his  infinitely  glorious  per- 
,fe(5tions,  argues  a  fpirit  of  impiety.  Now  we 
have  received,  not  the  fpirit  of  the  zvorld,  but  thefpi- 
nt  which  is  of  God ;  that  we  might  know  the  things 
tKot  are  freely  given  us  of  God,    This  text  inplies. 


222  EDWARD  S. 

that  li  >ve  be  undci^  the  government  of  a  \verld- 
ly  ipitit,  ve  cannot  know  the  golpel,  and  the 
truths  itcontains;  and  therefore  cannot  truly 
believe  them.  Tbefecrei  of  the  Lord  is  zvith  them 
that  fear  him.  If  tlierefore  any  have  not  the  fe- 
cret  of  the  Lord,  as  no  inildcl  has,  it  muft  be 
becaufc  he  does  not  fear  God.  I.John  ii.  20, 
Te  have  an  imBionfrcm  the  holy  One  and  know  all 
things.  But  the  anointing  which  ye  have  received, 
ahidcih  in  you;  and  ye  need  not  that  any  jnan  teach 
you;  hut  as  the  fame  anointing  teachetb  you  of  all 
things,' and  is  truth,  and  is  no  lie  ;  and  even  as  it 
hath  taught  you,  yefjjall  abide  in  him.  It  is  man- 
ifell,  that  this  anointing  or  undion  means  fome 
kind  of  inftrudion  or  teaching.  But  it  cannot 
mean  the  common  infer u6lion' in  do6trinalkno\v- 
ledo'c  ;  bccaufe  it  is  faid  that  the  former  abides 
in  thofe  to  Vvhom  it  is  given,  and  that  they  need 
not  any  further  inftra6\ion,  and  that  they  who 
enjoy  the  inftru61ion  wiiich  is  by  this  anointing, 
Ihail  abide  in  Chrift.  But  none  of  thefe  things 
can  be  truly  faid  concerning  mere  common 
dodrinal  inflru61ion  ;  nor  concerning  the  mi- 
raculous teaching  of  inlpii'ation,  which  was  en- 
joyed in  the  days  of  the  apoftles.  Judas  was 
thus  taught;  yet  he  needed  further  teaching, 
and  he  did  not  abide  in  Chrifl:.  This  anointing 
therefore  muft  mean  that  teaching,  which  is  by 
the  fan6tifying  influences  of  the  holy  Spirit. 
They  who  have  this  teaching,  know  all  things, 
therefore  they  will  know  whether  the  gofpel  be 
a  divine  revelation  :  And  if  any  man  know  not 
this, it  muft  be  through  the   want  ol  fan61iiica- 


EDWARDS.  Z23 

tion^  or  an  obedient  heart.  If  ye  continue  in  my 
word'—ye  fljall  know  the  truth,  Thefe  v/ords  are 
ot  the  fame  import  with  our  text,  and  very 
limilar  in  the  form  of  cxprellion.  To  continue 
in  Chrift's  word,  is  to  be  obedient  to  him ;  and 
fuch  Ihall  know  the  truth  ;  of  courfe  they  will 
know  whether  the  gofpel  be  true.  Te  beiievs 
not,  becaufe  yc  arc  not  of  my  fljcep.  To  be  the 
fheep  of  Chrift  is  to  be  obedient  to  his  laws  and 
commandments,  as  the  iiock  is  governed  by  the 
fhepherd  :  And  the  reafon  why  the  Jews  be- 
lieved not  the  gofpel,  was,  that  they  were  not 
obedient  to  his  laws.  The  fear  of  the  Lord  is  the 
beginning  of  wifdom ;  a  good  underftanding  have  all 
they  that  do  his  commandments.  IVifdoin,  in  the 
language  of  fcripture,  always  implies  a  belief 
of  the  fcriptures.  The  fame  is  obfervable  of 
good  iinderflanding .  Thofe  who  reje6l  the  fcrip- 
tures or  the  golpel,  are  lo  far  from  being  ever 
in  fcripture  reprefented  to  be 'pofleiTed  of  v/if- 
dom,  or  a  good  underftanding,  that  they  are  e- 
very  where  called  fools,  and  are  faid  to  be  blind ^ 
darkened,  knowing  nothing  as  they  ought.  All 
thofe  therefore  vv^ho  poUefs  wifdom  or  a  good 
underftanding,  believe  the  fcriptures.  The 
fource  of  this  wifdom  and  belief  is  the  fear  of 
the  Lord;  and  the'  fcurcc  of  infidelity  mufl 
be  the  want  of  that  fear.  Bat  that  fear  in- 
volves a  fpirit  of  true  piety  and  virtue,  and 
without  it  there  can  be  no  true  piety  or  vir- 
tue. Having  the  underftanding  darkened,'^  hein^r 
alienated  from  the  life  cf  God  through  the  igrtO  ranee 
ibai  IS  in  ih-w,    J-i^raiffr  nf  the     //''>v';/-A^.      '-...,. -  . 


224  EDWARDS, 

or  as  it  is  rendered  in  the  margin  hardnefs,  and 
Blight  be  more  ftridly  rendered  calloiifiiefs,  of 
their  hearts.     The  ignorance  and  unbelief  there- 
fore of  mankind  with  refpect  to  divine  fubie6ts 
is  becaufe  of  the  hardnefs  or  depravity  of  their 
hc<ixts.'- If  our  go/pel  be  hid,  it  is  hid  to  them  that 
are  loll ;  in  whom  the  God  of  this  world  hath  blind- 
ed the  minds  of  them  which  believe  7iot,lefi  the  light 
of  the  glorious  gofpel  ofChriJl,  who  is  the  image  of 
God  fhould  fhine  unto  them.  ^  Who  the  God  of 
this  world  is,  is  manifeftfroni  John,  xii.  30.  Now 
is  the  jiidgmeiit  of  this  world  :   now  is  the  prince  of 
this  world  cqjl  out.      Chap.    xiv.    31.    The  prince 
of  this  world  cometh,  and  hath  nothing  in  77ie.     A* 
gainjl  the  rulers  of  the  darknefs  of  this  world.     The 
God  of  this  world  then  is  Satan,  the  great  ene- 
my of  mankind  :  and  all  to  whom  the  gofpel  is 
hid,    and  all  who  believe  it  not,  are  under  the 
influence  of  the  God  of  this  world,  blinding  their 
minds  ;  and  this  blinding  influence  is  the  caufe 
why  they  fee  not  the  light  of  the  glorious  gof- 
pel and  believe  it  not.      But  this  malicious  be- 
ing can  have  no  fuch  blinding  influence  on  any 
man,  only   fo  fiir  as  he  is  depraved,  and  is  un- 
der the  influence  of  his  depravity.      Therefore 
the  whole  of  that  blindnefs,    which  induces  or 
implies  infldelity,  is  built  on  the  foundation  of 
depravity  of  heart.     And  this  is  the  condemnati^ 
on,  that  light  is  come  into  the  world,  and  men  have 
loved  darknefs  rather  than  light,  becaufe  their  deeds 
were  evil.      The  light  here  intended  is  the  light 
of  tlie  gofpel ;  and  the  reafon  here  given,  why 
men  did  not  love  nnd  receive  this  light,  is,  that 


E  D  W  A.  R  D 


o 


their  deeds  Ijucre  evil.  JVberefore  it  is  contained 
in  thefcripture.  Behold  I  lay  in  Zion  a  chief  corn- 
er [tone,  eleB,  previous ;  and:  he  that  believeth  on  bun 
Jhall  not  be  confounded.  Unto  you  therefore  which 
■  believe,  he  is  precious  ;  but  unto  them  which  be  dis- 
obedient, theftone  ivhich  the  builders'  difcil lowed 
the  fame  is  made  the  head  of  the  corner^  and  a  [ione 
ofjhwiblingy  and  a  rock  of  offence ^  even  tot"  them 
which  flumble  at  the  wordy  being  difobedient.  .  No- 
thing is  more  evident^  tlian,  that  difobedience  is 
here  reprefented  to  be  the  caufe  of  Humbling 
atthev/ord,  I,  John  iv.  6.  Hethat  knowetb 
God  hearetb  us ;  he  that  is  not  of  God,  bearetb  not 
us.  Hearing  the  apolUes  implies  a  belief  ot 
them.  Therefore  this  text  allerts^  that  he 
that  knoweth  God,  believeth  the  apoilolic  doc- 
trine ;  and  that  he  that  knoweth  not  God,  and 
adhereth  not  to  his  caufe,  believeth  not  tliat 
do(^rine ;  and  the  former  is  given  as  the  rea- 
fon  of  the  latter. 

Thus  we  fee  how  clearly  and   abundantly 
the  fcriptures   teach,   that  infidelity  is  the  ef- 
^(i(^  of  a  depraved  -lieart  and  life,  and  that  a  fpi- 
:t  of  real  piety  and  virtue  will  forever  pre- 
vent or  abolifli  it.     Therefore, 

2.  I  am  to  confider  how  far  the  voice  of 
j'eafon  coincides  with  the  voice  of  Scripture. 
If  the  gofpel  be  a  revelation  from  God,  there 
is  doubtlefs  evidence  of  it.  It  would  be  abiurd 
to  imagine  that  God  has  taken  care  to  give  a  re- 
vchiHon  of  his  v;ill  to  mankind.  ■'-^■^  '-  -'  ^  "-^r 
V<>r  IV.  Ff 


226  E  D  V/  A  R  D  S. 

taken  care  that  there  fliould  be  evidence  fuffi- 
cient  to  fatisfy  the  rational,  the  attentive  and 
candid,  that  it  is  indeed  a  revelation.  A  reve- 
lation fo  circumftanced  conld  anfwer  no  pur- 
pofe  of  a  revelation,  nor  could  it  be  reafonably 
cxpe6ted  that  it  fliould  be  received  and  regard- 
ed, at  all  as  a  revelation.  Nay,  in  fact  it 
would  be  no  revelation  from  God  to  mankind, 
becaufc  it  would  exhibit  nothing  as  coming 
from  God.  If  a  kind  prince  fiiould  make  known 
his  will  to  his  fubje6ts,  but  in  fuch  a  manner 
that  there  fliould  be  no  credible  evidence 
that  it  was  his  will,  as  they  could  not  in  this 
cafe  know  that  it  was  his  will,  io  they  would  be 
juft  as  ignorant  of  what  his  will  really  was,  as 
they  were  before,  or  as  if  the  exhibition  fup- 
pofed  had  come  from  another  prince,  or  from 
any  other  perfon.  If  therefore  the^ofjiel  be 
from  God,  and  were  defigned  to  be  received 
as  fuch,  there  is  undoubtedly  evidence  that  it  is 
from  God_,  fuch  evidence  as  a  rational^  atten-  - 
tive  and  candid  inquirer  will  fee ;  and  all 
who  have  a  fpirit  of  piety  and  true  virtue  will 
be  candid  and  attentive  to  divine  truth,  and 
to  every  thing  which  with  any  probability  or 
plaufibility  claims  to  be  divine  truth;  and  their 
candour  and  attention  will  be  proportioned  to 
their  piety  and  virtue.  All  fuch  therefore 
will  fee  the  real  evidence  that  the  gofpel  is 
from  God,  and  will  receive  it  accordingly.  And 
if  any  fee  not  that  evidence,  it  muft  be  owing  ^ 
to  the  want  of  candour  and  attention,  and  there- 
fore to  the   want  of  piety   and   virtue* 


EDWARDS.  227 

If  it  fliould  be  faid,  a  man  may  be  induced  by 
prepoileffion  of  education,  by  enthulialm  or 
blind  zeal,  to  receive  a  falfe  lyftem  for  truta, 
contrary  to  evidence,  or  at  lealt  without  evi- 
dence ;  and  that  in  this  cafe  he  is  not  govern- 
ed by  a  perverfe  bias ; 

I  anfwer,  nothing  but  fome  perverfe  bias, 
feme  party  attachment,  fome  criminal  indor 
lenceor  prepoirellion,  can  make  a  man  io  enthu- 
lialHt ,  fo  full  of  groundlefs  zeal  and  fo  attached 
to  the  ways  and  habits  of  his  education,  as  to  be 
blinded  to  real  evidence  exhibited^  or  to 
imagine  that  he  fees  evidence  which  has  no  ex- 
iftence.^ 

*Wlience  arifes  entliufiafm  ?  Not  furely  from  a  prin- 
ciple of  true  virtue  and  piety.  There  will  be  perfect 
piety  and  virtue  in  heaven,  but  no  enthufiafm,  no  vihon- 
aries.  An3  doubtlefs  if  a  man  were  completely  fancti- 
lied  in  this  world,  it  would  preferve  or  deliver  him  from 
all  enthufiafm.  If  fo,  then  enthufiafm  will,  other  things 
being  the  fame,  be  diminilhed  in  any  man  in  proportion 
to  the  degree  of  his  virtue  and  piety.  If  honefty,  virtue 
and  piety  would  not  preferve  all  men  of  common  capa- 
cities from  enthufiafm,  then  God  has  laid  fome  men  of 
common  capacities  under  a  neceifiiy  which  depends  not 
on  their  wills,  but  is  a  natural,  evincible  neceffity,  of 
rejecting  true  religion,  and  embracing  enthufiafm  :  And 
then  thefe  confequences  will  follow  ;  that  they  are  un- 
der no  obligation  to  be  truly  religious  ;  that  enthufialm 
or  falfe  religion  in  them  is  no  fin  or  fault  ;  that  true  re- 
ligion, as  oppofed  to  enthufiafm,  is  as  to  them  no  duty; 
and  that  enthufiafm  in  them  is  as  true  and  genuine  reli- 
gion as  any^  and  confequentiy  is  not  enthufiafm.  On 
the  whole  therefore  we  are  obliged  to  come  to  this 
conclufion,  that  all  religious  enthuhafm,  and  all  vifionary 
fehemes  of  religio  n,  do  and  muft  arife  from  depravity. 

N.   B.    The  noie  in  this  page  was  by  the  author  in- 
tended  to  be  printed  as  part  of  the  text. 


228  EDWARDS. 

Thus,  the  truth  of  our  dcnSlrine^  that  if  any 
niian  be  porieiled  of  a  proper  fpirit  of  piety  and 
true  virtue,  he  fhall  know  whether  the  gofpel 
be  a  revelation  from  God,  or  a  mere  human 
ii^vention,  appears  not  only  to  be  confirmed 
by  fcripture,  but  necedarily  to  follow  from  the 
piaineit  dictates  pt  reafon  and  comnion  fenfe,-- 

If  this  do61rine  be  true,  and  if  the  gofpel  be 
a  revelation  from  God,  or  a  fyftem  of  truth, 
all  who  believe  it  not  are  blinded  by  fome  per- 
verle  bias,  or  by  a  depraved  heart,  and  they 
are  not  willing  to  do  the  will  of  God.  No.  o- 
ther  realon  can  be  aiiigned  for  their  unbelief. 
They  may  be  challenged -taaffign  any  other. 
On  the  other  hand;  if  the  gofpel,  be  not  a  rev- 
elation from  God,  as  there  neither  is  nor  can 
be  evidence,  that  it  is  from  him  ;  all  who  be- 
lieve it  as  from  him,  are  therein  a6tuated  by 
fome  perverfe  bias,  or  by  an  unwillingnefs  to 
do  the  will  of  God.  On  this  fuppofition  all  who 
have  ever  believed  the  gofpel,  the  primitive 
Chriftians,  thp  apoflles^  even  Paul  himlelf,  who 
iuftered  the  lols  of  all  things  that  he  might  win 
Chrift,  either  did  not  at  all  believe  the  gofpel, 
and  were  the  vileft  impoftors,  or  they  believed 
the  goipel  from  a  fpirit  of  difobedience  to  the 
divine,  will.  Nay,  the  fame  is  true  of  Jefus 
Chrill  himlelf.  Either  tlicrcfore  Paul,  Peter 
and  John,  nay  Jefus  himfelf,  if  they  were  not 
dci  gning  impoftors,  believed  as  they  did  from 
ci  fpirit  cf  dilobedicnce  to  the  divine  will ;  or 
from  thcfiime  fpirit  Shy ftcfbury,  Bolingbrokc 


EDWARDS.  229 

cTiid  Hume  believed  as  they  did.  There  is  no 
medium  in  this  cafe.  And  who,  it  is  molt  like- 
ly, were  influenced  by  a  fpirit  of  difobedience 
and  impiety,  let  every  one  judge,  who  is  ac- 
quainted with  their  reipc(5tive  writings.  Let 
every  fuch  perfon  judge>  whether  a  fpirit  of 
obedience,  or  of  piety  and  virtue,  breaths  moll 
in  the  writings  of  Paul,.  Peter  and  John,  and 
in  the  difcourfes  of  Jefus  Chrift ;  or  in  the  wri- 
tings of  Shaftefbury  Bolingbroke  and  Hume. 
The  iirft  of  thefe  lail  mentioned  authors  holds, 
that  ridicule  is  the  tell  of  truth.  He  ironical- 
ly declares,  *^that  when  the  fupreme  civil  pow- 
ers have  given  their  fan^lion  to  a  religious  re- 
cord or  pious  writ,  it  becomes  immoral  and 
protane  in  any  one  to  deny  or  difpute  the  di- 
vineauthority  of  the  lead  line  orfyllable  con- 
tained in  it";  and  reprefents  the  fcripture 
dodrinfe  of  rewards  and  punifliments  as  mean, 
felfifli,  mercinary,  and  hurtful  to  the  intereft  of 
virtue.  He  applies  his  own  avowed  teft  of 
truth  to  the  fcripture^  and  endeavours  to  ridi- 
cule the  Ipirit  of  prophecy  ;  and  implicitly 
;ccufcs  our  Saviour  of  being  actuated  by  ambi- 
tion and  a  p^rfecuting  fpirit.  He  places  the 
obligation  to  virtue  in  its  conducivenefs  to  our 
prefent  happinefs ;  and  feems  to  erect  fuch  a 
^cheme  of  virtue  as  is  independent  on  religion 
and  deltitute  of  proper  regard  to  God.  Boling- 
broke denies  a  providence  extending  to  indi- 
viduals ;  holds  that  modefty  and  challity  have 
no  foundation  in  nature,  and  arc  owing  to  hu- 
man vanitv;   that  man  is  no  more  than  a  fu- 


2SQ  EDWARDS, 

perior  anin^al,  whofe  views  are   confined  to 
this  prelent  iitc,  and  tias  no  reafonable  profpe6l 
of  exitting  in  a  future  ilate  ;  is  not  accountable, 
and  has  no  moral  ienfe  or  feeling  naturally  im- 
planted in  him;  that  his  fuprenie  end  is   his 
own  pleafure  in  this  life,  &c.      The  other  wri- 
ter Hume,  denies  that  we  can  argue  the  ex- 
iftence  of  an  intelligent  caufe  of  all  things  from 
the  exiftence  .of  the  world ;    denies  that   we 
have  any  evidence  of  moral  perfection  in  God, 
any  evidence  of  a  providence,  or  a  future  Hate 
of  rewards  and  punifhment;  reckons  mortifi- 
cation, feifdenial  and  humility  among  the  monk- 
illi  virtues,  and  pride  among  the  real  virtues; 
denies  the  diilincliion  between  natural  endow- 
ments or  talents,  whether  mental  or  corporeal, 
and  moral  virtues ;  and  holds  that  mental  ca- 
pacity, llrength  of  memory,  wit,   cleanlinels 
and  bodily  ftrength  are  as  real  virtues  as  juft- 
ice,  chaftity  and  benevolence.      Now,  I  fay  let 
any  man  of  tolerable  underftanding  and  candour 
judge,  wliether  thofe  who  embraced  and  taught 
inch  theological  and  moral  principles   as  thefe, 
were  moll  likely  to  have  been  blinded  to  truth 
by  alpirit  of  impiety  and  diiobedience ;  or  he 
who  <ieUvered  the  sermon  on  the  Mount, 
and  thofe  \/ho  wrote  the  gospels,  and  other 
books  of  the  New  Testament.— 

I  have  now  fininiOied  what  was  propofed 
from  our  text;  and  therefore  fhalf  clofc  the 
difcourfe  with  fome  inferences. 


EDWARDS.  ixt 


O 


1.  Our  fubje6l  teaches  us,  that  if  the  gofpel 
be  true,  there  is  no  necefllty  that  any  man  be 
^n  iniidel.  Iniidelity  is  not  neceflkry,  but  vo- 
luntary. Men  are  infidels,  becaufe  they  are 
willingly  ignorant  of  the  truth,  and  fliut  their 
eyes  againft  it.  Doubtlefs  all  depravity  of  heart 
is  voluntary  ;  and  that,  on  the  fuppolition  that 
the  gofpel  is  true,  is  the  real  caufe  of  all  infi- 
delity. This  is  indeed  a  do6trine  grating  to 
the  pride  of  unbelievers ;  yet  it  is  the  doctrine 
offcripture,  and  the  do(?trine  of  reafon  too; 
nor,  as  has  been  alTerted,  can  they  themfelves 
fupport  any  other  theory  with  refpe6l  to  this 
fubje6l.  They  can,  on  the  fuppolition  now 
made,  give  no  other  account  of  their  unbelief, 
which  will  bear  examination.  In  vain  will  any 
of  them  pretend  to  be  a6ted  upon  mechanically 
in  this  cafe ;  that  what  they  fee,  they  fee,  and 
cannot  but  fee ;  And  what  the  y  do  not  fee, 
they  cannot  fee,  and  therefore  are  not  to  be 
blamed  :  that  men  can  no  more  think  alike, 
than  they  can  look  alike.  The  truth  is  what 
they  do  not  fee,  as  to  this  fubje(51:,  they  might 
and  would  fee,  were  it  not  for  the  depravity  of 
their  hearts  ;  and  therefore  for  that  blindnefs 
they  are  moft  juftly  to  be  blamed  and  condemned. 

2.  This  fubje6i:  teaches  us,  not  only  that  no 
man  is  under  a  neceflity  to  dijhelicve  chriftianity, 
but  that  no  man  is  under  a  neceirity  to  be  in 
doubt  or  uncertainty  whether  chriftianity  be  true 
orfalfe.  There  is  a  plain  and  fure  way  to  the 
folution  of  all  fuch  doubts,  and  every  man  may 


z^z  E  D  W  A  R  D  S, 

in  that  way  obtain  a  full  fatisfa6lion  concerning 
the  truth.  If  Chriftianity  be  true,  he  may  ob- 
tain full  evidence  of  it :  If  it  be  falle,  he  may 
obtain  full  evidence  of  that.  All  that  is  necef- 
fary  to  this,  is,  that  he  be  willing  to  do  the  ivill 
of  God.  Therefore  to  be  in  a  ftate  of  uncer- 
tainty in  this  cafe,  to  halt  between  two  opin- 
ions, is  utterly  inexcufable ;  equally  fo  as  dif- 
obedience  itfelf. 

Yet  is  not  this  the  cafe  with  many  ?  They 
profefs  to  be  inquiring  whether  Chriftianity  be 
true  or   not.      They  are  not  fatisfied;   they 
want  further  time   to  weigh  the  evidence,  the 
arguments  in  favour  of  Chriftianity  and  the  ob- 
je<5lions  againft  it.      But  though  fuch  men  may 
flatter  themfelves  that  they  are  a6ting  a  very 
rational   and  commendable  part;  the  truth  is, 
that  they  betray  the  wickcdnefs  of  their  hearts, 
and  their  unwillingnefs  to    do  the  will  of  God. 
For,  as  on  the  iuppolition  that  Chriftianity  is 
true,  they  who  poiitively  difbelieve   its  truth, 
hereby  prove  that  they  are  under  the  influence 
of  a  difobedient  fpirit ;  fo  in  the  cafe  which  is 
now  before  us,  they  who  are  unfettled  and  halt 
i)etween  the  truth  and  falfliood  of  Chriftianity, 
prove  that  they  are  under  the  influence  of  the 
fame  I'pirit.      Were  they  difpofed  to  obedience, 
they  would  foon  come  to  a  determination,  and 
fee  the  evidence  which  cxifts,  either  that  Chrif- 
tianity is  true,  or  that  it  is  falfe. 

3.     Hence  we  fee  the  reafon  why  unbelief  is 


J£  D  W  A  R  D  S. 


'33 


every  where  in  fcripture  reprefented  as  a  fin, 
and  is  threateiaed  with  fevere  punifliment ;  as 
it  is  in  fuch  pafFages  as  thefe.  He  that  believeth 
and  is  baptized  JJoal I  befaved  ;  but  he  that  believeth 
not.Jljall  be  damned.  He  that  believeth  on  him  is 
not  condemned :  but  he  that  believeth  not,  is  con- 
demned already  ;  becaiifc  he  hath  not  believed  on  the 
name  of  the  only  begotten  Son  of  God.  This  is  the 
ivork  of  God,  that  ye  believe  on  him,  whom  he  hath 
fent,  J^his  is  his  commandment  that  wejhoidd  be- 
lieve on  the  name  of  his  Son  jefus  Chrifl.  So  in 
numberlefs  other  texts.  Now  it  hath  been 
made  an  obje6i:ion  to  Chriftianity,  that  it  re- 
q.uires  mankind  to  believe  it;  that  it  conflant- 
]y  exhorts  to  faith  as  a  duty,  and  diirbadcs  from 
unbehef  as  a  lin,  and  condemns  it  to  theiever- 
ell  puniflmient.  It  hath  been  pleaded,  that 
this  is  abfurd ;  equally  fo  as  to  condemn  and 
punifli  a  man  for  not  feeing  the  light  of  tiie  fun  ; 
or  to  exhort  him  to  believe  a  theorem  in  ge- 
ometry. But  this  is  a  grofs  mifreprefentation, 
unlefs  it  be  fuppofed  that  the  man  fees  not  the 
light  of  the  fun  and  the  truth  of  the  geometrical 
theorem,  becaufe  he  voluntarily  fiuits  or  blinds 
his  eyes  againft  the  former,  and  will  not  pro- 
perly attend  to  the  latter.  The  condemnation 
of  linners  is,  that  light  is  come  into  the  world,  and 
they  love  darknefs  rather  than  light ;  and  that  bc-- 
caiife  their  deeds  are  evil.  Surely  as  a  difobedi- 
cnt  fpirit  is  fin,  and  as  fuch  to  be  warned  again ll ; 
fo  is  that  unbelief  which  is  the  refult  of  it.  As 
an  obedient  Ipirit  is  a  duty,   and  as  lucii  is  witii 

rood  reaton  to  be  inculcated  ;  io  is  that  ii\\\:^ 

Vol.  IV,  C7g 


i  -4  EDWARD  S, 

which  depends  on  it.  As  an  unwillingnefs  to 
do  the*  will  of  Goddeferves  puniihment,  if  any- 
thing doth  ;  fo  does  that  unbelief  which  is  the 
effe6t  of  it.  Thefe  obfervations  are  equally 
true,  whether  by  faith  we  mean  a  belief  of 
Chriftianity,  in  oppofition  to  deifm  ;  or  that  cor- 
dial receiving  of  Chrifl^,  to  which  the  promife  of 
lalvation  is  made. 


4- 


Hence  alfo  we  learn  the  true  fourceof 
alldifputes  concerning  any  of  the  efTential  doc-' 
trines  of  Chriftianity .  It  mull:  be  fome  deprav- 
ed principle.  The  fame  realbning  holds  good 
liere,  as  with  regard  to  Chriftianity  itfelf.  We 
can  no  more  fuppofe  that  God  would  leave  the 
effential  dodrines  of  a  revelation  without  evi- 
dence that  they  are  really  do6lrines  of  truth, 
than  that  he  would  leave  the  revelatign  in  gen- 
eral without  inch  evidence.  And  if  there  be 
fuch  evidence/  not  to  lee  it  muft  proceed  from 
fome  depraved  principle.  No  other  caufe  of 
unbelief  in  this  cafe  can  be  ailigned.  I  know 
it  hath  often  beenfaid  to  be  owing  to  different 
modes  of  education,  different  inftruction,  afToci- 
ations  of  ideas  and  habits  of  thinking  &c,  that 
fome  chriftians  do  not  believe  all  the  elfential 
do(51rines  of  Chriftianity.  But  if  any  or  all  thefe 
caufes  influence  them  to  reje6t  any  ellential 
do6irine  of  Chriftianity,  of  the  truth  of  which 
there  is  real  and  fufficient  evidence,  they  muft: 
ftill  produce  this  effed  by  rendering  them  un- 
jcandid  and  inattentive  to  the  evidence  ;  and 
this  want  of  candour  and  attention  is  depravity. 


EDWARDS,  233- 

If  therefore  we  be  duly  attentive  and  candid, 
we  fhall  fee  this  evidence,  fhall  be  eftablifned  in 
the  belief  of  the  do(^trines,  and  fliall  iurmount 
our  doubts.  If  our  hearts  be  not  eflabliflied 
by  faith,  but  be  driven  about  v/ith  every  wind 
of  doctrine y  and  craftinefs  of  men  ivhereby  they  lie  in 
wait  to  deceive;  it  nmft  be  owing  to  fome  want 
of  attention  or  want  of  candour,  or,  in  the  lan- 
guage of  the  text,  to  unwillingnefs  to  do  the  will 
of  God.:  And  if  all  profciled  Chriltians  were  free 
from  all  depravity  of  heart,  they  would  be  a- 
greed  in  all  the  eflentials  of  Chriftianity. 

5.  Let  us  adore  the  goodnefs  of  God,  that 
he  hath  put  the  evidence  of  Chriftianity  and  of 
the  eflential  do6lrines  of  it  thus  within*the  reach 
of  every  good  man.  This  evidence  is  within 
the  reach  not  only  of  the  learned,  but  of  the 
unlearned ;  not  only  of  the  wife  and  great  men 
of  this  world,  but  of  all  who  are  willing  to  do 
the  will  of  God.  ,  Therefore  we  have  not  to 
inquire,  who  fliall  afcend  into  heaven  or  dcfcend 
into  tlie  deep,  to  bring  us  evidence  of  the  truth 
of  the  gofpel :  But  the  evidence  is  nigh  us,  and 
will  be  received  by  all,  if  it  be  not  flmt  out  by 
the  depravity  of  their  hearts.— For  if  any  man 
will  do  his  will,  he  fhall  know  of  the  doctrine,  whe- 
ther it  he  of  God,  or  whether  itbe  a  n^er^hnn^'ni 
invention. 


S  E  R  M  Q  N       LXX. 

THE  CHRISTIAN  HOPE. 

BY 

ACHILLES  MANSFIELD,     A.     M. 

Pajiorofa  Congregaiional  Church  at  Killing fio or th, 
Connedlicut, 


'  Horn,  V.   5. 
And  Hope  maketh  not  ajhamed — 

Hope  is  a  paflion  peculiar  to  a  ftate  of  pro- 
bation and  trial :  There  will  be  no  place 
for  it  in  that  future  world  to  which  we  are 
haflening.  There  the  faith  of  the  righteous 
will  be  fwallowed  up  in  vifion,  and  their  hope 
in  enjoyment ;  and  there  the  wicked  will  be 
fhut  out  in  outer  darknefs,  where  light  and 
hope  fhall  never  come.  But  in  this  prefent 
ftate  of  imperfe6lion  and  fufferings,  hope  is  ne- 
ceiTary  to  every  probationer  for  immortality. 
Were  it  now  fecluded  from  human  enjoyment, 
it  would  convert  mankind  into  furies,  and  our 
world  would  become  as  gloomy  as  the  regions 
ofdefpair.  Without  this  there  would  be  lit- 
tle or  nothing,  either  to  ftimulatc  the  mind  to 
the  difcharge  of  the  duties  of  the  prefent  life, 
or  to  prepare  for  a  better. 


13S  MANSFIELD. 

Therefore  this  pafTioL  is  kindly  impkftied  in 
the  human  mind  by  the  great  Creator.  Apd* 
it  pervades  the  whole  world.  It  palpitates  in 
every  breaft.  Methinks  there  is  no  affli6lion 
fo  finiihed,  no  clouds  fo  dark^  as  to  be  impene- 
trable to  its  cheering  beams.  It  not  only  ftim- 
iilates  the  victorious  warrior,  but  eales  the 
chains  of  the  dungeon  captive.  It  fweetens 
the  cup  of  profperity,  and  keeps  the  heart 
from  finking  under  the  weight  of  adverfity.  It 
enters  into  the  abodes  of  diftrefs,  and  cheers 
the  difconfolate  with  the  profpe6l  of  days  of 
Iit>ht,  peace  and  comfort,  more  than  according 
to  the  days  wherein  they  have  feen  affli6lion. 

Though  hope  animates  all,  yet  all  are  far 
from  having  the  fame-hope.  There  is  an  hope 
that  will  difappoint  its  votaries,  and  terminate 
in  confulipn  and  fliame.  ..  J^nd  there  is  an  hope 
t^iat  ?mheth  not  aJJjamedf  which  will  more  than 
anfwe  ^xpedtatioiiis,  and  lead  to  honor,* 

gloiyaiiU  immortality.     Therefox'e  I  fliail  en- 
deavour to  iiiufir^te;, 

I.  'j^\:c  ,LvU...^  ^j  ii^.^L  ui,.j.c  fpoken  of  in  the  text; 
and  .^^' '/'  ^'"'  ''y^CfUrnry:  rf  it^  as  it  maketh  not  aJJoam- 
cd. 

I.     \Vc  are  to  illuftrate  the  nature  of  that 
■  hope  Ipoken  of  in  the  words  before  us. 

Hope  in  general,  as  was  obferved  above,  is 
of  univerfal  influence.      It  operates   in  anal- 


MANSFIELD.  239 

nioft  infinite  variety  of  ways,  and  takes  ciidor- 
€ftt  denominations^  agreeably  to  the  different 
principles  and  objects  of  its  operation.  That 
hope  wliich  fpends  itfelf  inunediately  upon 
worldly  obje6ts/is  denominated  a  woi'ldly  hope ; 
and  it  may  be  lawful  or  fmtiil  according  to  the 
meafure  of  our  dependence  upon  it. 

When  we  feek  the  objects  of  time  and  fenfe 
as  the  fupreme  and  ultimate  gced,  and  place 
our  highellexpe<5tation%of  happinefsupon  tiieni, 
this  is  a  carnal  and  linful  hope,  and  involves  iii 
its  nature  the  aggravated  guilt  of  downright  i- 
do4atfy.  In  perfons  of  this  defcription,  the 
love  of  the  world  is  the  predominating  princi, 
pie,  and  whatever  comes  in  the  way  of  this^  they 
will  have  the  audacity  to  facrifice,  whether  it 
be  the  love  and  the  duty  which  they  owe  to 
their  Maker,  or  to  their  fellow  creatures.  But 
even  a  worldly  hope  becomes  harmlefs  and  in- 
offenlive,  when  exercifed  in  due  fubordination 
to  higher  interefts  and  concerns,  and  is  doubt- 
lefs  allowable.  He  that  cultivates  the  earth,  and 
cafts  his  feed  into  the  foftened  ridges,  iiiould 
do  both  in  hope.  We  may  hope  for  inccefs  in 
all  our  lawful  fecular  occupations.  But  thefe 
things  are  not  uppermoft  in  the  heart  and  af- 
fe6tions  of  the  truly  good  man.  They  are  not 
the  obje6ts  upon  which  he  reds  his  higheft 
expe<5tations  and  dependance.  He  feeks  them 
only  as  affording  fuftenance,  in  this  Itate  of 
pafTage  to  higher  enjoyments  and  a  n:ore 
glorious  country, 


240  MANSFIELD. 

Hope  when  limited  to  the  fphere  of  religiojt 
is  called  reiigioas  hope.  This  again  is  divided 
into  two  branches^  the  hope  of  the  hypocrite, 
and  that  of  the  true  Chriftian.  The  fon?ier  is 
reared  upon  relation  to  father  Abraham,  felf- 
righteoufnefs,  or  fome  of  the  rituals  of  religion, 
as  was  that  of  the  Pharifees,  and  hath  no  e§e6l 
in  iiibduing  corruption,  and  purifying  the 
heart :  Therefore  it  muft  terminate  in  difap- 
pcintmcnt  and  lorrow.  But  the  latter,  in  joys 
unrpcakable  and  full  of,  glory.  The  latte?'  is 
fpoken  of  by  our  apoflle,  of  which  only  it  can 
be  predicated,  that  it  mahcth  not  aJJoamed,  This 
hope  hr.tii  for  its  object  that  weight  of  glory, 
tliat  great  falvation,  which  is  freely  tendered 
to  all  in  the  gofpel  through  Jefus  Chriii,  and 
which  is  iirnily  proniifed  to  all  that  believe 
in  him.  It  fixes  upon  the  enjoyment  of  the 
divine  prefcnce  and  favor,  as  the  fupreme  and 
unbounded  good  of  man. --Therefore  it  is  faid 
by  St.  Peter,  that  our  hope  is  in  God ;  i.  e.  as 
the  ultimate  obje(5l  of  it.  Chrift  is  called  our 
hope,  as  it  is  only  by  him  that  the  fountain  of 
God's  grace  and  mercy  is  fet  open  to  us,  and 
as  he  hath  not  only  revealed  the  great  and  pre- 
cious promifes  of  the  gofpel,  the  foundation  of 
hope;  but  rendered  them  yea,  and  amen,  in- 
his  own  blood.  Had  it  not  been  for  his  inter- 
]iOlition,  no  beam  of  light  or  hope  had  ever 
dawned  upon  the  kviman  eye. 

Further,  we  are  faid  to  abound  in  hope  through 
the  poivcr  of  the  Holy  Ghoji,  as  it  is  by  his  divine 


MANSFIELD,  241 

agency,  that  this  virtue  is  prodL],ced  and  cherifli- 
ed  in  the  heart.  This  he  does  by  perfu^di-ig  the 
mind  of  the  power  and  laithfuhiefs  of  God,  the 
fure  accomplilhment  of  his  proniifes,  and  by 
raifmg  it  above  anxious  doubtings  and  diltract- 
ing  defpair.  Thus  he  adiniuircers/i^r^/i^:!^  confo- 
lation  to  tbem  who  have  fled  for  refuge,  to  lay  bold 
upon  the  hope  fet  before  them  in  the  g  of  he  I. 

The  pillars  upon  whi^rthis  grace  isfupport- 
edare^  the  promiles,  the  inmiortality,  tlvd  truth 
and  almighty  power  of  God.  J^Ian  may  be- 
tray the  truft  we  repofe  in  him  :  But  God  is 
true,  and  will  neither  deceive  our  faith,  nor  dif- 
appoint  bur  hope.  He  is  almighty,  and  upon 
this  foundation  the  apoftle  built  his  aiilirancc 
of  hope.  For  I  know,  faith  he,  whom'  I  have  be- 
lieved, and  I  am  perfiiaded  that  he  is  able  to  keep 
that  which  I  have  coinniitted  unto  hi?n  agairft  that 
day.  Chriflian  hope  always  prefuppofes  faith 
in  the  divine  promifes.  We  cannot  rationally 
hope  for  any  thing  in  which  we  do  not  believe. 
But  we  proceed, 

II.  •  To  illuftrate  the  excellency  of  this  hope, 
as  it  maheth  not  ajbamed. 

The  fuperior  excellencies  of  it  to  every  o- 
ther  hope  will  appear  from  various  conlidc ra- 
tions. 

I .  From  the  incomparable  excellency  ofuts 
objects.  The  increafe  of  corn  and  wine,  the  en- 
Vol.  IV  Hh 


242  MANSFIELD, 

joyments  and  treafures  of  thisperiOiing  world, 
form  the  objects  of  worldly  hopes  :  But  the 
Chriilian  hope  hath  in  view  a  treafure  that  en  • 
dureth  unto  eternal  life  ;  which  eye  hath  not 
feen,  nor  ear  heard,  and  which  never  entered 
into  the  mind  of  man  to  conceive.  Yea^  it 
looks  up  to  the  throne  of  Jehovah^  and  feeksa 
])iace  in  his  favour  and  love  as  the /up  re  me  good. 
And  i$  there  any  thing  that  will  bear  a  conipa 
rifon  with  this  ?  Are  th^^^^  ^"7  among  the  an- 
gels, or  among  the  fonsof  the  mighty,  who  may 
be  compared  to  God  ?  ^Behold,  he  looketh  un- 
to the  fun.  and  it  fliineth  not  1  The  heavens 
are  not  clean  in  his  light,  and  angels  are  charg- 
'able  with  comparative  folly.  Is  there  any- 
worldly  honor  or  inheritance,  that  will  admit 
of  any  comparifon  with  being  made  the  fons 
and  heirs  of  God  through  Jefus  Chrift  ?  So  ex- 
alted andfo  divine'  are  the  objedts  otour  hope. 
Surely  then  it  maketh  not  afliamed. 

The  fupereminence  of  it  will  alfo  appear, 
when  we  contemplate  the  ft  ability  of  it's  foun- 
dation. How  very  precarious  and  uncertain 
is  the  foundation  of  all  worldly  hopes.?  Long 
iince  this  world  hath  received  from  the  mouth 
of  infpiration  that  humiliating  motto.  Vanity  of 
vanities,  all  is  vanity.  And  experience  Ihews 
that  the  fafhion  of  it  palFctli  away  :  Therefore 
all  thofe  hopes  and  joys  which  reft  upon  it, 
mud  be  delufivc  and  tranfient. 

To  appearance  how  well  founded  were   the 


MANSFIELD,  243 

liopes  of  the  eailern  monarch,    who  flild,    h 

not  this  great  Babylon  that   I  have  buiU?  Thev 

were   founded    upon  the  bafis  of  a  mighty  and 

vaft  empire  ;  and  yet,  alas,  a  few  days  taught 

him,   that    their  foundation   was  in  the  liUid. 

The  mighty  empires  of  the  world  are  fo   far 

from  aflbrding  an  unfailing  foundation  to  our 

iimbitious  hopes,  that  they  are  continually  fub- 

jeft  to  change  themfelves^   and  muft  foon  be 

fwept   away  before  the  hand  of  time.      Many 

places,    which    once  '>vere  honored  with    tlie 

throne  of  kings  and  the  feat  of  empire,  are  now 

Itripped  of  every  veilige  of  ancient  glory,  and 

become   places  tor  fhepherds    to    pitch    theh-^ 

tents.     Thus  pafs  all  glories  beneath  the  fun. 

Are  we  buoyed  up  with  the  hopes  of  world- 
ly riches  or  honor  ?  The  former  reft  on  a  ba- 
lls which  fire  may  confume,  or  thieves  deftroy  ; 
and  the  latter,  on  the  breath  of  popular  applauie^ 
than  which  nothing  can  be  more  uncertain — an 
airy  foundation  indeed  I  And  as  certainly  as  a- 
ny  place  their  chief  dependance  upon  it,  it  will 
break  under  theri  like  a  ipidcr's  web,  and  their 
towering  hopes  will  fall  upon  them  in  over- 
whelming delpair. 

But  perhaps,  my  hearers,  you  are  ready  to 
felicitate  yourfelves,  that  your  higheft  hopes  reft 
on  far  different  foundations  ;  on  a  beloved  con> 
panion,  a  dear  child,  perhaps  an  only  fon  ;  or 
•'.  friend  that  fticketh  clofer  than  a  brother.  A- 
.  u^  !   thefe  are  but  a  precarious  foundation   of 


244  MANSFIELD, 

hope.  Before  we  are  aware^  they  may  fall  vic> 
thus  to  the  laft  enemy^and  leave  us  to  mourn, 
with  Racliel,  for  our  children,  or  our  friends, 
refufing  to  be  comforted  becaufe  they  are  not* 
But  the  Chriftian  hope  is  built  upon  a  foundati- 
on whicli  no  llorms  can  fliake,  no  length  of 
time  can  weaken.  It  cannot  be  overthrown, 
either  by  life  or  death,  powers  or  pr'mdpalities, 
things  prefent  or  things  to  come.  Yea,  though 
heaven  and  earth  fliall  pafs  away,  this  fhall  en- 
dure. This  is  the  only  hope  that  can  be  our 
fupport  in  a  dying  hour.  In  that  hour,  a  well 
grounded  hope  is  worth  ten  thoufand  worlds, 
and  would  infinitely  more  than  compeniate  the 
toils  of  a  whole  age  in  its  acquifition. 

But  remember,  O  fmner  !  all  thy  groundlefs 
prefumptions  and  worldly  hopes  (liall  then  leave 
thee.  The  hope  of  the  Ungodly Jha  II  peri/h .  You 
may  now  be  promifing  yourielf,  that  you  have 
goods  laid  up  in  Rore  for  many  years.  'But 
what  will  all  that  avail,  when  thy  loul  fliall  be 
required  of  thee  ?  It  will  fervconly  to  render 
lliy  fall  into  the  regions  of  defpair  the  deeper 
apd  the  itiore  dreadful.  But  on  the  other  hand, 
Mark  the  perfeB  man,  and  behold  the  upright ;  for 
the  end  of  that  man  is  peace.  He  hath  that  hope 
in  death,  which,  having  call  anchor  upon  the 
immortal  fhore,  becomes  both  fure  and  ftcdfali, 
and  enables  him  not  only  with  a  calm  fortitude 
to  meet  the  lad  enemy,  but  to  hang  out  the 
cnfigns  of  vi<^l:ory  and  triumph  ;  faying,  O  death, 
ivbcre  is  thyjlmg  !  O  grave,  where  is  ^''>^'  -^i^orv  f 


MANSFIELD.  245 

The  purifying  nature  of  the  hope  of  the  gof- 
pel  will  alfo  fliew  that  it  is  a  glorious  hope^  an^ 
niaketh  not  ailiamed.  All  the  obje6ts  of  it  are 
pure  and  holy.      Its  fir  11   and  fupreme  obj  e6l 
is,  a  Being  of  immaculate  purity.     Holy,  holy, 
holy,  is  the   Lord  God  Almighty,     So  heaven, 
which  terminates  all  our  defires^  is  a  region 
where  hoiinefs  reigns  univerfal.      Nothing  that 
defiles,  or  that  works  abomination,  fliall  ever 
pafs  through  the  gates  into  that  city.      Now  he 
that  is  begotten  again  unto  a  lively  hope  of 
this  glorious  inheritance,  by  the  refurrecStion  of 
Jefus  Chrilt  from  the  dead,  muft  purify  himfelf 
even  as  he  is  pure. 

^ 

Dire6lly  the  reverie  is  the  efFe6l  of  worldly 
hopes,  when  they  predominate  in  the  heart. 
How  often  do  we  fee  them  breaking  over  all 
the  reftri6lions  ofreafon  and  revelation?  The 
afpiring  tyrant,  who  hath  a  throne  in  view, 
will  not  helitate  to  plunge  the  fatal  dagger  in- 
to the  breafts  of  all  that  may  Hand  in  his  way. 
Deaf  to  all  the  calls  of  humanity,  Abimelech 
flew  three  fcore  and  ten  perfons  of  his  father's 
houfe,  upon  one  ftone,  that  he  might  be  left  in 
the  quiet  enjoyment  of  a  throne,  polfelled  by 
ufurpation,  cruelty  and  opprcifion.  Far  too 
many  initances  of  this  nature  might  be  adduced 
from  facred  and  profane  hiftory. 

And  if  we  turn  an  eye  upon  the  man  given 
to  tlie  love  of  gain,  whofe  god  is  the  world; 
what  injuftice,  overreaching,  fraud  and  dupli- 
city mark  his  ftcp.^  ? 


2^6  MANSFIELD. 

Again,  the  vile  ftralagems  to  accomplilli  the 
deligns  of  thoie  who  are  lovers  of  pleafure 
more  than  of  God,  are  difplayed  by  Solomon 
in  inimitable  colors. 

Now  all  thefe  Itreams  of  human  depravity 
are  powerfully  checked  and  controled  by  that 
facred  virtue  that  is  the  fubjecl  of  difcourfe. 
Hear  what  faith  the  apoftle.  For  the  grace  of 
God  that  bringethfalvation  hath  appeared  to  all  men ; 
':'Mcbing  lis  that  denying  ungodlinefs  and  worldly 
lulls',  we  fhoiild  live  foberly,  right  eoiijly,  and  god  lily  in 
th:s  prejcnt  world  ;  looking  for  that  hleffed  hope,  and 
the  glorious  appearing  of  the  great  God^  and  our 
Saviour  Jefus  Chnft, 

Once  more,  the  hope  of  the  gofpel  maketh 
not  aflianied,  as  in  f tuition  it  more  than  anfwers 
our  7no/l  exalted  expectations.  The  dell  re  of  hap- 
pinefs  is  what  puts  all  the  hopes  of  mankind 
into  motion.  And  as  worldly  hopes  lead  de- 
luded mortals  to  feek  for  happinefs  where  it  ne- 
ver can  be  found,  they  always  terminate  in 
difappointmGTjt  and  fliame.  In  queft  of  happi- 
nefs, king  Solomon  exhaulled  all  the  foui'ces  of 
fublunary  joys,  whether  of  an  intellect!  ual  or 
fiefhly  nature.  He  gave  his  heart  to  fearcb  out 
by  wifdom,  concerning  all  things  that  are  done  un- 
der heaven.  He  builthoufes, planted  vineyards  and 
orchards,  had  great  poffe/pons,  gathered Jilver  and 
gold,  and  the  peculiar  treafure  of  kings  and  of  thr 
provinces^  had  men-fingers  and  women  fingers,  and 
the  delights  of  the  fans  of  men.      He  gave  an  un- 


MANSFIELD,  247 

bounded  licence  to  fleflily  defires^and  withheld 
not  his  heart  from  any  joy.  In  theie^  broken 
cifterns  he  faught  for  liVing  waters.  But  alas  ! 
he  fought  the  living  among  the  dead.  In  the 
review  of  his  follies,  in  what  pathetic  terms 
does  he  ekprefs  his  difappointment  and  fliame  ? 
Then  I  looked  on  all  the  works  that  my  hands  had 
wrought y  and  behold,  all  was  vanity  and  vexation 
of  fpint,  and  there  was  no  profit  under  the  fun. 
Tliat  it  fliould  be  thus  with  worldly  hopes,  when 
they  have  our  chief  dependance,  is  very  obvi- 
ous;  as  there  is  nothing  in  this  vifible*  world 
that  matches  the  nature  of  the  foul^  that  can 
fill  its  vaft  capacities,  or  anfwer  its  unbound- 
ed defires. 

But  the  hope  of  the '  gofpel  leads  to  the 
fource  and  fountain  of  all  good,  which  corre- 
fponds  to  the  nature  of  the  foul^  and  like  it  is 
fpiritual,  inexhauftible  and  eternal.  Here  every 
defire  is  anfwered,  and  every  capacity  is  filled 
with  joy.  Well  might  the  Pfalmift  lay.  In  thy 
prefence  isfulnefs  of  joy ;  at  thy  right  hand  there 
are pleafures  for  ever  more. 


I  fliall  now  clofe  with  a  few  reflection 


s. 


I.  As  the  hope  of  the  gofpel  is  of  a  purifying 
nature,  it  is  worthy  of  obfervation  that  in  every 
view  perfonal  holincfs  isiecured  upon  the  gofpel 
plan.  Chrill  came  into  .the  world  to  dellroy 
the  works  of  the  devil,  td  redeem  us  from  all 
iniquity,  and  to  purify  unto  himfelf  a  peculiar 


348  MANSFIELD, 

people,  zealous  of  good  works.  And  until  this 
end  of  his  incarnation  be  accomplifhed  in  the 
heart,  there*  can  be  no  rational  hope  of  an  in- 
tereft  in  him.  For  any  to  fuppofe  that  they 
may  indulge  in  fin  all  their  days,  and  yet  Hand 
fair  candidates  for  the  kingdom  of  heaven,  is  a 
delulion,  than  which  none  can  be  more  fatal, 
with  which  the  god  of  this  world  blinds  the  minds 
of  the  children  of  difobedience.  Believe  me, 
firs ;  Chrift  Jefus  formed  in  you  is  your  only 
hope  of  glory.  Unlets  you  partake  of  his  Spi- 
rit, and  in  your  meafure  difplay  thofe  fublime 
virtues  which  (hone  forth  from  him  like  fo  ma- 
ny fun  beams  in  unclouded  glories ;  unlefs  you 
are  humble,  holy,  chaile,  juft,  lovers  of  God  and 
of  holinefs,  your  hopes  are  unfounded,  and 
more  dangerous  than  real  defpair.  They  will 
ferve  only  to  fi:rengthen  your  carnal  iecurity, 
and  render  your  final  ruin  the  more  certain  and 
dreadful.  However  high  they  may  now  rife,  on 
whatever  fuppofed  experiences  they  may  reft, 
they  will  furely  break  upon  you  one  day  in 
tormenting  defpair. 

2.  The  animating  hopes  which  are  fet  before 
us  in  the  gofpcl,  fliould  call  fojth  our  Alleluias 
and  praifes  to  redeeming  love>  through  all  the 
ages  of  time.  For  a  moment  let  us  look  back 
into  far  diftant  antiquity,  and  meditate  what  was 
the  dreadful  condition  to  which  miferable  man 
was  reduced  by  his  apoitacy  from  God.  Above, 
was  the  Iword  of  divine  wrath;  within,  the  lafli- 
es  of  a  guilty   confcience,   and  darknefs  and 


MANSFIELD. 


249 


defpair  all  around.  But  behold,  from  the 
gathering  tempeft  abeam  of  light  breaks  in  up- 
on his  altonifhed  view.  The  feed  of  the  woman 
fhall  bruife  theferpcnfs  bead.  H ence  man  became 
a  prifoner  of  hope,  who  might  have  remained 
for  ever  a  prifoner  of  defpair.  Is  it  a  pleafant 
and  de  rable  thing  to  behold  the  light  ?  then 
let  our  hearts  afccnd  in  praifes  to  the  fountain 
from  whence  it  iiows. 

3.  As  we  are  all  candidates  for  the  celeftial 
Canaan,  and  hope  finally  to  go  over  and  fee 
the  good  land  that  is  beyond  Jordan,  that 
goodly  mountain,  and  Lebanon,  it  is  our  duty 
to  examine  our  hope,  whether  it  be  evangel- 
ical. What  are  its  objecl:s  ?  Is  it  our  heart's 
defire  rather  to  fccure  the  love  and  friendfliip 
of  heaven,  than  the  friendfliip  of  the  world? 
to  appear  virtuous  and  holy  1n  the  fight  of 
God,  rather  than  rich,  honorable  and  great  in 
the  light  of  men  ?  Is  it  built  upon  a  foundation, 
which  no  change  of  fortune  can  overthrow? 
which  fhall  ftand  fecure,  when  the  heavens  fliall 
pafs  away  with  a  noife,  and  the  elements  melt 
with  fervent  heat  ?  Does  our  hope  work  by 
love,  and  purify  the  heart  ?  Does  it  prompt  us 
to  feek  for  happinefs  ultimately  in  him  whole 
favour  is  life,  and  whofe  loving  kindnefs  is  bet- 
ter than  life  }  Then  may  we  have  confidence 
in  Chrift,  and  not  be  alhamed  before  him  at  his 
coming. 

r 

4.  Let  me  entreat  you  earnellly  to  feek  for  a 
Vol,  IV.  li 


:35o  MANSFIELD, 

well  grounded,  evangelical  hope.  The  great 
importance  ot  this  hope  will  appear,  ii  we  con-' 
lider,  that  for  the  introduction  of  it  among  n»en; 
the  Son  of  God  allumed  our  nature,  d  ed  for 
our  lins,  and  rofe  again  for  our  juftification  : 
For  the  encouragement  ot  it  the  gates  ofgof-. 
pel  grace  and  mercy  Hand  open  to  us  night  and 
day  :  And  upon  the  acquifition  of  it  our  peace 
of  mind  cilentially  depends.  May  we  there- 
fore fcek  it  asfilver,  andfearchfcr  it  as  for  bid 
treafures. 

Hope,  in  general,  is  a  moft  foothing  com- 
panion in  this  changing  world.  Without  it  no 
iituation  in  life  can  be  delireable,  and  with  it 
none  can  be  infupportable.  This  is  one  of  the 
nTildeft  of  all  the  pailions.  Like  a  gentle  ftream, 
it  tiows  in  a  calm,  unruffled  courle  ;  but  when 
once  obftruiled,  it  riles  and  foams,  and  fpreads 
ruin  and  dellrudion  all  around.  Of  all  the 
pailions  difappointcd  hope  is  the  moft  painful. 
How  awful  then  muft  be  the  iinal  cataftrophe 
of  the  ungodly,  wiien  all  hope  fliall  be  taken  a- 
way,  and  fucceeded  by  the  biacknefs  of  defpair 
for  ever  and  ever.  Defpair  eternal !  O  fear- 
ful and  alarming  found  I  This  is  a  fire  that  is 
inextinguilhable,  and  a  worm  that  never  dies. 
Now  as  we  would  avoid  its  tormenting  pangs, 
let  us  fee  to  it  tlrat  our  hope  be  that  ofthegof- 
pcl,  which  maketh  not  alhamed.  If  we  be  pof- 
ielied  of  that,  we  fhall  find  it  a  pleafant  com- 
panion through  all  the  vicilTitudes  of  time.  It 
will  attend  us  in  death,  and  adminifter  a  cup  of 


MANSFIELD.  2jr 

confblation  in  that  hour,  which  this  world  can 
neither  give,  nor  take  away.  It  will  accom- 
pany us  to  the  gates  of  the  new  Jeruiaiem, 
where  faith  friall  be  fwallowed  up  in  vilion,  and 
hope  in  full  enjoyment. 

And  art  thou,  O  my  foul,  the  fubje61:  of  this 
glorious  hope  !  Then  great  is  thy  reward. 
The  inventory  of  thy  treafure  is  what  no  tongue 
can  defcribe,  no  imagination  conceive.  What 
is  thy  petition  ?  and  what  is  thy  requeft  ?  and 
it  fliail  be  granted,  to  the  half  of  the  Redeem- 
er's kingdom  :  Yea,  to  the  whole  of  it ;  for  all 
things  are  thine;  for  thou  art  Chrilt's,  and 
Chriit  is  God*s.  Amen. 


SERMON       LXXI. 

FAMILY  PRAYER. 

BY 

SAMUEL  SPRING,     A.     M. 

Pq/lor  of  a  Congregational  Church  at  Newbury  ^Port, 
Majfacbufetts, 


Gene/is,  viii.   21. 
And  the  Lordfmelled  a  fwcet  favour-^ 

As  Noah  was  one  of  the  bellmen  both  in  the 
old  world  and  the  new,  io  it  is  probable 
that  he  made  the  laft  family  prayer  in  the  old 
world  and  the  iir^  in  the  new.  For  he  built 
the  arkof  fafety  for  his  trembling  family  before 
the  flood,  and  the  altar  of  devotion  for  his  joy- 
ful family  after  the  flood.  As  God  approved 
the  arkof  falvation  which  was  made  according 
to  his  diredion  ;  fo  he  both  approved  the  altar 
of  devotion,  and  the  firft  family  ofl^ering  which 
was  made  upon  it.  For  the  great  Benefador 
and  Preferver  of  men  is  always  pleafed  to  fee 
family  worfliip  fucceed  family  danger  and  fal- 
vation. 


254  SPRING, 

That  building  the  firfl  altar  upon  the  new 
world  and  making  burnt  offerings  upon  it  were 
fiuiiily  aclions,  no  one  will  difpute  who  candid- 
ly and  ini  martially  examines  the  connexion, 
Fji*  immediately  upon  the  exit  of  Noah  and  his 
fatnily  from  the  ark,  the  infpired  hiftorianjays, 
And  Noah  built  an  altar  unto  the  Lord,  and  took 
cf'  every  clean  heal,  and  every  clean  fowl,  and  offer* 
cd  burnt  offerings  upon  the  altars  and  the  lord 
s^^eLled  a  sweet  i^avour.  The  do(5lrine 
therefore   obvioufly  contained  in  the   text  is 

this^  GOD  IS  pleased  WITH  FAMILY  WORSHIP, 

In  //j/5  difcourfe  I  fliall  treat  of  the  duty  of 
fami  y  prayer;  and  in  the  next  improve  the 
fubjed  by  ieveral  inferences.  For  though 
f  imily  worfiiip  is  as  neceflary  now  as  it  was  in 
tlie  morning  of  the  world,  yet  it  is  by  many 
fa^niiies,  even  in  a  land  of  gofpel  light,  both 
negle(!;ted  andlhamefuily  defpifed. 

I.  That  family  prayer  is  a  duty,  is  evident 
from  the  example  of  the  moft  devout  and  reli- 
gioi.is  men  in  every  period  of  the  church. 
Gcod  men  not  only  love  private  and  public  de- 
votion, but  they  alfo  love  family  devotion. 
There  is  nothing  more  grateful  to  religious 
parents  than  humbly  bending  the  knee  in  a  fo- 
cial  manner  before  God  with  their  children. 
For  the  bonds  of  the  moft  tender  affection  im- 
pel therji  to  confider  their  children  as  members 
or  their  own  bodies.  It  is  impoifible  for  pious 
parents  to  live  without  praying  for  tlieir  chil- 


SPRING.  255 

dreti ;  and  as  they  love  to  pray  for  them,  they 
love  to  pray  with  them  as  opporttmity  prefents. 
What  enlightened  parents  on  earth  do  not  love 
to  begin  and  end  every  day  with  iamily  prayer  ? 
I  am  fenhble  that  there  are  fome  parents  who 
call  themfelves  Chriilians,  and  yet  live  in  the 
conftant  neglecSt  of  this  duty.  But  I  chailen^^e 
the  world  to  furnifh  an  inftance  of  parents  who 
are  unitbrm  examples  in  other  refpeds^  and 
yet  live  in  the  negle^  of  family  prayer.  For 
thofe  parents  and  heads  of  families  who  have 
be^n  the  moil  fliining  examples  of  good  works, 
have  alfo  diftinguifhed  themfelves  by  their  [tri6t 
and  devout  attention  to  family  prayer.  Fam- 
ily prayer  is  in  fa(5l  a  leading,  principal  fea- 
ture in  the  face  of  every  diftinguiflied  Chrift- 
ian.  To  difpute  this  we  muft  difcard  the  moH 
valuable  part  of  church  hiilory^  and  the  lives 
of  the  beft  Chriitians.  v 

Were  it  necelTary  in  a  cafe  fo  obvious,  we 
have  liberty  to  recur  to  the  example  of  Noah, 
who  at  leaving  the  ark  immediately  built  an  al- 
tar for  family  devotion  upon  the  new  world. 
We  have  liberty  alfo  to  mention  the  pious 
example  of  Job,  who  made  a  fimiily  facrifice  for 
his  fons  at  the  clofe  of  their  feftival,  fearing 
that  they  had  in  fome  inllanccs  offended  God, 
We  have  authority  alfo  to  improve  an  exam- 
ple of  Jofliua.  For  when  he  faid  to  the  houfe 
of  Ifrael ;  Choofe  ye  this^  day  ivhojn  ye  willferz'e; 
but  cis  for  me  and  my  house,  "vce  will  Jerje  the 
Lord ;  who  but  the  Heeled  infidel  will  deny  that 


2^6  SPRING. 

Jofliua  maintained  family  devotion  ?  David  U 
another  bright  example.  For  after  fpending 
the  day  in  public  folemnities,  when  all  the  peo* 
pic  returned  every  man  to  his  hotife,  he  returned 
with  a  devout  heart  to  hlefs  his  houfe.  This  id 
a  royal  example,  and  is  worthy  of  royal  imita- 
tion. P'or  the  king  upon  his  knees  in  family 
prayer  is  more  honourable  than  the  king  up- 
on his  throne.  Like  jewels,  kings  fliine  the 
brighteft  in  the  duft,  at  the  feet  of  their  Maker. 
But  as  it  is  needlefs  to  have  recourfe  to  the 
bible  to  prove  that  the  fun  fliines,  and  that 
we  have  liberty  to  fee  it,  we  (hall  only  remark 
further,  that  the  Saviour  of  the  world,  the 
Father  of  the  mod  exemplary  family  that  ever 
lived  on  earth,  not  only  taught  his  children  to 
pray  always  ;  but  frequently  called  them  to 
join  with  him  in  family  and  locial  prayer.  If, 
therefore,  the  example  of  the  mo(t  judicious 
and  pious  menin  every  period  of  the  church  ;  if 
the  example  of  good  men  under  the  guidance 
of  the  Holy  Ghoft ;  if  the  excmiple  of  Chrift 
and  his  holy  and  devout  fimiily,  will  authorize 
the  pra6tice,  the  duty  of  family  prayer  is  obvi* 
ous.  But 

II,  That  family  prayer  is  a  duty,  is  evident 
from  the  neglect  and  contempt  with  which  it  is 
treated  by  profligate,  wicked  men.  That  prof- 
li^rate  men,  who  are  deflitute  of  religion  and 
conviction  both,  negle6tfemily  prayer,  is  need- 
lefs to  prove  ;  for  it  is  an  obvious  fa(5t.  Wicked 
men  arc  oppofed  to  family  prayer,  becauie  it 


SPRING.  257 

is  a  holy  exercile,  and,  like  all  other  religious 
exerciles,  affords  them  no  delight.  They  are 
to  every  good  work  reprobate.  The  exerciles 
of  their  hearts  are  all  wrong.  They  are  not 
only  deftitute  of  moral  goodnefs,  but  they  are 
full  of  moral  evil.  Sinners  invariably  choofe 
what  God  has  forbidden.  Like  loft  men,  they 
always  at  heart  take  the  wrong  way.  Hence 
fays  the  fcripture  ;  Tbcy  arc  all  gone  out  of  the 
XV ay — the  way  of  peace  they  have  not  knoivn  ;  there 
is  no  fear  of  God  before  their  eyes.  Since  there- 
fore there  is  no  moral  a6lion  which  is  neither 
holynor  linful ;  lince  there  is  no  moral  medium 
between  virtue  and  vice,  when  we  fee  family 
prayer  negle(51:ed  and  defpifed  by  proiiigcitc 
men,  whofe  external  conduit  correfponds  with 
the  depravity  of  their  hearts,  we  are  obliged  to 
conclude  tliat  family  prayer  is  a  duty.  For  ii'it 
Were  not  a  duty,  fuch  characters  w  ould  not  dc- 
fpifeit.  It  is  as  certain  that  wicked  men,  who 
a<5l  openly  according  to  the  dictates  of  their 
hearts,  will  defpife  every  duty,  as  that  good 
men,  v/hile  acting  in  chara61cr  under  the  guid- 
ance of  the  divine  Spirit,  will  hate  every  iin. 
For  the  hearts  o\^  good  and  wifcked  men  are  dia- 
metrically pppofed  to  each  other.  When  we 
therefore  know  what  a  good  man,  acting  in 
character,  approve*,  we  alio  know  what  a  wick- 
ed man  diiapproves;  and  when  we  know  what 
a  wicked  man  loves  andefteems,  wc  alfo  know 
what  a  good  man  hates  and  abhors  ;  confequently 
afcertain  the  nature  of  duty  In  proportion- 
to  the  flagrant  neglect  with  which  fami-y  prayer^ 
Vol.  IV.  Kk 


258  SPRING. 

as  well  as  the  Lord's  fupper,  is  treated  by  prof- 
ligates, we  are  furnifhed  with  incontellible  e- 
vidence  that  it  is  a  duty.  For  thofe  moral  ac- 
tions which  wicked  men  hate,  are  certainly 
right;  becauie  they  hate,  every  thing  that  is 
right,  and  love  every  thing  that  is  wrong.  In 
a  word,  we  have  juft  as  much  evidence  that 
family  prayer  is  a  duty,  feeing  it  is  negle61ed  by 
wicked,  abandoned  chara6ters,  as  we  have  that 
darknefs  and  light,  holinefs  and  iin,  are  oppo- 
iites.  The  evidence  therefore  of  this  duty 
^3  not  only  a  hundred  but  a  thoufand  fold.  But 
alas  !  how  folemn  the  thought,  and  how  alarm- 
ing the  confideration,  that  the  duty  of  fam- 
ily prayer  flial]  be  proved  and  urged  upon  us 
in  confequence  of  the  negle6t  of  it  by  thoufands, 
who  Itand  upon  the  verge  of  ruin  ! 

III.  The  happy  fruits  and  confeqiiences  of  fa- 
mily prayer  obviouOy    prove   that  it   is  a  du- 

,ty.  For  what  food  can  be  given  to  the  hun- 
gry, what  drink  can  be  given  to  the  thirfty,  and 
what  cordial  can  beadminifteredtothofe  whoare 

.  iaint,  better  calculated  to  aniwer  the  benevo- 
lent purpoie  of  providence,  than  family  prayer 
is  to  ieafon  on  the  minds  of  children  and  ier- 
vants,  of  the  old  and  young,  through  the  houfe  } 
The  happy  fruits  and  elfe(!:ts^of  family  devotion 
are  lo  numerous  and  obvious,  that  the  leaft  hint 
refpecting  them  will  authorize  the  argument. 
Morning  and  evening  feafons  of  family  devo- 
tion are  the  moft  prohtabie  and  precious  fea- 
(ons  which  the  day  prcfcnts.      By  family  devo- 


SPRING. 


259 


tion,  properly  regulated  and  condu6iedj  every 
perlon  in  the  houie  is  taught  to  receive  the  bi- 
ble, that  endlefsfource  of  heavenly  inftruction  ; 
and  by  hearing  a  fuitable  portion  of  the  fcrip- 
tures  read  every  day,  the  memories  of  the  a- 
ged  are  refreflied,  and  the  opening,  teachable 
minds  of  children  are  infenfibly  imprelied  with 
divine  truths  which  are  necelFary  to  lalvation. 
Family  worfhip  is  a  domejlic  Bethel.  It  is  to 
pubiick  worlhip  what  bloUbms  are  to  ripe 
fruit.  Who  can  teach  his  children  to  adopt 
a  fuitable  form  of  words  in  prayer,  better  than 
by  praying  frequently  and  properly  before 
them  ?  What  has  a  more  direct  tendency  to 
enforce  the  neceflity  and  importance  of  fecret 
prayer,  than  for  the  father  or  minifter  of  the 
houfe  to  pray  lolenmly  and  devoutly  before 
his  children,  night  and  morning,  that  the  Spi- 
rit of  God  may  attend  them,  not  only  in  the 
duties  of  the  family,  but  alio  in  the  duties  of 
thfe  clofet  ?  When  children  frequently  hear 
their  pious  father  earneflly  beg  God  to  give 
them  new  hearts,  and  to  forgive  their  fins,  for 
the  fake  of  Chrift,  their  tender  minds,  according 
to  the  courfe  of  providende,  are  more  or  lefs 
imprefied  with  the  importance  of  praying  for 
themfelves.  While  the  father  devoutly  ad- 
dredes  the  throne  of  grace  in  family  prayer, 
he  fows  the  feeds  of  convi<5lion  round  his  houfe. 
There  are  infiances  of  this  nature  properly  au- 
thenticated. Many  of  the  children  o^  God, 
v/hile  relating  the  courfe  of  the  divine  opera- 
tions on  their  confciences  and  hearts,  gratetui' 


26o  SPRING. 

ly  refer  to  the  early   leafons  oi  family   wor- 
ihip. 

In  actdition  to  ti\Q^e  i^^^i^py  confequences  of 
fcimily  worihip,  "we  iuive  reafon  to  beiieve  that 
God  has  Irequentiy  anlwerecl  thelamily  requefl 
of  parents  in  the  conviction  and  converlion  of 
their  children.  For  parents  are  never  under 
more  happy  advantages  to  approach  the  throne 
of  grace,  nnd  to  intercede  with  God  for  their 
children,  than  in  the  time  of  family  \vorihip_, 
when  they  are  kneeling  with  tliem  before  their 
Tvlaker.  If  parents  ever  devote  their  children 
to  God,  they  do  it  in  fan^ily  prayer.  For  v»hat 
Chriftian  parent  can  wait  on  God  in  family 
prayer,  encircled  with  his  tender  children,  and 
not  ardently  delire  the  lalvation  of  tlicir  fouls  ? 
Let  the  argument,  if  you  pleafe,  be  impartially 
examined  by  praying  parents,  and  I  prelume 
their  grateful  experience  will  teftify,  that  fami- 
ly prayer  is  moft  happily  calculated  to  prepare 
them  to  dedicate  their  children  to  God,  and  to 
train  the  in  up  in  the  nurture  and  admonition 
of  the  Lord.  For,  as  prcvloufiy  rem.arked, 
thofe  parents  who  have  excelled  in  family 
])rayer,  have  alfo  generally  excelled  in  all  other 
parental  duties.  Praying  for  jaithfulnels  has 
a  moll  dirc6t  tendency  to  make  parents  faith- 
ful. For  who  can  iincerelv  af»v  God  for  .q-race 
to  enable  him  totrain  up  liis  children  for  Chrifl, 
and  yet  flagrantly  neglect  i\W\t  precious  and 
immortal  ioul?.  ? 


SPRING.  26\ 

Other  lovely  effeds  of  fannly  prayer,  as  it 
refpects  children,  are  obvious  even  to  the  pub- 
lick  eye.  For  no  children  are  fo  lealonably 
acquainted  with  the  nature,  defign  and  exten- 
iive  advantages  ot  public  worfliip,  as  thofe  who 
are  acquainted  with  the  foleninities  of  family 
worlhip.  The  children  of  a  domeftic  fan6tua- 
ry  early  learn  how  to  behave  in  the  houfe  of 
God,  and  in  what  light  they  ought  to  view  the 
minifters  of  the  goipel,  and  the,  holy  ordinances 
which  they  adminifter.  For,' as  in  theinftance 
of  Noah  and  his  houfe,  family  worfliip  is  pub- 
lic w^orfliip  in  miniature.  Every  father  is,  by 
the  ordination  of  heaven,  the  minifler  of  his  own 
houfe ;  and  ought  regularly  and  uniformly 
to  adminifter  all  the  domeilick  ordinances. 

.  In  a  word,  family  worfliip  is  the  nurfery  of 
religion,  and  every  feafon  of  family  w^orfliip  is 
the  feed  time  of  falvation  ;  and  where  it^is  main- 
tained with  the  moll  regularity  and  devotion 
we  reafonably  expert  the  mod  ripe  fruit.  For 
the  Tix)ft  fiourifliing  and  fruitful  trees  in  the 
warden  of  the  Lord  were  taken  from  the  blelled 
nurfery  of  family  worfliip. 

IV.  That  family  prayer  is  a  duty,  is  evident 
from  the  evil  confequences  which  attend  the 
negic6l  of  it.  The  courie  of  providence  is  u- 
niibrm  fiotli  in  the  natural  and  moral  world. 
That  zz'hicb  iSydone,  is  that  ivhicb JJjall  be  done ;  and 
tbere.  is  no  neiv  ibing  under  tbefun.  As  thofe  men 
therefore,  who  neglect  to  fow  and  plant,  to  eat 


2^2  SPRING. 

and  drink,  to  read  the  bible  and  hear  the  gol- 
pel,  have  nothing  to  expect  but  a  full  harveft 
of  bitter  and  mortal  fruits ;  lo  thofe  parents 
who  neglect  family  worlhip,  expofe  and  even 
fubjCLit  ttiemfelvesand  their  children  to  innume- 
rable temptations  and  evils.  Are  children 
taught  to  read  the  bible,  and  to  treat  it  as  the 
word  of  lile,  by  leeing  their  parents  negledt  it  ? 
Are  chiidren  taught  to  pray  always,  agreeably 
to  the  ,uiH:ru<^tions  of  Chrift,  by  never  hearmg 
their  parents  pray  at  all  r  Are  they  taught^  by 
the  conftant  neglect  of  family  prayer,  the  duty 
of  fecret  and  public  prayer  ?  In  a  word,  were 
children  ever  taught  to  pray  by  parents  who 
never  pray  with  them  ?  Will  parental  negledl 
inculcate  filial  duty  ?  It  is  needlefs  to  anlwer. 
Hence,  as  prayerlefs  parents  are  always  unfaith- 
ful, it  is  generally  the  cale  that  they  have 
thoughtlefs  children,  whofe  minds  are  deftitute 
of  conviction,  aud  whofe  lives  are  full  of 
youthful  vanities  and  irregularities,  which 
threaten  the  deftru6tion  of  their  fouls. 

Thefe  remarks,  refpe6ting  the  evil  fruits  of 
neglecting'  family  prayer,  by  no  means  imply 
that  all  children  are  regular  who  attend  to  the 
folemnities  of  family  devotion.  For  there  are 
many  who  maintain  nothing  but  the  bare  form  of 
family  prayer  :  And  there  are  others,  who,  tho' 
they  pray  in  faith,  yet,  like  Eli  and  David,  are 
unfaithful  in  fome  refpe6ts,  and  do  not  reftrain 
their  children.  The  argument  neither  fuppof- 
es  that  all  the  children  of  praying  parents  arc 


SPRING.  2(^3 

even  the  fubjeds  of  convi(5lion,  nor  that  all  the 
children  of  prayerlefs  parents  are  deftitute  of  re- 
ligion. For  God  is  a  fovereign  in  the  opera- 
tions of  his  Spirit :  And  tho'  good  Jofiah  was  the 
fon  oi:  wicked  Anion,  and  tho'  wicked  Abialom 
was  the  fon  of  holy  David ;  yet  the  hiftory  of 
man  is  full  evidence  that  children  are  infenii- 
bly  influenced  by  the  example  of  their  parents. 
Hence  the  moil  thoughtlefs,  the  n^oft  llupid  and 
vicious  part  of  mankind^  are  generally  the  chil- 
dren of  parents  who  have  neglec^ted  the  great 
duty  of  family  prayer.  As  family  worfhip,  re- 
gularly and  devoutly  performed,  is  a  check  up- 
on every  youthful  extravagance  and  vice  ;  fo  the 
negle6l  of  it  opens  that  door  of  temptation,  which 
proves  fatal  to  thoufands  of  young  perfons. 
Satan  loves  to  reiide  in  thofe  families  where 
he  is  notdifturbed  wdththe  folemnity  of  morn- 
ing and  evening  devotion.  Fc^r  his  influence 
with  families,  as  well  as  with  individuals,  is  al- 
w^ays  proportionate  to  the  prayerlefs  fpl^rit  which 
obtains.  When  the  adverlary  has  influence 
fufticient  to  prevent  family  prayer,  it  is  eafy 
to  prevent  fecret  prayer,  and  all  other  religi- 
ous duties.  For  that  houfe  which  is  deftitute 
of  prayer,  is  deftitute  of  religion,  and  full  of  fin. 
Though  a  houfe  of  prayer  is  not  free  from  fin ; 
yet  a  houfe  which  is  deftitute  of  prayer,  is  defti- 
tute of  religion. 

V.  That  ^mily  prayer  is  a^luty,  is  evident 
from  the  nature  and  defign  of  focial  duties. 
As  there  are  duties  which  pertain  to  kingdoms;^ 


.2(^4  SPRING. 

Rates  and  towns,  to  churches  and  individuals, 
io  there  are  duties  which,  in  a  peculiar  manner, 
pertain  to  families.  It  is  evidently  the  duty 
of  parents  and  children  to  live  together  in  the 
fame  houfe,  to  labor  together  to  promote  the 
intereft  of  the  family,  to  eat  and  drink  toge- 
ther at  the  fame  common  table,  to  rejoice  to- 
gether in  profperity,  and  to  mourn  together 
in  adverfity  :  And  who  can  reafonably  deny  that 
it  is  their  duty  to  pray  together  ?  For  what  is 
the  defign  of  focial  prayer,  if  part  of  the  fame 
moral  whole,  if  members  oF  the  fame  family, 
who  are  all  made  one  by  the  moll  interefting 
and  endearing  bonds  of  natural  and  domeftic 
atfe6lion,  and  by  the  reception  of  common  ben- 
efits and  mercies,  fhall  not  be  one  in  family 
prayer  ?  It  is  certainly  as  eafy  to  prove  that 
parents  and  children  ought  to  pray  together 
in  a  focial  manner,  as  it  is  to  prove  that  they 
ought  to  eat,  and  drink  and  live  together.  For 
funnily  mercies  call  for  family  thankfgiving  and 
praife.  Bat  let  the  reafonableneis  of  family 
prayer  be  examined  before  the  following  cafe. 
Is  it  not  the  duty  of  a  father  to  pray  for  his 
child  v/ho  is  dangeroufly  fick,  when  the  child  de- 
fire  the  prayer  of  his  father,  as  well  as  the  prayer 
ot  his  minifter  ?  The  aVifwer  is  obvious.  But 
fliall  he  pray  for  his  fick  child  before  the/amily  ?- 
or  direct  the  family  to  leave  the  :  hamber  ?  It  is 
evident  in  this  tender  cafe,  that  he  ought  to  lift 
up  holy  hands  before  his  family.  -  But  further, 
if  God  gracioufly  hear  his  prayer,  and  reflore 
the  child  to  health,  fhall  he,  at  the  grateful  re- 
^uefl  of  the  child,  give  tl^::nks  before  his  familv  ? 


SPRING.  2^3' 

Every  one  is  impetled  to  fay,  let  the  father/ 
with  the  common  mouth  of  his  gratetiil  faniiiy, 
give  thanks  to  God,  before  the   folemn   circit?, 
for  the  merciful  reftoration  of  the  child.      This 
is  all  natural  and  eafy.    But  this  eitabliflies  the 
duty  of  family  prayer.      For  this  is  not  only  fo- 
cial  prayer,  but  itis  family  prayer.      Ihus  ail 
religious    parents    conduct   in  limilar   caufes^ 
They  love  to  unite  with  their  families  in  alkihg 
God  for  all  needful   blellings;  and  v/hen   they 
receive  mercies,  either  of  a  ipiritual  or  tempo- 
ral nature,  they  love  to  join  with  them  in  giving 
thanks.     This   was  evidently  the    practice   of 
Noah.     For  as  foon  as  he  and    his   faraily   had 
efcaped  the  univerfal  deluge,   which  deirroyed 
all  the  reft  of  the  human  race,  he  built  an  altar 
for  focial  worfhip,  and  gave  thanks,  to  God  for 
his  profperous  voyage  acrois  the  vait  and  awful 
deep,  from  the  old  world  to  the  new. 

To  eftabliOi  the  duty  of  fiimily  prayer  we  have 
authority  to  improve  every  inilance  of  focial 
prayer  mentioned  in  fcripture.  For  if  it  was 
proper  for  Mofes,  Samuel,  Solomon  and  the 
prophets  to  unite  with  the  church  and  family 
of  God  in  prayer,  for  needed  mercies  add  blel- 
fings,  it  is  equally  proper  tor  parents  and  chil- 
dren to  be  focially  ^engaged  in  acklrelling  the 
throne  of  grace.  Family  worlhip  is  as  proper 
in  every  houfe,  as  it  is  upon  a  delolate  illand, 
where  a  family  i$  unfortunately  lodged.  For  as 
the  body  is  one,  and  hath  many  meUibers;  and 
all  the  members  of  that  one  body,  being  many, 
Vol.  IV,  LI 


266  S  P  R  I  N  G. 

are  one  body,  fo  alfo  is  Chrift  ;  and  fo  ought  pa- 
rents and  children  to  be  in  every  family.  E- 
very  boufe  ought  to  be  a  Bethel,,  every  fa- 
ther a  private  minifter^  and  every  family  a- 
domeftic  church. 

VI.  The  duty  of  family  prayer  is  obvious 
from  the  import  of  feveral  texts  of  fcripture. 
Men  are  taught  to  pray  always,  with  all  prayer 
andfupplication.  But  to  pray  always  with  all 
prayer  and  fupplication  is  not  only  to  pray  at  all 
times,  but  in  every  Itate,  conditon  and  relation 
of  life.  The  inftru6tion  therefore  points  at 
the  duty  of  family  prayer,  as  well  asfecret  and 
publick  prayer.  For  families,  as  well  as  indi- 
vidiuals  and  churches,  have  common  mercies, 
wants  and  iins,  which  loudly  call  for  focial  grat- 
itude, prayer  and  confeliion.  Than  this,  no- 
thing can  be  more  obvious.  Hence  all  prayer 
includes  family  prayer.  Again,  while  the  a- 
poftle  inculcates  the  duty  of  hufbands  and 
wives  living  together  as  heirs  of  the  grace  of 
life,  he  affigns  this  reafon  for  it,  that  their  prayer 
be  not  hindered.  W^^therefore  conclude,  that 
he  urges  the  neceliity  of  focial  duties  with  par- 
ticular reference  to  the  duty  of  focial  and  fa- 
mily prayer.  For  hufbands  and  wives  cannot 
harmonize  in  family  prayfejr,  if  they  do  not  har- 
monize in  the  particular  d'utjcs  of  conjugal  life. 
To  pray  together  as  Chriftinns,  we  mult  live 
togctlicr  as  Chriftians. 


SERMON       LXXIL 

FAMILY  PRAYER. 


BY 


SAMUEL  SPRING,     A.     M. 

Pajlorof  a  Congregational  Church,  Newbury- Port, 

MaJJcichufetts, 


GenefiSy  viii.    21. 
And  the  Lord  fmelled  a  fweetfavoitr^-* 

1m  provement. 

I.  If  family  worfliip  is  one  of  the  leading 
features  of  the  Chriftian  character,  we  infer 
that  thofe  perfons  who  think  themfelves  Chrif- 
tians,  and  yet  live  in  the^ilfe^lofit,  are  defti- 
tute  of  religion,  and  thoflrcp^sof  ftrong  delu- 
fion.  For  Chrill  fays;  ^Thm  are  ye  my  friends,  if 
ye  do  wbatfoever  I  command  you ;  and  if  ye  love  me, 
ye  will  keep  my  commandments.  As  faith  without 
works  is  dead,  ever/  man's  faith  is  proportion- 
ate to  his  obe^cncc.  He  therefore  who 
thinks  himfelf /Chriftian,  while  he  lives  in  the 
Gonftant  neglj^  of  one  of  the  cardinal  duties 
of  the  gofpel,  does  but  dream  about  religion. 
For    Chriitians   cordially   love    and  faithfully 


26b  S  P  R  I  N  G. 

practife  all  the  duties  of  the  gofpel.  For  it  is 
obedience  to  Chriii  oniy,  v  hich  confututes  a 
Chriitiaii.  if  the  courfe  of  things  were  altered 
and  revericd,  corrupt  trees  would  bear  good 
fr Liic,  corrupt  fountains  would  afford  pure 
ftreams,  good  hearts  would  bring  forth  bad 
things,  and  Chriltians  would  be  manifeft  by  the 
neglect  and  contempt  of  duty.  But  the  divine 
coriuitutioq  is  not  reverfible.  The  laws  of  the 
natural  and  moral  worlds  are  unalterably  fixed. 
Hence,  as  a  good  tree  always  bears  good  fruit, 
and  as  a  pure  fountain  iilways  affords  a  pure 
ilreani  ;  f  >  (^.hriit,  tiie  author  of  nature  and  all 
her  laws,  fays,  ji  good  man,  out  of  the  good  trea- 
fun'  (f  his  hi'urt,  brnigeth  forth  good  things.  For 
07ft  of  ibe  abiaidance  if  the  heart  the  fnouth  fpeak- 
dh.  When  we  therefore .  fee  a  man  living  in 
the  violation  of  tlie  fixth  command^  we  cannot 
call  iiim  a  Chnftian  :  When  we  fee  another  liv- 
ing in  the  violation  of  the  eighth  command,  we 
cannot  call  him  a  Chriftian  :  When  we  fee  a 
t.jid  living  in  the  violation  of  all  the  laws  of 
the  fabbath,  cha]:^Mtt|||Hll  not  permit  us  to  call 
j'iim  a  Chriftian  :  'J^^Krben  we  fee  others  neg- 
ieci  and  defpife  feoH^i^d  family  prayer,  we 
have  no  more  grounJ^^k  think  they  are  Chrif- 
t'ans,  thtin  v/e  have  tl^Bink  they  arc  angels. 
For  bv  tbcir  frints,  Ciij^Bfeys,  yc  (hall  know 
ihcm.  The  confequencdUBbvious,  that  thole 
mon  who  efteem  themfelves  ChriHians,  while 
tliev  comrantly  neglet^i:  family  prayer, which 
is  one  of  the  principal  duties  or  the  golpel,  are 
the  fubjects  of  llrcng   and  d-nngerous  delufion 


SPRING.  2^9 

We  ought,  in  cafes  of  this  interefting  nature 
to  the  fouls  of  men,  to  let  the  fubje6t  fpeak  its 
own  native  language,  agreeably  to  the  fpirit  of 
infpiration.      For   guilt   will   fooner  or   later 
{ting  and  pierce  the  fubjeds  of  fuch  fatal  deluii:- 
on.      Mult  we  not  fay  that  a  man  is  grosfly  de- 
luded, who  thinks  himfelf  poflelledof  fli  ininga- 
bilities,  when  he  is  r»iifed  in  the  fcale  of   being 
but  juft  above  the  level  of  ideots  ?  Do  we  not 
think  another  deluded,  who  eftimates  himfelf  a 
man  of  fortune,  while  he    is  clothed    with   the 
rags  and  fubjecled  to  all  the  diftrefs  of  poverty  ? 
W  hen  we  fee  another,  who  values  himfelf  up- 
on his  fuperior  knowledge,  while  he  is  deftitute 
of  common  information  and  grofsly  ignorant, 
do  we  not  fay  that  he  is  ftrangely  deluded  ?  And 
does  reafon,  does  Chrift,  and  will  the  day    of 
judgment,  call  him  a  Chriftian,  who  lives  in  the 
conftant   neglecl  of  family  prayer  ?     No,  my 
friends,  he  is  the  fubje(5t  of  delulion  :   He  is  the 
lubjedt    of  deep  and  ftrong  delulion;  for  he  be- 
lieves a  lie  !   and  will  inevitably  be  loft,  except 
he  fpeedily  repent  and  beg  for  mercy.     For  as 
a  manfoweth,  fofliallhe  reap.      He  who  fows 
the  feeds  of  delulion  and  deception,  mufr  reap 
an  anlwerable  harveft.     For  the  judge  of  all 
the  earth  will  do  right. 

n.  If  family  worfliip  is  the  nurfery  of  reli- 
gion, which  furniflies  the  garden  of  the  Lord 
with  the  moft  flour  idling  and  fruitful  trees,  we 
infer  the  exceeding  great  wickednefs  of  parents 
who  negle6t   it.     The  bell  method  we  can  a- 


270  SPRING. 

dopt  to  furvey  the  guilt  of  men,  is  to  afcertain 
the  evils,  as  far  as  poilible,  which  are  iniepa- 
rabJy  coiVne<!:tecl  with  their  difobedience.   The 
man  who  commits  a  fault  which  injures  him- 
■felf,  is  guilty  ^f  wronging  his  own  foul.      He 
who  performs ''an  a6tion  which  is  injurious  to  o- 
thers,  is  proportipnably  guilty.      How  exceed- 
ingly guilty  then  are   parents  who  neglect  fa- 
mily prayer  ?  For   than  family  devotion,  pro- 
perly regulated,  no  practice  can  be  adopted 
which  has  a  more  direct  tendency  to  promote 
thebeft  intereft  of  families,  and   the  higheft 
proiperity  of  the  church.       It  tends  to  unite 
the  hearts  of  parents  and  children  to  each  o- 
ther,  to  invigorate  the  hearts  of  thofe  who  de- 
voutly pray,  and  to  ieafon  and  folflfcpnize  the 
minds  of  all  others.      In  a  word  iince  family 
devotion  tends  to  mfike  good  hearts  better,  and 
to  make  bad  hearts  good;    lince  it  tends  to 
build  up  the  church,  and  the  negle6l  of  it  tends' 
to  deftroy  the  church,  andconfequently  the  louls 
of  thoufands,  it  is  eaiy  to-lee  that  thofe  pa- 
rents who  negle(5l  it,  are  incomparably  guilty. 
Every  one  lees  that  a  minifler  is  very  guilty 
indeed,  who*,  by  neglecting  his  duty,  is  chargea 
ble  with  the  blood  of  but  one  foul :  And  are  not 
parents  guili^%  who,  by  negle6ting  domeftic  fo- 
lenmitics,  train  up  their  children  for  Satan  and 
deftruction,  rather  than  for  Chrift  and  heaven  ? 
Who,  without  fublime  pleafure,  can  think  of  the 
blelling   conferred  on  children  in  confequence 
of  the  united  prayers  of  devout  parents  ?  And 
who  can  think  of  the  evils  brought  upon  children 


SPRING.  271 

by  prayerlefs  parents^  without  a  bleeding,  pain- 
ful heart?  But,  as  the  influence  of  exanlple  is 
is  powerful  and  exteniive^  let  us  trace  it  lor  a 
moment  in  reference  to  pofterity.  For  the 
fubject  is  the  moft  interelting.  According  to 
the  courfe  of  providence,  all  thole  children 
who  are  made  the  fubje<^l:s  of  grace,  m  conle- 
quence  of  family  prayer,  will  be  Ihining  exam- 
ples themfelves  in  the  fame  branch  ot  duty. 
The  next  generation  will,  according  to  the  di- 
vine conllitution,  tread  in  the  fame  blelTed 
fteps,  and  fo  on  from  generation  to  generation, 
from  generation  to  generation.  For  God  has 
promiied  his  mercy  to  thoufands  of  generations 
of  them  that  love  him  and  keep  his  command- 
ments, ifbraham  was  a  blelling  to  Ifaac,  and 
Ifaac  to  Jacob,  and  Jacob  to  Jofeph,  and  Jofeph 
was  a  blelhng  to  millions.  Agreeably  to  this 
gracious  courie  of  providence,  the  family  blef- 
fing  has  obvioufly  defended,  in  many  inftances, 
from  father  to  fon,  even  fince  the  days  ot  in- 
fpiration  were  brought  to  a  period.  There 
are  inftances  of  pious  children,  who  grate- 
fully repeat  the  hiftory  of  their  religious  pa- 
rents and  grand  parents,  and  even  of  de- 
vout anceftors  more  remote.  As  Timothy 
was  the  child  of  the  child  of  tJiecHiLD  of 
God;  fo,  to  the  honour  of  divine  grace, 
there  are  fome  pious  children,  even  at  this 
day  of  great  delulion,  who  can  modeftly  and 
juftly  fpeak  of  the  pious  line  of  their  fami- 
lies. What  religious  heart  docs  not  glow  with 
delight,  to   hear  a  pious  child  fpeak  cf  the  de* 


zjz  S  P  R  I  N  G. 

vout  prayers  and  pious  example  of  his  parents 
and  grand  parents  ?  For  in  this  connexion  we 
fee  the  bleiling  defcending  from  tlie  parent  to 
the  child.  But  it  we  turn  the  tables,  and  trace 
tlie  influence  of  example,  which  is  fet  by  irre- 
ligious, prayerlefs  parents,  we  fliall  find  it  ex- 
ceedingly fatal,  not  only  to  children,  but  to 
children's  children,  unto  the  ±ird  and  fourth 
generation.  The  hiftory  of  the  family  of  Ham, 
Amnion,  Moab,  Jeroboam,  Ahab,  and  many 
others,  are  but  lively  pictures  of  the  righteous 
coui^fe  of  providence  refpe6ting  the  families 
that  call  not  on  the  name  of  the  Lord.  The 
bible,  and  even  the  whole  volume  of  time,  is 
full  of  inftances  of  the  moft  pernicious  and  fa- 
tal eireds  of  the  bad  examples  of  parents.  The 
biindnefs,  the  ignorance,  the  brutality  and  i- 
dolatry,  of  all  the  heathen  tribes  and  nations, 
are  but  the  natural  fruits  and  concequenfes  of 
the  impious  examples  of  the  parents  of  the  hea- 
then world.  The  evil  which  is  brought  upon 
families,  tribes,  nations,  and  upon  the  world, 
in  confequence  of  the  prayerlefs,  irreligious 
example  of  parents,  is  infinite.  For  many 
families  of  children,  and  not  only  fo, 
but  many  nations,  are  no  doubt  going  ra- 
pidly to  deftru6fon  in  confequence  of  this 
fatal  negle6l  of  their  parents.  How  inex- 
prelFibly  wicked  then  are  parents,  who, 
though  they  live  in  the  blaze  of  the  gofpel 
light,  fee  and  read  the  deftru61:ive  confequences 
of  parental  negle6f,  yet  live  in  the  conftant 
negle(5l  of  family  devotion  1  Prayerlefs  parents 


S  ?  R  I  N  G.  273 

varc  not  only  going  to  de{lru<5lion  thenifelves, 
and  carrying  their  children  with  them;  but 
they  are  leading  generations  ot  men  down  to 
cndlefa  burnings.  And  what  mutt  be  their 
doom,  who  are  guilty  of  the  blood  of  their  chil- 
dren and  childrens  children,  whom  they  are 
bound  to  lead,  by  pious  examples,  into  tlie  path 
of  life  P  Attend  a  moment  to  the  lolemn  con- 
lequences  of  reprobated  children  riling  up  in 
judgment  againfc  their  parents,  and  charging 
them  with  the  lofs  of  their  fouls  !  Who  can  en- 
dure the  thought  of  the  dreadful  fc en e  ?  But 
this  will,  no  doubt,  be  the  faft.  For,  though 
vain  and  thoughtlefs  children  boaft  of  indul- 
gent parents,  becaufe  their  jovial  evenings  are 
not  interrupted  by  f^imily  prayer ;  though 
they  now  congratulate  each  other  that  they  are 
not  perplexed  with  the  authority  and  influence 
of  ftri6t,  religious  parents ;  yet,  alas  !  alas  ! 
the  day,  the  dreadful  day  is  coming,  when  Ions 
and  daughters  will  rife  up,  and  accuie  their  pa- 
rents for  their  indulgence  and  negligences.  For 
childhood  and  youth  are  vanity  :  And  parents 
cannot  adopt  a  more  ready  method  to  ruin  the 
fouls  of  their  children,  than  to  fet  them  the 
prayerlefs  example,  and  permit  them  to  in- 
dulge their  vain  and  forbidden  deOres.  Pa- 
rents therefore,  who  do  not  love  the  fouls  of 
their  children  now,  muft  expe6t  that  their  chil- 
dren will  hate  and  defpife  them  in  thejudgment 
of  the  great  day.  If  parents  will  not  blefs 
their  children,  now  in  family  devotion,  they 
muft  expe(51:  to  be  curfed  by  their  children  at 
Vol,  IV.  Mm 


274  SPRING. 

the  bar  of  God.  Let  prayerlefs  parents  put 
the  queftion  :  Are  we  willing  to  ftand  before 
the  tribunal  of  God  ia  judgment  with  our  chil- 
dren, with  whom  we  never  flood  in  prayer  at 
the  throne  of  grace  ?  Are  we  willing  to  hear 
the  voice  of  our  children  teftifying  againll  us 
before  the  Judge  of  all  the  earth,  becaufe  they 
never  heard  our  voice  in  family  devotion  ?  O 
prayerlefs  parents  !  make  peace  fpeedily  with 
the  confciences  of  your  children  in  family  de- 
votion and  every  other  parental  duty.  For 
the  time  of  probation  is  fliort,  and  the  great 
Judge  of  the  quick  and  the  dead  is  at  the  door  / 
And  you  will  not  only  meet  the  defpairing 
eyes  and  dreadful  reproaches  of  ruired  chil- 
dren ;  but  you  mull  meet  the  great  God,  cloth- 
ed with  infinite  majelly,  to  execute  the  piir- 
pofes  of  vindictive  juftice.  Before  him  you 
muft  Hand ;  by  him  you  mull  be  examined 
and  judged,  and,  without  fpeedy  repentance, 
condemned  anc^baniflied  from  all  good  to  all  e- 
viL  Under  the  infinite  burden  of  your  guilt, 
and  the  infinite^  infinite  weight  of  almighty 
wrath,  you  mull  lie  forever  and  ever.  For 
what  evil  can  you  fuffer  which  is  greater  than 
the  fin  of  negle6lingand  defpifing  family  prayer  ? 
Can  thine  heart  endure,  or  can  thy  hand  be 
flronp-,  in  the  great  and*  terrible  day  of  the 
Lord.?  Pray  then  now,  and  without  fainting, 
for  yourfelves  and  children.  For  children 
are  the  heritage  of  the  Lord;  the  fruit  of  the 
womb  is  his  reward.     But 


SPRINT,,  27^ 

3.     The  fubjedl  fliews  us  that  children  of  de- 
vout parents  are   under  fingular  obligations  to 
devote  themfelves  to  God.     For  they  are  train- 
ed  up   in   the    way  they  iliould  go  :  They  are 
taught  every  day  to  read  and  confiilt  the  bi- 
ble.     Every   day  they  are  carried  to  God,  in 
the  arms  of  prayer,  for  a  bleiling  ;  and  not  on- 
ly prefented  with  the  bell:  example,  but  with  a 
happy  opportunity  to  anticipate  the  focial  en- 
joyment  of  heaven.     The  children  of  devout 
and  faithful  parents  are  under  the  befl  advan- 
tages to  grow  in  grace,  and  ripen  for  immortal 
glory  :  For  they  live  at  the  threfliold  ofheaven* 
Though  lome  children  of  religious  parents  fel- 
'  dom  think  of  their  lingular  advantages,  yet 
thofe  who  love  Chrift,  and  realize  their  privi- 
ligesj  are  full  of  grateful  and  humble  afcripti- 
ons  to  God,   that  he  has  given  them  Chriftian 
parents,  and  call  their  lots  within  the  circle  of 
family  devotion.      The  lambs  of  Chrid's  flock, 
who,  like  Timothy,  are  from  the  cradle  taught 
to  read  the  holy  fcriptures,    and   the  duty  of 
focial  prayer,  tremble  at  the  danger  ot  living 
in  prayerlefs,  gracelefs  families*    Their  tender, 
devout   hearts   frequently   bleed,   while    only 
thinking  of  the  little   heathens  who  never  faw 
the  bible  ;    and  alfo  when  they  lee  the  rudenefs 
and  ignorance   of  other  children,  who  never 
heard  the  voice  of  a  parent  in  prayer.      The 
children  of  family  devotion  therefore  will   ne- 
ver be  too  thankful,  that  they   were  neither 
born  in  a  family  o^ rude  nor  civilized  heathens. 
For  nothing  but  the  mere  fovereign  grace  of 


2^6  S  P  R  I  N  G. 

God  makes  the  difTercnce  between  the  advan- 
tages of  the  young  heathens,  and  the  advantag- 
es of  the  children  of  devout,  Chriftian  parents. 
Cod  is  not  obliged  to  grant  the  leaft  privileges 
to  any  of  the  talJen  race,  becaule  u  e  all  deferve 
Jiis  eternal  wrath.  Since  therefore  he  has  not  on- 
ly given  (onie  of  you  all  other  gofpel  privileges  ; 
but  has  alfo  given  you  the  privilege  of  family* 
devotion  with  your  faithful  parents,  your  ob- 
lif^ations  to  love  Chrift  are  exceedingly  great. 
The  children  of  praying  parents  are  exalted  to 
heaven  in  point  of  privileges.  To  them  much 
is  given,  and  of  them  much  will  be  required » 
Therefore, 

4.  We  infer  from  the  fubjecl,  that  the 
prayerlefs  children  of  devout,  praying  parents 
are  exceedingly  wicked.  For  though  their 
tender  mothers  have,  hundreds  of  times,  bath- 
ed their  infant  cheeks  wath  the  tears  of  fervent 
prayer;  and  though  they  have  been,  thouiands 
of  times,  taught  to  pray,  by  devout  example, 
yet  they  negled:  their  duty.  Children  of  this 
defcription  arenot  only  guilty,  like  others  who 
never  heard  a  family  prayer,  but  they  are  ex- 
ceedingly and  aggravatedly  guilty.  For  guilt 
is  always  more  or  lefs  ttggravated  in  propor- 
tion to  the  light  and  advantages  which  are  reje6l- 
edandabufed.  It  will  therefore  be  more  tole- 
rable, \\\  the  day  of  judgment,  for  the  children 
of  the  lavage,  and  tor  the  children  of  Sodom, 
than  for  you  who  arc  the  prayerlefs  children 
of  devout  parents.  The  children  of  the  hea- 
tlic;i  will  rife  up  againft  you  and  condemn  you. 


SPRING.  ::77 

And  what  have  fuch  gracelefs  children  to  ex- 
pe6t,  but  that  their  tender  parents,  who  have 
frequently  wept    over    them  and  prayed  for 
them,  will  be  called,  in  the  day  of  judgment, 
to  condemn  them  ?   Now  you  refufe   to  join 
with  them  in  prayer,  though  they   invite  you 
with  bleeding  hearts  ;  but  then  they  will  refufe 
to  join  with  you,  or  even  to  hear  your  doleful 
cries.      When  diftrefs  and  anguifli  fliall  come 
upon  you,  then  your  praying  father  and  mo- 
ther will  forfake  you,  and  treat  you  with  the 
deepeft  abhorrence.      No  longer  then  mifim- 
prove  your  opportunity  for  focial  prayer  with 
your  parents  :  But  arife,  O  children,  and  call 
upon    your  God,  that  you  perifli  not.      For 
how,  with  a  prayerlefs  fpirit,  can  you  meet  your 
praying  parents  at  the  tribunal  of  God?  How 
can  you  endure  the  thought,  that  all  their  fer- 
vent prayers  for  the  laivation  of  your  fouls  will 
only  ferve  to  make  your  damnation  the  more  in- 
tolerable ?  For  if  you  die  in  your  lins,  the  pray- 
ers of  your  parents,  which  you  now  forget,  will 
be  remembered  with  bittcrnefs  and  anguifh  in 
the  flames  of  hell.  For  praying  breath  will  never 
be  fpent  in  vain.     If  you  wall  not  let  the  prayers 
of  your  parents  be  anfwered  in  your  falvation, 
th^y    mull;  be    anfwered  in   your  deftrucl:ion. 
Every  prayer  will  be  anfwered.      Pray  then  for 
yourielves,  and  the   prayers  of  your  parents 
will  be  anlweredin  your  falvation  :   But  if  you 
reluie  to  pray,  God  will  anfwer  their  prayers, 
even  In  your  deftruclion.       For  the  will  of  the 
Lord  be  done,  is  the  Alpha  and  Omega  of  eve- 
ry acceptable  prayer.     But 


278  S  P  R  I  N  G. 

V.     We  infer  from  the  fubje(5l  our  great  ob- 
ligation to  pray  for  the  heathens,   and  all    the 
families  in  the   earth  who  do  not  call  upon  the 
name  of  the  Lord.      How  many  millions  of  ig* 
.  norant,  prayerkls  fouls  are  there  in  the  heathen 
world !   The  heathens  are  as  numerous   as   the 
fands,  and  as  ignorant  of  God  as  the  beafts  of 
the  field.      And  (hall  not  Chrillian  parents  and 
children  remember  them  in  prayer  ?    Can  you 
hear  of  the  vail  multitudes  of  ignorant  Africans, 
who   are  every  year  moft  wickedly   torn   from 
the  bofom  of  their  native  land,  and  brought  and 
fold  in  the  common  market,  and  driven  about 
by  monfters  of  cruelty  Jike  mere  cattle,  arid  not 
pray. for  the  gofpel  liberty   of   their   precious 
fouls  ?  As    the  deftru6lion  of  the  poor  is  their 
poverty,  fo  the  daitru6tion  of  the  poor  blacks 
is  their  ignorance.     If  Africa  were  blefled  with 
the  light  of  the  gofpel,  the  flave-trade  muftceafe. 
For  it  is  their  ignorance  which  expofes  them  to 
the  cruelty  of  the    unrighteous  part  of  the  in- 
formed world.     But  has  not  God  promifcd  that 
Chrill  flmll  have  the  heathen  for  his  inheritance, 
and  the  uttermoft  parts  of  the  earth  for  his  pof- 
feliion  ?      And  fhall  we  not  pray  fervently  for 
the  glorious  period  when  the  fun  of  righteoul- 
nefs  fliall  rife  with  healing  in  his  wings,   and 
difpel  all  the  moral  darknels  which  broods  over 
the  pagan  world?   What  Chriftian   family  will 
not  pray  for  the  converfion  of  pagan   parents, 
that  they  may  pray  for  'their   children  ?   Is  it 
not  defirable  that  the  thoufands  of  heathen  pa- 
rents Ihall  be  enlightened  with  faving  grace. 


SPRING.  279 

and  fee  their  children  become  Chriftians,  and 
flouriih  like  living  plants  round  their  tables  ?  O 
God,  how  long,  how  long  before  the  prelent 
ignorant  Ethiopia  fliall  Itretch  forth  her  with- 
ered hand  to  Chrift  tlie  King  of  glory  ?  Let  us 
then,  while  attending  to  the  duty  and  advantage 
of  family  prayer,  think  of  the  poor  blacks  in  Af» 
rica  and  America,  and  of  all  the  gracelels  fami- 
lies of  the  earth,  and  pray  that  their  fuuls  may 
be  wafhed  in  the  blood  of  the  Lamb,  and  clothed 
with  the  garments  of  falvation.  For  the  time 
is  at  hand,  and  blefled  are  thofe  families  whofe 
fervent,  effectual  prayers  fliall  haften  it.  For 
they  that  be  wife  fhall  lliinc  as  the  brightnefs 
of  the  firmament  for  ever  and  ever. 

To  conclude,  let  me  afk  you,  my  hearers,  whe- 
ther you  maintain  family  prayer.  The  quef- 
lion  is  not,  whether  you  maintain  the  form  of 
prayer  :  For  tho*  prayer,  like  all  other  duties,  has 
a  form  and  method,  yet  God  who  heareth  prayer 
looketh  on  the  heart,  and  accepts  no  man  who 
does  not  Worfliip  him  in  fpirit  and  in  truth.  Are 
your  prayers  fuch  as  God  requires,  and  will  apr^ 
prove  in  the  judgment  of  the  great  day?  If 
you  who  are  parents,  have  the  fpirit  of  prayer 
in  your  families,  you  have  the  prefence  of  God, 
and  it  is  probable,  if  you  pray  without  fainting, 
that  your  children  will  be  bleffed :  But  if  you 
have  not  the  fpirit  of  prayer,  you  are  deflitutc  of 
the  prefence  of  God,  and  it  is  probable  that 
your  children  will,  be  curfed.  For  when  God 
pours  out  his  wrath  upon  nations  which  call 
not  upon  his  name,  he  does  not  fpare  gracelefs 


i8o  S  P  R  I  N  G, 

families.  Like  David  then,  after  the  public  fo^- 
lemnities  of  the  day,  let  us  return  and  blefs 
our  houfes.  Like  Noah,  let  us  this  evening 
make  our  family  offering,  and  the  Lord  will 
fmell  a  fweet  favour,  and  for  the  fake  of  Jefus 
Chrift  grant  us  his  blefling.  For  this  is  the  confix 
dence  which  we  have  in  him,  thatifw&ajk  any  thing 
according  to  his  will,  he  heareth  us. 


;*-'• 


SERMON    LXXIir. 

ON  THE  CHANGE  of  THE  SABBATH. 

'  BY 

MOSES  MATHER,    D.     D. 

Faflor  of  a  Church  of  Chri/l  in  Stanford^ 
Conne&lciit, 


Heb,  X.  24_,  25. 

And  let  us  confider  o?te  another  to  provoke  unto 
love  and  to  good  works^;  not  forfaking  the  affcni- 
blingof  ourfelves  together,  as  the  manner  of  fonieis  ; 
but  exhorting  one  another :  And  fo  much  the  tnorc, 
tLS  ye  fee  the  day  approaching, 

THE  apoltle,  having  fliown  the  all-fufficicncy 
of  the  facrifice  of  Chrift,  who  by  one  olf- 
cring  hath  perfe  Bed  forever  them  that  arefanBiji- 
ed,  proceeds  to  obferve  upon  it,  that  we  have 
holdnefs  to  enter  into  the  holiefl  by  the  blood  of  Ji-- 
fus.  That  is,  we  have  free  admittance  into 
heaven  it  felf  by  the  blood  of  C^hrifr.  And  if 
fo,  then  iurely  './e  may  have  free  liberty,  by 
the  fame  blood,  to  draw  near  to  God  now  in  the 
feveral  exercifes  of  religious  worihip,with  a  true 
heart,  in  full  aflurance  of  faith  :  Elpecially  feeing; 
v/e  have  fuch  an  high  prieft  over  the  houfe  of 
God,  (the  church)  as  the  Lord  Jefus  Chriltis. 
Vol;  IV.       '        N  n 


282  M  A  T  H  E  r: 

And  upon  this  reprefentation  he  predicates  this 
exhortation  in  the  text.  Let  us  confider  one  a- 
nother  to  provoke  unto  love  and  to  good  works ; 
not  forfaking  the  ajjembling  of  oiirfelves  together ^ 
as  the  manner  (ffome  is ;  but  exhorting  one  another  : 
Andfo  much  the  more,  as  ye  fee  the  day  approach- 
ing. 

The  dcrtru6tion  of  the  temple  and  the  na- 
tion of  the  Jews  were  then  drawing  neat;  and 
the  apoftie  here  alludes  to  it,  and  improves  it 
as  an  argument  to  excite  them  to  the  greater 
dih'gence  in  at<?ending  upon  the  exercifes  of 
Chriftian  worflaip;  left  their  negle6l  in  that 
matter  fliouid  be  a  leading  ftep  toward  their 
falling  away  from  the  Chriftian  faith,  and  turn- 
ing back  to  judaifm  ;  in  which  cafe  they  would 
become  fnarers  in  the  calamities  that  were 
coming  upon  that  peopl(3. 

We  may  more  particularly  here  obferve, 

1.  That  Chriftians,  in  the  days  of  the  apof- 
tlesy  pra6tiled  meeting  together  for  the  purpofe 
of  rehgious  wordiip.  It  was  not  only  their 
pra6tice,  but  it  was  a  duty  enjoined  upon  them 
in  our  text  by  an  apoftolic  command. 

2.  Our  liberty  of  drawing  near  to  God  in 
rehgious  worfiiip  is  a  privilege  purchafed  for  us 
by  the  blood  of  Chrift ;  as  appears  from  the 
conne6lionof  the  text  with  the  preceding  ver- 
fcs,  as  before  obferved,  and  is  therefore  a  pri- 
vilege highly  to  be  prized. 


MATHER.  283 

3.  The  practice  of  holding  public  alTemblies 
for  the  pnrpofe  of  performing  the  feveral  ex- 
ercifes  of  Chriitian  worfhip  appears  very  ne- 
celTary  and  ivfeful  for  promoting  religion  in 
ourlelves  and  others.  For  it  is  by  fo  doing 
that  we  are  to  provoke  one  a?iother  to  love  and  to 
good  works, 

4.  Although  it  is  a  very  criminal  pra6tice 
to  neg:e6t  public  worfhip  ;  yet  we  here  fee 'it 
is  nothing  new.  It  was  the  manner  of  fome 
in  the  apoftles'  days^  as  well  as  at  this  day; 
which  fhows  how  little  we  regard  the  great  lal- 
vation  offered  in  the  gofpel. 

5  We  may  obferve  from  what  follows  the 
text,  that  a  negle6l  of  public  worfliip  is  a  lead- 
ing ftep  to  a  moft  dangerous  and  fatal  apoftacy 
from  the  Chriftian  faith,  and  the  pradice  of  all 
true  religion.  For  (faith  the  apoftle)  if  we  fin 
wilfully  after  that  we  have  received  the  knowledge 
of  the  truth,  there  rcmaineth  no  more  facrifice  for  fin ; 
hut  a  certain  fearful  looking  for  of  jiidgfiicnt,  and 
fiery  indignation,  which  floall  devour  the  adverfarics. 

But  what  I  am  chiefly  to  offer  from  thefe 
words  will  be  included  under  the  following 
heads. 

I.  I  fliall  lliow  what  times  of  affembling  were 
obferved  by  believers  in  the  apoftlcs*  days,  to 
which  our  text  refers. 


z84  MATHER. 

IT.  Show  the  grounds  and  reafons  of  thefe 
times  of  affenibling  which  were  obferved  at  that 
day.  * 

III.  Show  the  purpofesfor  which  thefe  times 
of  alFernbling  for  religious  worfliip  were  obferv- 
ed. 

IV.  Show  the  duty  and  importance  of  our 
colitinuing  in  the  lan^ie  pradice,  together  with 
the  danger  of  negle61ing  this  duty. 

I.  I  fiiall  fliow  what  times  of  affembling  were 
obferved  by  believers  in  the  apoilles' days^  to 
which  our  text  refers. 

It  is  evident  that  from  and  continually  after 
the  refurre6tion  of  our  Lord  Jefus  Chrilt  from 
the*  dead,  the  difciples  made  it  their  pra6lice  to 
meet  together  for   religious  worfliip  upon  the 
firit  day    of  the   week,  which  was  the  day   on 
which  Chrifl  arofc  from  the  dead.     And  they 
not  only  pra61ifed  it  themfelves  ;     but  led   all 
the   cluirches  which  they  planted  and   formed, 
ipto  the  fame  obfervation.      We  find  that  our 
Lord,  on  the  day  that  he  rofe  from  the   dead, 
appeared  to  his  difciples.     John,  xx.    19.  Thai 
the  fame   day  at  evening,  being  the  firfl  day  of  the 
ivreh,  ti'hen  the  doors  ivereflmt,  where  the  dfciples 
zvere  ajfernbled  for  fear  of  the  Jews,  came  Jefus 
and  Rood  in  the  7nidft,  and  faith  unto  them.  Peace 
be  unio  you.      And  in  the  26  verfe,  we  are  told, 
that  after  eight  days,  (that  is,    the  firft  day  of 


MATHER.  285 

the  next  week)  again  his  difciples  were  within, 
apd  Thomas,  with  them.  Then  came  Jefiis,  the 
doors  being  fliut,  and  ftood  in  the  midft,  and  laid. 
Peace  be  unto  you.  We  read  alfo  in  A6ls,  ii.  i . 
When  the  day  o[  Pentccofi  was  fully  cane,  they 
were  all  with  one  accord  in  one  place.  The  day  of 
Pentecoft  was,  according  to  the  law  of  Moles, 
the  day  after  the  leventh  fabbath  from  the  palT- 
over,  which  was  therefore  the  firfl  day  of  the 
week.  And  Chrift  has  put  honor  upon  the  firft 
day  of  the  week,  not  only  by  riling  from  the 
-dead  upon  it;  but  alfo  by  chooling  repeatedly 
to  appear  to  his  difciples  on  that  day  ;  on  that 
day  to  pour  down  upon  his  apoftles  the  holy 
Ghoft  in  his  miraculous  gifts  and  powers.  And 
thus  the  firft  day  of  the  week  became  diltin- 
guiflied  from  other  days,  and  was  known  among 
Chrillians  by  being  called.  The  Lords  Day. 
It  was  on  this  day  the  apoftle  John  received  the 
Revelations.  Revel,  i.  10-  I  was  in  the  spirit 
on  the  Lord's  Day.  It  was  on  this  day  the 
Chriftians  held  their  religious  afTemblies  for  the 
purpofe  of  gofpel-worfhip.  See  A6ls  xx.  7. 
A7id  upon  thejirfl  day  of  the  week,  when  tJje  difciples 
came  together  to  break  bread,  Paul  preached  vnto 
them.  Although  the  apoftle  hadbeen  there  lixdays 
before,  yet  the  difciples  did  not  come  together 
till  the  firft  day  of  the  week,  which  is  here  re- 
prelented  as  the  ufual  time  for  them  to  come 
together  to  break  bread ;  that  is,  to  receive  the 
lacramcnt  of  the  Lord's  fupper. 

3o  likewife  we  find  the  apoftle  gives  dirc(5li- 


z%6  MAT    HER. 

on  to  the  clmrch  at  Corinth,  to  have  a  contri- 
bution for  the  poor  upon  thefirfi  day  of  the  week; 
becauie  on  that  day  the  church  would  aflemble. 
And  the  fame  orders  were  given  to  the  churches 
of  Galatia.  Now  concern'mg  the  coUeciion  for  the 
Qiints,  as  I  have  given  orders  to  the  churches  of  Ga- 
latia, cvenfo  do  ye.  Upon  the  fir  ft' day  of  the  week, 
let  every  one  of  you  lay  by  him  in  [tore,  as  God  hath 
profpcred  him,  that  there  be  no  gather i?ig  when  I 
come. 

And  to  this  evidence  from  the  facred  fcrip- 
ture  we  may  alfo  add  the  teftimony  of  the  mod 
ancient  writers  of  the  Chriftian  church,  who, 
with  one  voice,  teftify  that  Chriitians  made  it 
their  prac5lice  to  allemble  together  for  the  pur- 
pofe  of  religious  worfliip,  upon  the  flr/l  day  of  the 
week. 

Indeed,  we  find  that  the  apoftle  Paul  made 
it  his  practice  to  go  into  the  fynagogue  of  the 
Jews  on  the  fabbath  day  ;  that  is,  the 
JewiOi  fabbath  ;  taking  that  opportunity 
to  preach  the  gofpel  to  them.  But  that  affords 
no  evidence  that  he  taught  fuch  as  were  con- 
verted to  the  Chriftian  faith  to  obferve  any  o- 
ther  than  the  fxrft  day  of  tlic  week  as  the  Chrifti- 
an'fabbath.  And  no  other  rcafon  can  be  af- 
iigned  why  or  how  the  firft  day  of  the  week 
cam,e  to  be  lo  univerially  obferved  by  Chriftians, 
as  the  day  of  alfembling  together  for  the  pur- 
pofc  of  attending  upon  the  exercifes  of  religi- 
ous worlhip,  and  continually  after  the  days  of 
the  apoftles,  bxit  only  the  dire6tionof  the  apol- 


MATHER.  287 

ties  fo  to  do.  All  therefoi^  that  is  neceiTary 
to  our  determining  whether  the  firft  day  of  the 
week  is  to  be  obferved  as  the  Chriftian  fabbath, 
is  to  inquire  whether  the  apoftles  were  veRed 
with  fufficlent  authority  for  the  appointment 
of  this  day  for  that  purpofe. 

II.  I  fhall  therefore  proceed  to  fliow  the 
grounds  and  reafons  of  thefe  times  of  afiem- 
bling  for  religious  worfliip^  which  were  obferv- 
ed in  the  primitive  church. 

As  the  obfervation  of  the  firft  day  of  the 
week  as  the  Chriftian  fabbath  principally  de  - 
pends  upon  the  precepts  and  example  of  the  a- 
poftles ;  I  fhall  effay  to  fliow  how  great  the  au- 
thority was,  that  Chrift  vefted  them  within  his 
church,  in  a  few  obfervations. 

I .  The  apoftles  were  appointed  to  bear  wit- 
nefs  for  Chrift  to  the  world.  Chrift 's  appear- 
ing in  our  nature,  his  holy  life,  his  fufferings, 
death,  refurredion  from  the  dead,  and  his  af- 
ceniion  into  heaven,  are  very  important  fads, 
which  need  to  be  known,  and  well  attefted  to 
the  world.  And  the  apoftles  were  well  prepar- 
ed for  teftifying  to  the  truth  and  certainty  of 
thefe  things.  For  they  were  his  conftant  fol- 
lowers ;  they  faw  his  miracles  by  which  he 
proved  himfelf  to  be  the  Son  of  God;  they  faw 
his  fufferings  and  death ;  and  he  was  feen  of 
them  forty  days  after  his  refurredion.  To 
whom  alfo  he  Jheived  himfelf  alive  after  his  pajfwn, 


288  M  A  T  H  E  R, 

hy  many  infallible  proofs^  being  feen  of  them  fort') 
days,  and  /peaking  of  the  things  pertaining  to  the 
kingdom  of  God,  And  they  were  eye-witnelTes 
of  his  afcenfion ;  for  while  they  beheld,  he  was 
taken  tip,  and  a  cloud  received  him  out  of  their  Jight. 
And  it  was  the  end  for  which  Chriit  appointed 
them,  that  they  fhould  be  witneifes  to  the  truth 
of  thefe  things.  And  ye  alfofhall  bear  witneCs, 
hecaufe  ye  have  been  with  me  from  the  beginnings 
And  again,  at  the  time  of  his  alcenfion,  Chrift 
tells  them,  Tefljall  be  witnefjes  unto  7he,  both  in 
Jerufalem,  a?id  in  all  Judea,  and  in  Samaria,  and 
unto  the  uttermofi  part  of  the  earth, 

2.  The  apoftles  were  fent  by  Chrift  to  pub- 
lifh  his  gofpel,  and  to  fet  up  his  church  among 
all  nations.  This  is  the  command  which  he 
gave  them  when  he  afcended;  Go,  teach  allna" 
tions,  baptizing  them  in  the  natne  of  the  Father,  and 
of  the  Son,  and  of  the  holy  Ghqjl :  Teaching  them  t(9 
obferjc  all  things  whatfoever  I  have  commanded 
you  :  And  lo,  I  am  with  you  ahvay,  even  unto  the 
end  of  the  world.  They  were  to  declare  the 
whole  counfel  of  God,  to  lay  open  the  way  of 
life,  and  to  preach  unto  all  men  repentance 
toward  God,  and  faith  toward  the  Lord  Jefus 
Chrift.  They  were  to  make  difciples,  gather 
churches,  fet  up  gofpcl-worfliip  in  them,  and 
prefcribe  rules  for  the  regulation  and  govern- 
ment of  the  church.  And  tliey  were  fitted 
and  inftru6ted  in  this  work  by  Chrift  himielf^ 
not  only  before  his  fuffe rings,  but  alfo  after  his 
refurredlion,  being  feen  o\^  them  forty  days. 


MAT    HER.  289 

fpeaking  unto  them  of  the  things  pertaining  to 
the  kingdom  of  God. 

3.     The  apoftles  were  further  qualified  for 
their  work  by  the  infallible  guidance  of  the 
holy  Ghoft.       Our  Lord  gave  many  promifes 
to  his  apoftles,,  of  the  influence  of  the  holy  Spi* 
rit,  to  furnifh  them  for  the  v/ork  for  which  he 
defigned  them.      See  John^  xiv.  16,  17.  I  will 
pray  the  Father,  and  he  Jhall give  you  another  Com-- 
forter,  that  he  may  abide  with  you  forever  ;  even  the 
Spirit  (f  truth,  whom  the  world  cannot  receive. 
So  alfo  the  26th.  verfe  of  that  chapter.      But 
the  Comforter,^  which  is  the  holy  Ghqfl,  whom  the 
Father  will  fend  in  my  tiame,  he  floall  teach  you  all 
things,  and  bring  all  things  to  your  remembrance  what- 
foever  Ihavefaid  imto  you.  To  the  fame  purpofe 
alfo  in  John  xvi.    13,    14.      Howbeit,  when  be 
the  Spirit  of  truth  is  come,  he  will  guide  you  into  all 
truth  :   For  hefJoall  notfpeak  ofhimfelf;  but  what- 
foever  hefhall  hear,  thatfhall  hef^cak  :  And  he  will 
fjjew  you  things  to  come,     HefJoall  glorify  jne  :  For 
hefhall  receive  of  mine,  and foallfheiv  it  unto  you. 
Now  thefe,  and  many  other  fuch  like  prom- 
ifes which  might  be  mentioned,  which  our  Lord 
gave  to  his  apoftles,  do  plainly  fliow   that  they 
were  as  efFedlually  fecured  from   error,  and 
rendered  as  infallible  in  their  teaching,  guidinp- 
and  dire6ling  mankind,  as  if  Chrift  himlelf  had 
been  always  with  them,  to   tell  them  what  to 
do,  and   teach.      And  as  our   Lord  had  given 
them  fo  many  gracious  and  large  promifes  of 
the  Spirit,  after  he  fhould  depart  from  them; 
Vol.  IV.  O  o 


290  MAT  H  E  R. 

fo  when  he  afcended  up  into  heaven,  he  told 
them  not  to  proceed  upon  their  work,  till  thefe 
|>romifes  Ihould  be  fulfilled  unto  them.      And 
behold,  I  fend  the  promife  of  my  Father  upon  you ; 
but  tarry  ye  in  the  city  ofjerufalem  until  ye  be  endu- 
ed with  power  frojn  on  high.    And  purfuant  to 
this  promife,  we  find  that  upon  the  day  of  Pen- 
tecoft  this  promife  was  fulfilled  by  the  delcend- 
ing  of  the  holy  Spirit  upon  them,  according  to 
the  many  promifes  which  Chrift  had  given  them. 
When  we  confider  how  greatly  the  world  of 
mankind  were  interefled  in  the  apoftles'  faith- 
fully difcharging  the  trull,  and  performing  the 
work  which  Chrift  had  committed  to  them  ;  it 
lliows  how  fuitable  it  was,  that  they  fliould  be 
thus  fitted  for  it  by  the  gifts  of  the  holy  Ghoft ; 
who  fliould  teach  them  all  things,  and  bring  all 
things  to  their  remembrance,  which  Chrift  had 
fpoken  to  them,    and  fliould  lead  them  into  all 
truth  ;  that  thereby  the  world  might  be  fur- 
niflied  with  a  true  and  infallible  account  of  the 
way  to  life  by  Jefus  Chrift.      How  fully  then 
ought  the  example,  as  well  as  the  inftru6lions, 
of  fuch  divinely  authorized  and  furniflied  teach- 
ers to  be  received  and  obferved  by  mankind  ? 

4.  We  have  alfo  the  teftimony  of  Godhim- 
felf  fet  as  a  feal  to  the  do6lrines  and  inftru<5ti- 
ons  of  thefe  divine  teachers,  in  the  various  mi- 
racleswhich  God  wrought  by  them.  Thajtmi- 
raculous  power  given  to  the  apoftles,  to  work 
all  forts  of  miracles,  fuch  as  reftoring  tiie  maim- 
ed, healing  the  fick,  cafting  out  devils,  ftriking 


MATHER.  291 

fome  dead  with  a  word,  and  calling  others  back 

again  to  life  from   the  dead,  of  which    various 

kinds  of  miracles  we  have  an  account  of  their 

working;   this  miraculous  power,  I  fay,   thus 

conferred  on  them,    together  with  power  to 

confer  the  gifts  of  the  holy  Ghofc  upon  others, 

by  the  laying  on  of  their  hvands  ;  are  all  to  be 

regarded  as  a  divine  feal  fet  to  their  miniftry  ; 

to  lead    mankind  to  reverence,    regard    and 

hearken  unto  them,  and  receive  all  things  what- 

foever  they  taught,  as  melTengers  fent  from 

God  upon  this  defign.       And  that  the  apoftles 

might,  with  quicker  difpatch  and  greater  clear- 

nefs  and  certainty,   make  difciples  among  all 

nations,  and  teach  them  to  obferve  all  things 

whatfoever  Chrift  had  commanded  them,   they 

were,  by  the  defcentof  the  holy    Ghoft   upon 

them,  enabled  to  fpeak  with  other  tongues ; 

that  is,   to  fpeak  all  languages,  of  which  they 

had  before  no  knowledge,with  equal  eafe,  plain- 

nefs  and  exa6tnefs,  as  they  could  the  language  in 

which  they  had  been  educated. 

Now  what  greater  authority  can  any  one  be 
veiled  with  ?  Or  who  can  more  juftly  challenge 
regard  and  obedience  from  mankind  to  all 
their  do61rines,  inftru6lions  and  examples,  than 
perfons  thus  authorifed,  and  thus  owned  of 
God  ?  And  who  can  juftify  or  cxcufe  himfclf  in 
negle6ling  to  regard  and  obey  them  ?  To  which 
agrees  the  admonition  of  the  apoftle  in  Heb. 
ii.  3,  4.  Howjhall  we  efcape,  if  xvc  iiegleclfo  great 
falvation  ;  -which  at  jirjl  began  to  befpoken  by  the 


Iji 


MATHER. 


Lord  himjelf,  and  ivas  afterward  confirmed  unto  us 
by  ihem  that  heard  him ;  Godalfo  hearing  them  wit- 
lufiy  both  ivitbftgns  and  wonders,  and  with  divers 
piiraclesy  and  gifts  cf  the  holy  Ghojl^  according  to 
his  own  will, 

^..  As  fuch  divinely  authorifed  peiTons  juft- 
ly  might,  so  we  find  they  really  did,  challenge 
obedience  from  mankind  to  their  precepts  and 
examples.  They  required  mankind  to  believe 
and  receive  the  doctrines  which  they  taught, 
not  as  tlie  words  of  man  ;  but  (as  they  were  in 
truth)  the  word  of  God.  As  they  were  com- 
miflionedby  Chrift  to  teach  mankind  all  things 
whatfpever  he  had  commanded  them ;  and  as 
they  were  furniflied  with  all  fuch  gifts  and  pow- 
er by  the  Spirit,  as  were  needful  both  to  fet 
forth  and  confirm  the  great  do^rines  of  the 
gospel;  therefore  we  find  they  challenge  regard 
to  their  do(5^rines,  as  being  of  divine  authority. 
To  this  purpose  are  the  words  of  the  apoflle. 
If  any  man  think  hi mf elf  to  be  a  prophet,  or  fpiri- 
tital,  let  him  acknowledge  that  the  things  which  I 
write  are  the  coinmajidments  of  the  Lord.  So  like- 
wife  the  apoille  John  fcts  forth,  that  an  agree- 
ment  or  disagreement  with  his  dodrines  was 
to  be  the  rule,  by  which  we  may  judge  of  truth 
and  error  ;  and  obedience  or  difobedience  to 
his  do6lrines  is  the  tell  of  a  good  or  a  bad  man. 

JVe  are  of  God;  he  that  knoweth  God  heareth  us  : 
He  that  is  not  of  God  heareth  not  ys  • 
Hereby  know  we  the  Spirit  of  truth,  a?id  the  fpirit 
qf  error.  Yea,  fo  great  Hrefs  doth  the  apoftle 
lay  upon  this  matter,  that  he  makes  it  a  term 


MATHER. 


93 


of  communion  to  the  churches,  and  requires, 
Jf  any  man  obey  not  our  word  by  this  epi/ile,  note 
that  man,  and  have  no  company  with  him,  that  he 
may  be  ajhamed^ 

And  as  the  apoftles  infift  upon  it,  that  intire 
faith  and  credit  fliould  be  given  to  their  word 
and  do(5lrines ;  fo  they  likewife  propofe  them- 
felves  as  an  example  to  mankind.  To  this 
purpofe  are  the  apoftle's  words  in  Philip,  iii.  1 7. 
Brethren,  be  followers  together  of  me,  and  mark 
them  which  walk  fo,  as  ye  have  us  for  an  example. 
So  again,  II.  TheiT.  ii.  15.  Therefore,  brethren, 
fiand  fajl,  and  hold  the  traditions  which  ye  have  been 
taught,  whether  by  word  or  our  epiftle.  And  we 
find  in  a  particular  inilance,  that  the  apoftle  al- 
ledgeth  it  as  a  fufficient  decifion  of  the  cafe, 
that  the  churches  of  Chrift,  formed  by  the  a- 
poftles,  had  not  been  led  into  fuch  cuftoms.  But 
if  any  man  feem  to  be  contentious,  we  have  no  fuch 
cufiom,  neither  the  churches  of  God.  He  com- 
mends the  Corinthians  for  their  fteadily  adher- 
ing to  the  traditions  he  had  given  them.  Now 
I  praife  you,  brethren,  that  ye  remember  me  in  all 
things,  and  keep  the  ordinances  as  I  delivered  them 
to  you.  Yea,  he  declares  thofe  cuftoms,  into 
the  obfervation  of  which  he  had  led  the  church- 
es, to  be  of  fuch  weight  and  moment,  that  he 
requires  the  churches  to  feparate  fuch  from 
their  communion  as  fiiould  walk  contrary  there 
to.  Now  we  command  you,  brethren,  in  the  name 
of  our  Lord  Jefus  Chri/l,  that  ye  withdraw.yourfelves 
from  every  brother  that  walketh  dif orderly,  and  not 
after  the  tradition  which  he  received  of  us. 


^94 


MATHER. 


Thus  we  fee  how  great  the  trull  was^  which 
Chrift  committed  to  his  apoftles ;  of  what  great 
confequence  it  was  to  mankind  that  they  fhould 
fully  and  faithfully  difcharge  that  truft ;  and 
alfo  how  well  and  fully  Chrift  furniflied  them 
for  this  work,  by  the  gifts  and  profnifed  influ- 
ences of  the  holy  Spirit,  and  power  of  working 
miracles  in  teftimony  of  their  divine  miffion  and 
do6lrines  ;  that  fo  intire  credit  fhould  be  given 
to  all  they  taught  in  Chrift's  name,  whether  by 
precept  or  example.  What  reverence  and  re- 
gard then  is  due  from  us  to  the  do6lrines  and 
writings  of  thefe  melTengers  of  Chrift  ? 

*There  are  many  other  arguments  and  rea- 
fons  which  might  be  urged  in  proof  of  the  truth 
and  divine  original  of  the  writings  of  the  apoftles, 
which  they  delivered  to  the  churches  :  But  from 
what  has  been  now  offered,  it  appears  that  these 
writings  carry  a  fufficient  evidence  with  them, 
to  recommend  them  to  our  high  efteem  and 
regard,  and  to  fet  their  authority  far  above  all 
pretenders  to  the  fpirit  in  our  days,  who  bring 
with  them  no  other  evidence  of  their  having 
the  fpirit,  than  only  their  own  bare  word. 

Indeed,  it  has  been  obje<5led  by  fome  againft 
the  authority  of  the  writings  of  the  apoftles, 
that  Paul  ufeth  fomeexpreflions,  which  appear 
as  if  he  himself  was  doubtful  about  his  having 
the  Spirit  to  teach  him  tlie  truth  in  lomc  par- 
ticulars. The  moft  plaulible  text  alledged  to 
this  purpofe,  is,  I.  Cor.  vii.  40.  where  the  a- 


MATHER, 


29 


poftle  faith,  I  think  I  have  the  .fpirit  of  God,  In 
that  chapter  the  apoftle  is  treating  of  the  duty 
of  marriage  ;  where,  from  the  conlideration 
of  the  various  fufferings  to  which  Chriflians 
were  exposed  in  that  day,  he  fums  up  the  mat- 
ter in  this  form,  He  that  marrieth,  dotb  well; 
and  be  that  marrietb  not,  doth  better.  That  is, 
he  leaves  them  at  liberty,  that  every  one  might 
Sidi  in  that  matter  difcretionally.  If  they  mar- 
ried, they  muft  expe6l  to  meet  with  greater 
trials  in  that  day  of  fufFering,  than  if  they  con- 
tinued in  iingle  life.  Therefore  he  efteemed 
fuch  as  continued  fingle,  to  be,  in  that  refpe6t, 
more  happy  perfons;  to  which  he  adds,  / 
think  I  have  the  fpirit  of  God,  I  thittk,  that  is,  I 
appear  to^bave.  The  word  I  think,  in  the  orig- 
inal, fignifies,  to  prove,  or  confir^n  opinion,  as 
well  as  to  think  ;  and  it  would  be  more  agreea- 
ble to  the  original,  if  that  fentence  had  been 
tran  dated,  I  appear  to  have  the  fpirit  of  God.  It 
is  evident  this  muft  be  the  meaning  of  this  fen- 
tence in  this  place ;  becaufe  in  this  fame  epis- 
tle. Chap,  xiv.  37.  he  alferts,  i/'fl/z^;  ;?/fl?z  think 
himfelf  a  prophet,  orfpiritnal,  let  him  acknowledge 
that  the  things  which  I  write,  are  the  cof?imandme?its 
of  the  Lord,  And  thefe  two  places  compared 
together,  fliow  it  to  be  a  very  injudicious  in- 
terpretation of  the  firft,  to  take  it  in  luch  a 
fense  as  reprefents  the  apoftle  to  be  in  any 
doubt  whether  he  had  the  guidance  of  the  fpirit 
in  that  matter. 

Upon  the    whole,   then,   it  appears  that  all 


296:  MATHER. 

the  writings  of  the  apoftles  are  to  be  received 
as  divinely  true,  and  regarded  as  the  command- 
ments of  the  Lord;  becaufe  therein  they  teach 
us,  according  to  their  commiflion,  to  obferve 
all  things  whatfoever  Chrift  had  commanded 
them. 

And  it  is  efpecially  evident,  that  what  they 
taught  by  example  is  to  be  regarded,  as  well  as 
what  they  taught  by  precept.  We  are  therein  to 
confider  them  as  a6ling  according  to  the  com- 
mandment which  they  received  from  Chrift. 
And  of  how  much  authority  this  ihould  be  ef- 
teemed,  with  refpe6l  to  the  religious  obfer- 
vation  of  the  day  upon  which  Chrift  arofe  from 
the  dead,  which  was  the  firft  day  of  the  week, 
is  eafily  feen.  The  religious  obfervation  of 
this  day,  was  the  uniform  pra6tice  of  the  apof- 
tles, and  the  churches  under  their  guidance  and 
infpe6tion. 

Inafmuch  therefore  as  the  apoftles  taught 
the  primitive  Chriftians  to  allemble  together 
for  the  purpofe  of  religious  worfliip,  and  led 
them  into  the  pra6lice  of  obferving  the  firft 
day  of  the  week,  as  the  fet  time  for  thefe  af- 
lemblings  •  their  example  herein  is  afufticient 
warrant  and  foundation  for  our  obferving  this 
day  as  the  Chriftian  fabbath.  And  as  the  com- 
mand given  us  in  the  text,**not  to  negled  the 
''allembling  of  ourlelves  together,  as  theman- 
''ncr  of  fonie  is,"  has  a  manifeft  reference  to 
thefe  fct  times  of  public  worlhip,  into  the   ob- 

fer- 


MATHER.  297 

fervation  of  which  the  apoftles  had  led  the 
churches ;  confidered  in  this  view,  we  have  as 
fufficient  foundation  to  a6l  upon  in  this  matter, 
as  we  have  in  many  other  branches  of  the  du- 
ty of  Chriftian  life.  If  there  was  nothing  more 
to  be  offered  for  the  religious  obiervation  of 
the  firfl  day  of  the  week,  as  the  Chrillian  lab- 
bath,  we  need  be  at  no  lofs  to  find  out  our  duty. 
If  it  is  an  error  to  obferve  the  firll  day  of  the 
week,  as  the  Chrillian  fabbath,  it  is  wh.at  v/c 
are  led  into  by  following  the  example  of  Lhofe 
whom  Chrift  appointed  to  be  the  firll  builders 
of  his  church;  a  pra6lice  built  upon  the  foun- 
dation of  the  apoftles  and  prophets,  Jefus  Ghrid 
himfelf  beinsf  the  chief  corner  Hone. 

o 

'There  are  many  other  arguments  which 
may  be  brought  in  proof  of  the  duty  ofobferv- 
inga  fabbath,  and  that  the  firfl  day  of  the  week  is 
the  day  to  be  obferved  as  the  fcibbath  under 
the  gofpel  difpenfation,  befide  what  has  been 
now  urged  from  the  example  of  the  apoftles; 
fome  ofthefel  will  mention  in  the  next  dil- 
courfe. 


Vol.  IV.  Pp 


SERMON     LXXIV. 

ON  THE  CHANGE  of  THE  SABBATH. 

BY 

MOSES  MATHER,     D.     D. 

Pa/lor  of  a  Church  ofChrift  in  Stanford, 
Conne&icut, 


Heb,  X.  24,  35;, 

And  let  us  conftder  one  another  to  provoke  unto 

love  and  to  good  works;  notforfaking  the  ajjem- 

*bling  of  oiirfelves  together,  as  the  7nanner  offome  is ; 

but  exhorting  one  another :  Andfo  much  the  more, 

as  ye  fee  the  day  approaching, 

HAVING,  in  the  foregoing  difcourfe,  confide 
ered  fome  of  the  arguments  in  lupport  of 
the  obfervingof  thefirflday  of  the  week  as  the 
Chriftian  fabbath,  which  arife  from  the  example 
of  the  apoftles;  I  now  proceed  to  fiipportjthe  in- 
ilitution  by  arguments  which  may  be  brought 
fi'om  different  fources — 

I.  The  great  and  wonderful  works  of  God 
feem  plainly  to  call  for  this  duty  from  us.  The 
work  of  creation  is  a  great  and  a  wonderful 
work,  that  is  worthy   of  a  thankful  re  mem- 


00  M  A  T  H  E  R. 


brancc.     And   God's    taking   fix  days  for  the 
pcribrniance  of  it^  and  re  ft  in  g  on  the  feventh^ 
feems  defigned  to  point  out^  by  example,  that 
it  is  our  duty  to  work  fix  days,and  to  reft  on  the 
feventh.  For  it  was  equal  with  almighty  power 
to  have  made  the  world  in  one  dayasinfix.  iBut 
asinfinite  vvifdoni  fa,w  that  a  feventh  part  of  time 
was   a  fuitable   proportion    for  the  children  of 
.men  to   obferve    as   an  holy  reft^  therefore  it 
feems  that  God  ipent  fix  days  in  the  creation 
of  the  world/ and   refted    on    the   leventh,  to 
teach  us^  by  his  own  example,  how  much  of  our 
time  we  fhould  keep  as  an  holy  reft ;  all  which 
feems  to  be  exprefibd  in  the   fourth  command, 
^'Remember  the  labbath-day,to  keep  it"  holy. 
Six  4ays  hialt  thou  labour, and  do  all  thy  work ; 
but  the  feventh  day  is  the  fabbath  of  the  Lord 
thy  God ;  in  it  thou  ihait  not  do  any  work,thou, 
nor  thyfon,nor  thy  daughter, thy  man-fervant, 
nor  thy  maid-fervant,  nor  thy  cattle,  nor  thy 
ftr-anger   that  is    within    thy  gates  :   for  in  fix 
days  the  Lord  made  heaven  and  earth,  the  fea, 
and  ail  that  in  them  is,  and  refted  the  feventh 
day:    Whcrctforc  the'  Lord  blejfed  the  fabbath -day, 
and  hallo-wed  ?i.      It  ieems  tjo  he  one  fpecial  de- 
iian    of  the  fab^^ath  at  firft,  that  it  fliould  be  a  , 
day  of  thankful  rcmem-brance  of  the  work  of 
creation. 

So  like  wife  the  dcljvercnce  of  the  children  of 
1  irael  out  ot'the  land  of  Egypt  v  as  a  great  and 
remarkable  deliverance, woilhy  of  a  thankful  re 
membrarce.  And  as  it  was  in  thankful  remem» 


MATHER.  301 

brance  of  the  work  of  creation  that  God  at  firft 
appointedthe  iabbath ;  fo  his  fpecial  appointment 
of  a  fabbath  to  the  children  of  Ifraelwas  to  be  in 
thankful  remembrance  of  their  deliverance  out 
of  Egypt,  as  well  as  of  the  creation ;  as  appears 
from  the  form  in  which  Mofes  repeats  the  fourth 
command  in  Dut.  v.  12.  &c.  Keep  the  fabbath 
day  tofandlify  it,  as  the  Lord  thy  God  hath  com- 
manded  thee.  Six  daysjhalt  thou  labour,  and  do 
all  thy  work  ;  but  thefeventb  day  is  the  fabbath  of 
the  Lord  thy  God  ;  in  it  thoufhalt  not  do  any  work, 
thou  nor  thyfon,  nor  thy  daughter,  nor  thy  man-fer- 
vant,  nor  thy  maid-fervant ,  nor  thitie  ox,  nor  thine 
afs,  nor  any  of  thy  cattle,  nor  thyftranger  that  is 
within  thy  gates ;  that  thy  man-fervant  and 
thy  maid-fervant  may  rejl  as  well  as  thou. 
And  remember  that  thou  wafl  afervant  in  the  land 
of  Egypt,  and  that  the  Lord  thy  God  brought  thee 
out  thence  through  a  mighty  hafid,  and  by  a Jiretched 
out  arm :  Therefore  the  Lord  thy  God  commanded 
thee  to  keep  thefabbath-day.  Here  Mbfes  repre- 
fents  the  deliverance  of  the  children  of  Ifrael 
out  of  Egypt  as  the  reafon  of  their  obferving 
.  the  fabbath,  even  as  the  fourth  command  re- 
prefents  the  work  of  creation  as  a  reafon  of 
obferving  the  feventh  day  as  the  fabbath  at  firll. 

■  Again,  the  work  of  redemption  is  a  much  more 
glorious  work  than  either  the  work  of  creation, 
or  the  deliverance  of  the  children  of  Ifrael  out 
of  Egypt,  and  much  more  worthy  of  a  thank- 
ful remembrance.  As  God's  refcing  on  the 
feventh  day  from  the  work  of  creation  pointed 


302  H  A  T  H  E  R; 

.  out  which  day  fliould  be  the  fabbath,  while  the 
fpecial  defign  of  it  was  a  commemoration  of 
the  work  of  creation  ;  and  as  the  day  on  which 
the  children  of  Ilrael  came  out  of  Egypt  was 
appointed  unto  them  as  the  fabbath,  while  one 
fpeciai  defign  of  it  was  to  commemorate  that 
deliverance  ;  fo  Chr ill's  finiihing  the  work  of 
redemption,  in  his  riling  from  the  dead  on  the 
firft  day  of  the  week,  with  equal  evidence  points 
out  which  day  of  the  feven  ftiould  be  the  fabr 
bath  under  the  gospel-difpenfation,  while  the 
more  fpecial'defign  of  it  is  to  commemorate 
the  work  of  redemption. 

Thus  it  appears  that  the  great  and  wonder- 
ful works  of  God  call  for  the  obfervation  of  a 
fabbath,  and  plainly  point  out  the  firft  day  of 
the  week  as  the  day  for  this  purpofe. 

To  this  it  may  be  obie6led,  that  the  fourth 
commandment  expresfly  points  out  the  feventh 
day  as  the  sabbath ;  and  that  we  have  no  fuf- 
licient  proof  of  the  change  of  the  day  from  the 
feventh  to  the  firil. 

In  anfwer  to  this  it  muft  be  obferved,  that 
the  aboliihing  of  the  feventh  day  labbath,  and 
the  inftitution  of  the  firft  day  fabbath,  are 
two  diftindt  things.  As  to  the  nature  of  time, 
there  is  nothing  in  one  day  more  tRan  another, 
why  one  day  fliould  be  kept  lioiy  rather  than 
another.  And  the  general  law  and  rcajon  of 
a  fabbath  may  be  binding,  and  of  laliing  iorcc. 


MATHER,  303 

although  theparticular  fet  time  Ihould  be  chang- 
ed. Thus,  if  the  fabbath  be  changed  from  the 
feventh  to  the  firft  day,  this  change  is  not  in- 
conliftent  with,  but  as  well  anfwers  the  general 
law  and  reafon  of  a  fabbath,  as  if  there  was  no 
fuch  change. 

As  to  the  abolifhing  of  the  feventh-day  fab- 
bath, I  fhall  mention  a  few  texts.  Gal.  iv. 
10,  II.  Te  obferve  days,  and  months,  and  times, 
and  years ;  lam  afraid  of  you,  left  I  have  befwwed 
upon  you  labor  in  vain.  If  we  read  the  whole 
cpiftle,  we  fhall  fee  that  the  danger  to  which 
thefe  Chriftians  were  expofed,  was  their  fub- 
mitting  to  the  law  of  Mofes,  and  taking  upon 
them  the  obfervation  of  the  rites  and  cerema- 
niesofthat  aboliflied  difpenfation.  And  this 
evidently  fhows  that  the  obferving  of  days,  and 
months,  and  times,  and  years,  which  the  apof- 
tle  blames  them  for,  was  the  Mofaical  ap- 
pointments of  fabbatical  days,  new  moons,  and 
fabbatical  years.  Col.  ii.  16,  ij.  Let  710  man 
judge  you  in  meat  or  in  drink,  or  in  refpeB  if  an 
holy  day,  or  of  the  new  moon,  or  of  the  fabbath  days ; 
^  which  are  afhadow  of  things  to  come,  but  the  body 
is  ofChrifl,  Here  the  apoftle  joins  the  feventh- 
day  fabbath  with  the  jewifli  meats  and  drinks, 
and  declares  their  fabbaths,  as  well  as  their 
laws  about  clean  and  unclean  meats,  to  be  a 
Ihadow  of  things  to  come.  And  therefore  he 
tells  them,  that  their  not  obferving  thefe  days, 
as  well  as  their  not  obferving  thefe  di(tin6f  ions 
about  meat  and  drink,  was  no  matter  of  ccn- 


304  M  A  T  H  E  R. 

lure  or  condemnation.  The  apoftle  again  de^ 
dares  the  obfervation  ofthe  (eventh-day  hhr 
bath  to  be  a  matter  of  the  fame  indifFerenee>as 
to  obferve  the  legal  diftindlion  betweea  meats 
clean  and  unclean,  in  Rom.  xiv.  5,  6.  One  man 
efleemeth  one  day  above  another,  a7ioiher  e^$emetb 
every  day  alike.  Let  every  man  be  fully  perfuaded 
in  his  own  inind.  He  that  regardeth  the  iay^re^ 
gardeth  it  unto  the  Lord,;  and  he  that  rega/detd 
not  the  day,  to  the  Lord  he  doth  not  regard  iL 
He  that  eatethy  eateth  to  the  Lord,  for  he  givetk 
God  thanks ;  and  he  that  eateth  not,  to  the  Lord 
he  eateth  ?iot,  and  giveth  God  thanks.  It  is  ma- 
nifeft  that  in  all  thefe  texts^  the  apoftle  putteth 
the  feventh-day  fabbath  upon  the  fame  footing 
as  the  other  ceremonies  of  the  legal  difpenfa- 
tion  were.  Conlequently^  the  one  can  be  no 
more  binding  upon  us  under  the  gofpel-difpen- 
fation  than  the  other.  And  therefore  the 
jewifli  fabbath  is  as  much  repealed  as  the  o- 
ther  jewiHi  rites. 

I  am  fenfible^  thefe  texts  have  been  alledged 
by  fome^  to  fliew  that  no  particular  day  is  to  be 
obferved  under  the  gofpel.  But  fuch  a  fenf& 
cannot  be  put  upon  them  without  manifeft  vi- 
olence. For  it  is  evident,  that  in  all  thefe 
places,  the  apoftle  is  fpeaking  only  of  the  jew- 
ifli days  :  For  the  days  fpoken  of  are  conned- 
ed  with  other  jewilh  rites  :  Therefore  they 
afford  no  argument  againft  the  Chriftian  lab- 
bath  ;  which  day  was  not  called  a  -fabbath  at 
that  time,  but  was   diftinouiflied  from  other 


M  A  T  H  E  R.  30^ 

days  by  being  called  The  Lord's  day.  See- 
ing therefore  the  jewifli  fabbath  isfo  expresfly 
abolifhed  in  fo  many  facred  texts,  and  the  iirft- 
day  fabbath  lo  plainly  eflabliihed  by  the  apof- 
tolic  example,  it  is  afufiicient  evidence  ot  the 
change  of  the  fabbath. 

That  the  day  of  the  fabbath  was  changed 
by  Mofes,  when  he  brought  the  children  of  If- 
rael  out  of  Egypt,  is  very  probable.  For  al- 
though it  is  faid,  that  the  feventh  day  was  ap-^ 
pointed  the  fabbath  at  the  creation,  and  man- 
kind were  thereby  led  to  divide  their  days  by 
feven;  yet,  as  the  world  fell  into  idolatry, 
and  loil  the  knowledge  of  the  true  God,  io 
with  it  they  loll  the  knowledge  of  the  true  end 
and  defign  of  the  ftibbath,  which  v/as  at  fir  ft 
appointed  in  remembrance  of  God's  making  the 
world.  And  as  mankind  fell  into  idolatry,  and 
worfhipped  the  hoft  of  heaven,  the  fun,  moon 
and  ftars ;  fo  they  confecrated  the  feven  days 
of  the  week  to  the  feveral  planets  and  deities 
which  they  worlliippe*d ;  one  to  the  fun,  ano^ 
ther  to  the  moon,  &c. — from  whence  the  names 
funday,  monday,  &c.  did  originally  arile.  And 
as  from  the  beginning  mankind  were  trained 
up  to  have  a  fpecial  regard  for  the  day  which 
at  firft  was  appointed  as  the  fabbath ;  lo  when 
they  fell  into  idolatry,  and  confecrated  the  day?* 
of  the  we9k  to  their  feveral  deities,  it  is  moft 
reafonable  to  fuppofe "  they  confecrated  that 
day,  for  which  they  had  been  taught  to  have  a 
fpecial  regard,  to  the  brighteft  luminary  of  the 
Vol.  IV.  Oq 


3o6  *^I  A  T  H  E  R. 

heavens.'the  fun ;  the  next  to  the  moon  •  and  the 
reft  to  their  other  deities,   according  to  their 
apprehended  dignity.  And  what  much  ftrength- 
ens  the  probability  of  this  opinion,  is,  that  all 
nations  have  gone  into  this  pra(5^ice ;  and  all 
have  pitched  upon  the  fame  day  as  facred  to 
the  fun.     There  is  nothing  in  the  courfe  of  na- 
ture to  lead  mankind  to  divide  the  days  by  fe- 
ven ;  but  the  declination   of  the  fun,  and  the 
changes  of  the  moon,  might  teach  them  the  di- 
vifion  of  years  and  months.     There  is  no  rea- 
fon  can  be  aillgned  for  the  unanimous  confent 
of  all  nations  to  divide  the  days  by  feven,  but 
only  tradition,  handed  down  from  the  beginning, 
to  have  a  fpecial  regard  for  one  day  in  feven. 
And  therefore  they  conie crated  the  day  for 
which  they  were  thus  taught  to  have  a  fpecial 
regard,  to  the  brighteft  of  the  hofts  of  heaven, 
into  the  worfhip   of  which  they  had  fallen,  in 
ftead  of  the  true  God. 

Admitting  this  to  be  the  cafe,  it  is  evident 
that  the  jewiili  fabbath  was  not  the  fame  day 
as  the  original  fabbath  was,  but  the  day  be- 
fore it.  And  then  it  follows,  that  the  change 
of  the  fabbath  under  the  gofpel,  from  the  feventh 
to  the  iitft  day,  has  brought  it  to  the  day  of  its 
original  inftitution.  For  it  is  the  firft  day  of 
the  week  as  it  is  now  called,  which  the  heathen 
had  confecrated  to  the  fun. 

And  what  ftrengthens  the  probability  of  the 
change   of  the   lixbbath    by    Mofes,  when    he 


MATHER.  307 

brought  the  children  of  Ifrael:  out  of  Egypt,  is 
the  account  we  have  of  their  beginning  to  ob- 
ferve  the  fabbath,  *  together  with  the  form  in 
which  Mofes  repeats  to  them  the  fourth  com- 
mandment. It  was  upon  the  fifteenth  day  of 
the  third  month  of  that  year,  according  to  the 
common  computation,  that  the  children  of 
Ifrael  came  out  of  Egypt.  And  God  ordered 
Mofes,  upon  that  account,  to  change  the  be- 
ginning of  the  year,  and  call  it  the  firfc  month. 
Exod.  xii.  And  we  have  no  account  of  their 
obferving  any  fabbath,  till  they  came  to  the 
wildernefs  of  Sin,  which  was  upon  the  fifteenth 
day  of  the  fecond  month,  jufta  month  from 
their  coming  out  oi  Egypt.  And  then  the 
people  murmured  for  want  of  bread  :  At  which 
time  God  began  to  rain  manna  for  them,  and 
ordered  that  they  fliould  gather  it  iix  days ; 
and  that  on  the  lixth  day  they  fliould  gather 
enough  for  two  days ;  but  on  the  feventh  day 
from  that  time,  and  fo  forward,  there  fliould 
be  no  manna  ;  but  it  fliould  be  obferved  as  the 
fabbath.  (It  feems  as  if  the  children  of  Ilrael, 
in  the  time  of  their  bondage  in  Egypt,  which 
lafted  one  or  two  hundred  years,  had,  in  a  man- 
ner, loft  the  knowledge  of  the  fabbath,  and  did 
not  obferve  any  till  it  was  renewed  by  Moles 
at  this  time.)  And  if  they  numbered  their 
months  by  weeks,  that  is  four  weeks  to  a  month, 
which  it  is  moft  probable  they  did,  (which  oc- 
cafioned  them  to  have  an  intercalary  month  in 
their  years)  then  the  twenty  fecond  day  of  the 
month,  which  is  the  iirft  fabbath  they  obferved. 


3o8  M  A  T  H  E  R- 

that  we  have  any  account  of,  fhows,  that  the 
day  which  they  obferved  as  the  fabbath? 
was  the  day  upon  which  they  came  forth  out  of 
the  land  of  Egypt.  So  that^  as  the  beginning 
of  the  year^  fo  was  alfo  the  day  of  their  fabbath, 
changed  in  remembrance  of  that  deliverance. 
To  which  agrees  that  form  in  which  Mofes 
repeats  the  fourth  command  in  Deut.  v.  which 
is^  that  becaufe  God  had  redeemed  them  out 
of  the  land  of  Egypt,  therefore  he  commanded 
them  to  keep  the  fabbath  day. 

Froii.  the  things  which  have  been  mentioned, 
it  appears  highly  probable,  that  as  the  begin- 
ning of  the  year  was  changed  upon  this  account ; 
fo  aifo  was  the  day  of  their  fabbath  ;  that  by 
the  obfervation  of  their  fabbath  they  might, 
not  only  be  reminded  of  their  deliverance  out 
of  Egypt,  and  their  being  taken  to  be  the  cove- 
nant-people of  God  ;  but  alfo  might  be  there- 
by further  guarded,  leparated  and  diftinguiihed 
from  the  heathen  nations.  This  would  be  a 
means  to  perferve  them  from  falling  into  idol- 
atry, a  vice  to  which  the  children  of  Ifrael 
were  very  much  addi6ted. 

Although  the  reafons  mentioned  do  not  a- 
mount  to  a  full  proof  that  tlie  fabbath  was 
chcUiged  by  Mofes;  yet  they  render  it  highly 
probable  ;  and  therefore  quite  uncertain  which 
day  was  the  original  fabbath  ;  whether  it  was 
tlic  jewifh  inbbath,  or  the  Chriftian  fabbath. 
But  as  the  greatcft  probability  lies  on  the    iidc 


MATHER.  309 

of  its  being  changed,  therefore  we  have  good 
reafon  to  luppofe  the  firft  day  of  the  week, 
which  is  the  Chriftian  fabbath,  is  the  fame  day 
of  the  feven  as  was  appointed  at  firft  to  be  ob- 
ferved  as  a  fabbath. 

2.     There  are  fonie  ftrong  intimations  that 
the  day  of  the  fabbath  fliould  be  changed  under 
the  gofpel-difpenfation  in  the  prophecies  of  the 
old    teftament.     Particularly,   Pfalm.  xcv.    7. 
To  day,    if  ye  will   hear  his  voice,  harden  not  yoilr 
hearts.     This  pafTage    will  appear  a  plain  inti- 
mation of  the  change  of  the  fabbath,  if  we  at- 
tend to  the  explanation  of  it,  given  by  an  in- 
fpired  apbftle,  in  Heb.  iv.   4,  ^,  7,  8,  9.   For 
he /pake  in  a  certain  place  of  thefeventh  day  on  this 
wife.  And  God  did  reft  thefeventh  day  from  all  his 
works.  And  in  this  place  again,  Ifthcyfloall  enter 
into  my  re/l.  — Again  he  liiniteth  a  certain  day,  fay- 
ing to  David,  To  day,  after  fo  long  a  time  ;  as 
it  is  f aid.  To  day,  if  ye  will  hear  his  voice    hard- 
en not  your  hearts.       For  if  Jefus  (Jofhua)  had 
given  them  reft,  then  would  he  not  afterward  have 
fpohen    of  another  day.      There  remameth  therefore 
a  reft  to  the  people  of  God ;    or,  as  it  is  rendered  in 
the  margin  i  akceping  cf  a  fabbath  to  the  people  of  God  ^ 
A  fabbath  is  intended,  not  only  in  remembrance 
of  the  great  works  of  God,  from  which  it  takes 
it's  rife ;  but  alfo  as  a  pledge  of  a  better  reft. 
The  apoftle  is  here  proving  that  there  is  a  hea- 
venly reft  to  be  entered  into,in  the  future  ftate, 
by  the  people  of  God.     And  as  a  pledge  of  it, 
Ve  here  faith,  /Z?^/*^   remaineth  a  keeping  of  a  fab- 


3IO  MAT  HER, 

hatb  to  the  people  of  God.  And  this^  he  faith,  is 
another  day,  than  that  which  was  the  fabbath 
in  David's  time. 

Another  intimation  of  the  change  of  the 
labbath  we  have  in  Pfalm  cxviii.  22,23,  24. 
The  fi  one  which  the  builders  refufed,  is  become  the 
headjlone  of  the  corner.  This  is  the  Lord' s  doings 
it  is  marvellous  in  our  eyes.  This  is  the  day  which 
the  Lord  hath  made;  we  will  rejoice  and  be  glad 
in  it.  That  this  is  a  prophecy  concerning 
Chriit  is  evident  from  many  places  in  the  new 
teftament,  where  it  is  applied  tb  him.  And  it 
is  here  foretold,  that  the  day  when  Chrift  be* 
came  the  head  Hone  of  the  corner,  is  the  day 
which  the  Lord  hath  made.  The  day  which 
the  Lord  hath  made  fignifies  the  day  that  he 
hath  confecrated,  or  fet  apart.  And  it  is  equal- 
ly evident,  that  it  was  by  Chrift 's  rifing  from 
the  dead,  that  he  became  the  head  ftone  of  the 
corner ;  that  is,  the  foundation  of  his  church. 
This  is  a  day  to  be  oblerved  with  joy  and  glad- 
nefs;  We  will  rejoice  and  be  glad  in  it;  which 
properly  defcribes  the  bufinefs  of  a  fabbath, 
which  is  a  day  of  religious  joy  and  gladnefs. 
Here  the  grand  event  which  was  to  be  the  oc- 
caiion  of  the  change  of  the  fabbath,  is  pointed 
out;  and  the  day  on  which  this  event  fliould 
take  place,  is  the  day  which  the  Lord  hath 
:-nade  to  lie  remembered  with  religious  joy  and 
j;]adncis. 

^      The  ^luthoritv  of  Chriil  over  the  fabbath^ 


<      MATHER,  3IS 

his  putting  fpecial  honour  upon  the  firfl  day  of 
the  weeki  and  appropriating  it  to  himfclf  as  his 
day  by  way    of  diftindion   from   oth^    (^^iys, 
ilrongly  evidenceth  the  duty  of  oblerving  this 
day  holy  to  the  Lord.     All  power  in  heaven 
and  in  earth  is  committed  to  the  Lord  Jefus 
Chrift,  who  is  made  head  over  all  things  to  his 
church,  whofe  authority  therefore  to  prefcribe 
a  fabbath  to  his  people  is  indisputable.     He  is 
veiled  with   fufficient  authority  to   aboliffi  the 
feventh-day    fabbath,    and    appoint     another 
day  ;  which  power  our  Lord  afTerts,  Luke,  vi. 
5.  And  he  /aid  unto  them,    that  the  Son  of  man  is 
Lord  alfo  of  the  fabbath  day.     And   we  accord- 
ingly find,  He  has  put  his  name  upon  another 
day,  Rev.  i.  10.   I  was  in  thefpiriton  the  Lord's 
day.      Which  is  a  title  by  which  the  firft   day 
of  the  week  w^as  then  and  has  been  ever    fince 
known.       Chrift    has    put   fpecial    honor   up- 
on   this    day,  not  only  by  putting  his    name 
upon  it  ;  but  alio  becaufe  on  it  he  arofe  from 
the  dead  ;  and  on  this  day  he  repeatedly  man- 
ifefted  himfelf  to  hisdifciples  after  his  rcfurrec- 
tion   from   the    dead;  %nd  upon  this  day,  in  a 
moft   wonderful   manner,  fent  to   his  difciples 
the  promife  of  the  Father,  in  the   plentiful  ef- 
fufion  of  the  holy  Spirit  ;  upon  which  account 
we  have  reafon  to  fay.   This  is  the  day  which 
the   Lord  hath  made  ;  we  will  rejoice  and  he 
glad  in  it. 

Now  the  evidence   of  the  change  of  the  fab- 
bath, which  has  been  exhibited,  fliows  that  the 


312 


MATHER. 


church  of  Chrifl  has  not  a6led  without  fufficienfc 
reafon,  in  obferving  the  iirft  day  of  the  week 
as  the  fabbath  under  the  gofpel-difpenfation* 
This  has  been  the  pra6lice  of  the  church  from 
the  apofdes'  days  to  this  time.  Such  therefore 
who  deny  that  the  apoftles  eftabliflied  the  ob- 
fervation  of  the  iirft  day  of  the  week  as  the 
fabbath,  ought  in  all  reafon  to  fhew  how^  and 
when  the  change  of  the  fabbath  was  made  in 
the  church.  Surely  fuch  a  change  of  the  fab- 
bath  from  the  feventh  day  to  the  iirft  could  ne- 
ver be  brought  about,  and  introduced  into  all 
the  churches,  in  fuch  a  ftill  and  iilent  manner, 
as  not  to  be  taken  notice  of  by  any  of  the 
Chriftian  writers  in  all  ages  of  the  church.  If 
one  or  two  churches  had  corrupted  themfelves 
in  this  matter,  yet  furely  fome  would  have 
continued  faithful,  to  bear  teftimony  againft 
fuch  corruption.  But  that  all  the  churches, 
in  all  parts  of  the  world,  iliould  agree  in  fuch 
a  change,  and  fliould  bring  it  about  without 
raifmg  any  difpute,  is  a  fuppolition  fo  extrava- 
<]cant  as  to  be  altogrether  ridiculous. 

But  fome  fay  (becaufe  they  can  fay  nothing  bet- 
ter) that  this  change  of  the  fabbath  was  brought 
about  by  the  authority  of  the  Pope.  And  all 
they  can  oiFer  in  proof  of  this  aflertion  is,  that 
they  find  the  firft  day  of  the  week  mentioned 
among  the  days  prefcribed  by  popiih  decrees, 
to  be  obferved  by  the  church.  But  if  the 
iirft  day  of  the  week  had  been  obferved  from 
the    beginning,   it  muft  of  courfe  be   included 


MATHER,  31 J 

in  the  number  of  days  prefcribed  by  popiOi  de- 
crees :  So  that  this  is  no  evidence  at  all  in  the 
cafe.  But  if  the  change  of  the  day  was  made 
by  the  authority  of  the  Pope,  in  popiih  coun- 
tries, how  came  it  to  take  place  in  other  parts 
of  the  world,  where  the  popes  authority  ne- 
ver extended  r 

But  to  aicribe  the  change  of  the  day  to  the 
authority  of  the  pope,  is  dating  the  matter 
a  great  deal  too  late  ;  becaufe  Chriilian  writers 
plentifully  declare  the  obfervation  of  the  firft: 
day  of  the  week  long  before  the  pope  of  Rome 
was  called  the  head,  or  univerfal  billiop  of  the 
church  ;  or  even  before  the  popifli  corruption 
had  arifen  to  any  conlidcrble  heighth  in  the 
world.  Add  to  this,  the  firft  day  of  the  week 
has  had  the  fandion  of  civil  authority,  as  the 
Tabbath,  ever  fince  the  civil  rulers  embraced 
the  Chriftian  faith.  Conftantine,  the  firft  ChriRi' 
an  Emperor,  put  the  fan6iion  of  civil  authority 
upon  this  day.  And  it  has  ever  fince,  in  all 
Cliriitian  countries,  had  the  fan(5lion  of  civil 
pov/ers,  as  thefabbath. 

IH.  Proceed  we  now,  agreeably  to  our 
iniRDpropofition^tofliowthcpurpofesfor  wiiic:i 
thefeleafons  of  public  worlhip  arc  to  be  obfcrv 

The  naincsARBATir  figniiics  a  rcfi.  It  there - 
fore  rcquiics  that  we  rclt,  or  ceaic  from  la- 
bor, and  the  ordinary  employments  of  thi- 
life.  In  the  iV-'^r^'i  '"c.^.imr''':!  ^^'^  "'''*  '''''Miir- 
VoL.      IV.  R  r 


314  MAT    HER. 

ed,  Six  days  Poalt  thou  lab  or,  and  do  all  thy  work  ; 
but  ihefeventh  day  is  the  fabbath  of  the  Lord  thy 
God ;  in  it  thoujhalt  not  do  any  work.  We  are 
to  lay  afide  all  our  worldly  concerns,  and  free 
our  minds,  as  well  as  our  hands,  from  the  em- 
ployments of  this  life.  Much  more  then 
ought  we  to  ceafe  from  pleafures  anddiverfions* 
If  we  obferve  the  day,  we  mufl  obferve  it  to 
the  Lord.  The  fabbath  is  a  day  fet  apart  for 
religious  purpofes,  and  ought  to  be  fpent  in  the 
public  and  private  exercifes  of  God's  wor- 
Ihip. 

I .  The  fabbath  is  to  be  obferved  as  a  day 
of  thankfgiving.  This  was  one  defign  of  the 
appointment  of  the  fabbath  at  firft,  that>  it 
fliould  be  a  memorial  of  the  work  of  creation. 
That  great  work  of  God,  by  which  he  gave  be- 
ing to  the  world,  and  to  all  things  in  it,  and 
framed  all  things  in  their  beauty,  order  and 
ufefulnefs,  juftly  chaljengeth  our  gratitude  to 
the  author  of  all  being  and  bleiTednefs.  There- 
fore when  God  had  finiflied  the  work  of  cre- 
ation in  fix  days,  he  relied  on  the  fcventh,  and 
hallowed  it  as  a  day  holy  to  himfelf,  that  it 
might  be  obferved  by  the  children  of  men  as  a 
thankful  memoriiil  of  that  great  work.     * 

This  alfo  was  manifcftly  one  defign  of  the 
Cibbath,  as  it  was  appointed  to  the  children  of 
ifracl,  that  it  fliould  be  obferved  as  a  day  of 
thankfgiving  ;  that  it  fhould  be  unto  them,not 
or^v  as  a  memorial  of  the   work  of  creation  ; 


MATHER.  3X^ 

but  alfo  of  their  deliverance  from  Egyptian 
bondage.  This  feems  plain  from  the  words. 
Dent.  V.  i^.  And  remember  that  tbouwa/l  afer- 
vant  in  the  land  of  Egypt,  and  that  the  Lord  thy 
God  brought  thee  out  thence,  through  a  mighty 
hand,  and  by  a  Jlretched-oui  arm ;  therefore  the 
Lord  thy  God  commanded  thee  to  keep  the  fab- 
bath-day^ 

The  fame  view  of  the  fabbath^  as  a  day  of 
thankfgiving,  is  Itill  to  be  retained  under  the 
gofpel.  The  work  of  redemption  by  J  el  us 
Chrift  is  a  Very  great  and  glorious  work,  far 
exceeding  in  glory  the  work  of  creation ,  and 
the  deliverance  of  the  children  of  Ilrael  from 
Egypt ;  and  is  therefore  much  more  worthy 
of  our  molt  thankful  remembrance.  As  the 
day  of  the  fabbath  feems  to  have  been  changed 
by  Mofes  from  that  day  which  was  the  feventh 
from  the  creation,  and  fixed  upon  that  day  on 
v/hich  tlie  children  of  Ifrael  came  out  of  Egypt, 
that  it  might  be  to  them  a  day  of  thankfgiving 
in  commemoration  of  that  deliverance ;  fo  the 
change  of  the  day,  under  the  gofpel  dif- 
penfation,  from  that  which  was  obierved  by 
the  church  of  the  Jews,  to  that  on  which  our 
Saviour  finifhed  his  fufferings,  in  his  riling  from 
the  dead,  intimates  tons,  that  the  more  fpc- 
cial  defign  of  the  fabbath  is  to  be  a  day  of  thankf- 
giving  for  the  work  of  redemption. 

Hence  then  it  is  one  part  of  dufy  on  the 
fabbath  to  furvey  thefe  glorious  works  of  God 


.^iG  M  A  T  H  E  R. 

tj  • 

m  creatipn,  providence  and  grace  ;  efpecially 
the  glorious  work  of  redemption  by  Jefus 
Chrift,  in  all  its  parts;  and  lb  to  view  and 
nieditate  upon  thefe  things,  as  that  our  hearts 
may  be  affected  with  a  ienfe  of  the  glory  of 
God^and  a  grateful  trame  enkindled  in  us  tb 
the  author  of  our  being,  and  fountain  of  all 
our  comforts. 

2.  The  fabbath  is  to  be  obferved  as  a  me- 
morial of  cur  obligation  and  covenant  relation 
to  God.  The  appointment  of  a  fabbath  at  lirfc, 
in  remembrance  of  the  work  of  creation,  was 
to  admonifii  mankind  that  God  was  the  author 
of  their  being,  and  remind  them  of  their  obli- 
gation to  him  as  inch.  And  had  mankind  been 
careful  to  remember  the  fabbath  day  and  keep 
it  holy,  according  to  the  manifeft  intention  of 
its  appointment,  it  would  have  had  a  dire6l 
tendency  to  have  preferved  the  knowledge  of 
the  true  God  and  of  their  obligation  to  him, 
and  would  have  been  a  fpecial  means  to  have 
preferved  them  from  idolatry.  So  likewife 
the  appointment  of  a  fabbath  to  the  children  of 
liraei  was  to  ferve  as  a  iliemorial  of  their  co- 
venant-relation and  obligations  to  the  true 
God;  as  is  expresfly  declared,  Exod.  xxxi.  13. 
Verily  my  fabbalh  Jball  ye  keep  :  For  it  is  ajgji 
he  tureen  me  and  you  ibrougbout  your  generations ; 
thai  I  am  tbc  Lord  il^at  doth  fantiify  you.  The 
iabhath  under  the  gofpcl  is  alfo  to  fefve  the 
Inme  ipecial  ])urpofe.  It  is  to  be  regarded  as 
a  (irxn  of  the    covenant  between   God  and  us. 


MATHER.  317 

Jt  is  appointed  as  a  memorial  of  that  great 
work  of  redemption,  in  which  Chrift  hath  pur- 
chafed  us  to  himfelf,  and  redeemed  us  to  God 
with  the  price  of  his  own  blood.  It  becomes 
us  therefore  to  keep  the  fabbath  day  in  thank- 
ful remembrance  of  that  glorious  work ;  that 
areturn  of  the  fabbath  may  revive  in  our  minds 
a  folemn  remembrance  of  the  price  of  our 
redemption,  and  the  facred  bonds  of  the  cove- 
nant of  our  God  which  are  upon  us, 

3.-  Another  purpofe  of  the  appointment  of 
the  fabbath  is,  that  it  lliould  be  the  fet  time  for 
us  tp  attend  upon,  and  unite  in, the  feveral  ex- 
ercifes  of  public  worfliip.  It  is  expreslly  re- 
quired of  us  in  the  tcxt,'^not  to  forfake  the  af- 
^"^lembling  of  ourlelves  together."  It  is  a  mat- 
ter of  public  honour  due  to  God,  and  an  open 
acknowledgement  of  Chrift  as  our  Saviour  ; 
that  Ms  people  fliotild  aflemble  themfelves  to- 
gether on  that  day,  on  which  the  Lord  has  re- 
corded his  name,  to  pay  theii- joint  honour  to 
him,  attend  upon  his  inftitutions,  and  the  feve- 
ral parts  of  his  worfliip.  It  was  to  this  pur- 
pofe the  children  of  Ifrael  were  commanded  to 
keep  the  fabbath  day.  Upon  this  day  they 
were  required  to  have  an  holy  convocation. 
And  we  find  that  their  pra6lice  was  according 
to  this  precept.  For  to  this  end  they  built 
their  fynagogues,  or  houfcs  of  public  worfliip, 
where  they  reforted  on  their  iabbaths  for  re- 
ligious purpofes,  as  is  mentioned.  Ads,  xv.  2  r . 
For  Mofes  of  old  tunc  hath  in  every  cityy  them  that 


3i8  Mather: 

preach  him ;  being  read  in  the  fynagogues  every  fah- 
bath  day.  And  it  has  been  already  fhown,  that 
the  gofpel-fabbath,  the  firft  day  of  the  week, 
was  oblerved  by  the  apoftles  and  firil  Chriftian 
Churches  as  the  day  to  aifemble  for  the  pur- 
pofe  of  public  worlhip.  We  ought  therefore 
to  efteem  the  fabbath,  not  as  a  day  to  be  fpent 
in  (loth  and  idlenefs  at  home ;  but  as  a  day  on 
which  we  are  to  ailemble  with  the  people  of 
God,  to  unite  in  the  feveral  exercifesof  gofpel- 
worfhip. 

4.     Another  defign  of  the  fabbath  is^  to  be  a 
lign  and  pledge  to  the  people  of  God  of   ever- 
lafting   reft  in   the   future    ftate.      Whatever 
may  be  faid  of  the  fabbath  appointed  to  Adaifi 
in  paradile,  as  to  its  being  a  pledge  of  an  hea- 
venly   reft,   this   was    evidently    the   cale  of 
t\\Q    fabbath    appointed   to  the  children  of    If- 
rael.     The  covenant  God  made  with  thatpeo- 
ple  included  a  promife  of  a  temporal  reft  in  the 
land  of  Canaan,  as  well  as  a  future  reft  in  hea- 
ven.    A"^  ^s  ^^  fabbath  was  to  be  to  them  a 
memorial  of  that  covenant,  fo  it  was  likewifc 
a  pledge  of  the  bleflings  promifed  in  it,    pro- 
vided they  were    obedient  to  it.     Hence  the 
])rophet   Ifaiah   urged  the   fantStification  of  the 
fabbath  as  a  method  to  fecure  the  continuance 
<^r  God's  prote(51:ion  over  them  in  the  land  which 
l^.c  had  given  as  an  heritage  to  Jacob.   Ifa.  Iviii. 
I  ^^  14.      IJ'ibou  turn  away  thy  foot  from  the  fab 
hath,  front    doing   thy  pleafure  on  iny   holy  day; 
-nd  call  the  fabbath   a  delight ,    the  holy   of  the 


MATHER. 


319 


Lordy  honourable ;  and  JJoalt  honour  hhn,  ?iot 
doing  thine  own  ways,  nor  finding  thine  own  plea- 
Jure,  nor /peaking  thine  'own  words  ;  thenjbalt  thou 
delight  thyfelf  in  the  Lord ;  and  I  will  caufe  thee 
to  ride  upon  the  high  places  of  the  earth,  and  feed 
thee  with  the  heritage  of  Jacob,  thy  father :  For  the 
mouth  of  the  Lord  hathfpokcn  it. 

So  likewife  the  fabbath  under  the  gofpel  is 
a  fign  and  pledge  to  true  believers  of  everiaft- 
ing  reft  in  the  future  ftate.  Thus  the  apollle 
points  out  the  fabbath,  in  all  the  appointments 
of  it^as  a  fign  and  pledge  of  future  and  heaven- 
ly reft,  in  Heb,  iv.  In  this  chapter  he  refers 
to  the  original  fabbath  at  the  creation  of  the 
world,  to  the  fabbath  of  the  Jews,  and  to  the 
Chriftian  fabbath  ;  fliewing  that  they  all  were 
to  be  confidered  as  pointing  to,  or  pledges  of,a 
future  heavenly  reft. 

IV.  It  remains  to  fhew  the  duty  and  im- 
portance of  our  keeping  holy  to  God  theChrif- 
tian  or  firft  day  fabbath  ;  together  with  the 
danger  of  negledting  it. 

The  feveral  purpofes  which  have  been  men- 
tioned, for  which   the   keeping  a   ftibbath    has 
been  enjoined  upon  mankind,  may  be  confidered 
as  lo  many  arguments  to  enforce  the  practice  of 
this  duty  upon  us. 

Creating  goodnefs,  providential  mercies, 
and  above  all    the    glorious   difplays    of  re- 


320  M  A  T  H  E  R. 

deeming  grace  by  Jefus  Chrift,  lay  us  under 
llrong  obligations,  in  point  of  gratitude,  to 
pra^life  this  duty.  This  is  the  appointed  way 
for  us  to  exprefs  our  thankfulnefs  to  God  for 
all  his  benefits  towards  us.  How  criminal 
then,  how  bafe,  and  how  ungrateful  muft  it  be 
in  us,  to  treat  the  fabbath,  or  the  facred  privi- 
lege of  God's  worlliip,  on  that  day  to  be  at- 
tended, with  carelelTnefs  and  neglecSt !  And  as 
it  is  very  bafe  and  criminal  in  us,  fo  it  muft 
be  very  olfenfive  and  provoking  in  the  fight 
of  God. 

Or  if  we  view  the  fabbath  as  a  fign  and  token 
of  our  covenant  relation  to,  and  intereft  in 
God,  our  treating  of  it  with  carelefTnefs  and 
negle6l  muft  appear  to  be  a  breach  of  covenant, 
a  pra6tical  renouncing  of  our  covenant-interefl 
in  God,  and  a  forfeiture  of  all  covenant-privi- 
leges and  bleilings.  Or  on  the  other  hand;  if 
we  delire  to  fecure  to  ourfelves  a  covenant-in- 
tereftin  God,  or  the  privileges  and;bleffings  of 
the  covenant,  a  due  fan<Sl:itication  of  the  fab- 
bath muft  be  carefully  attended  to. 

When  we  like  wife  coniider  the  fabbath  as 
the  appointed  time  to  attend  and  unite  in  the 
fcveral  exercifes  of  public  worfhip,  our  obli- 
gations to  carefully  oblerve  it,  v/iii  appear  in  a 
ftrong  light.  Chrift  has  fet  up  his  church  as 
his  viiible  kingdom  among  men  ;  has  required 
us  to  join  ourfelves  to  it;  has  appointed  vari- 
ous exercifes  of  religious  worOiip,  by  which  he 


MA   T  H  E  R,  321 

performs  the  part  of  a  Mediator  among  men, 
to  bring  them  to  be  reconciled  to  God;  and 
by  which  he  imparts  to  them  the  influence  of 
the  holy  Spirit  andbleilings  of  redeeming  grace, 
and  makes  then)  p:irtakers  of  his  favingtulnefs. 
That  we  are  to  view  the  religious  exercifes 
prefcribei  to  the  church,  as  that  by  v/hich  the 
Lord  Jefus  Chrili:,  in  his  mediatorial  office,  ap* 
plies  to  mankind,  to  reconcile  them  to  God,  is 
evident  from  the  apoftle's  reprefentation  of  a 
preached  goipel,  which  is  one  of  thefe  religious 
exercifes.  II.  Cor.  v.  20.  Nozv  then  wc  are 
cmhdffadors  for  Chri^,  as  though  God  did  be  fee  ch  you 
by  us  ;  we  pray  you  in  Chrijl  s  flead ,  bg  ye  reconcil' 
ed  to  God,  if  therefore  we  diiVegard  the  lab- 
bath,  and  turn  our  back  upon  the  public  exer- 
cifes of  gofpel  worfliip,  we  therein  turn  our 
back  upon  Chrift,  and  thruft  ourfelves  away 
from  his  mediation.  Ard  if,  by  fuch  conduct, 
we  will  not  fufFer  Chrift  to  apply  his  mediation 
to  us  in  his  church  in  this  world,  we  cannot 
cxpe6t  he  will  apply  to  God  for  us,  as  our  ad- 
vocate with  the  Father.  For  this  is  what  he 
hath  alTured  us  in  this  cafe.  PVhofoever  there- 
fore fnall  confefs  me  before  men y  him  will  I  alfocon- 
fefs  bforc  my  Father  which  is  in  heaven.  But 
Tjuhofoever  fioall  denv  me  before  men,  him  will  I  alio 
deny  before  my  Father  wlT.ch  is  in  heaven.  And  if 
we  exclude  ourfelves  from  the  mediation  of 
Chriil,  what  is  there  remaini:ig  for  us  to 
hope  in  ? 

A  due  ^andification  of  the  fabbath  will  have 
Vol.     IV.  Ss 


322  M  A  T  H  E  R. 

a  great  influence  upon  us,  and  an  happy  ten-. 
dency  to  promote  the  practice  of  religion  ii> 
the  various  parts  of  it.  But  decays  in  reli* 
gion,  and  even  a  total  apoftacy  from  the  Chrifv 
tian  faith,  commonly  begin  by  ilacknefs,  care* 
leflnefs  and  negUgence  in  fandifying  the  fab- 
bath,  and  treating  the  public  exerciles  of 
God's  worlliip  with  coldnefs  and  indifference. 
But  if  we  mean  to  receive  real  benefit  from 
the  fabbath  and  fabbath-privileges,  we  mull 
not  content  ourf^lves  with  an  outward  atten- 
dance upon  them  ;  but  mult  take  heed  to  draw 
near  to  God  in  them  with  a  true  heart. 

The  fan6lification  of  the  fabbath  is  not  on- 
ly the  way  to  promote  religion  in  ourfelves, 
but  alfo  in  our  fellow  men.  The  upholding 
public  worfhip  among  a  people  has  a  ten- 
dency to  call  their  attention  to  divine  things, 
to  fpread  the  knowledge  of  the  golpel,  and 
to  enlarge  and  advance  the  kingdom  of  the 
Redeemer,  in  the  converfion  of  finners,  and 
the  edification  of  believers.  How  powerfully 
then  do  all^  thefe  conliderations  enforce  the 
practice  of  this  duty  upon  us  ?  I  fliall 
therefore  clofe  my  fubje(5t^  by  repeating 
the  exhortation  in  the  text.  Let  vs  confider 
one  another  to  provoke  vtito  love  and  to  good 
works ;  not  for/a  king  tbcajfembling  of  oiirf elves  to-- 
gether,  as  the  vianner  offome  is ;  but  exhorting 
one^anothcr :  Atidfomuch  the  more,  as  ye  fee  tbs 
day  approaching. 


.SERMON     LXXV, 

CHRIST  the  WAY,  and  the  TRUTH, 
and  the  LIFE. 

BY 

NATHAN  PERKINS,     A.     M. 

Pq/ior  of  a  Congregational  Church  in  Hartford j 
ConneBicut, 


Johnj  xiv,  5. 

yESUS  faith  unto  him,  lam  the  way,  and  the 
truth,  and  the  hfe :  No  man  cometh  unto  the 
FATHER  but  by  me. 

THE  whole  defign  of  religion  is  to  point  out 
the  road  to  real  happinels,  and  to  put  man- 
kind in  polTeflion  of  it ;  to  engage  them  to  a 
life  of  piety  and  morality  in  this  world,  and  to 
train  them  up  for  a  fulnefs  of  glory  and  per- 
fe6tion  of  peace  in  that  which  is  to  come. 
Viewed  in  its  true  light  therefore,  feparated 
from  all  abufes,  fuperftition  on  the  one  hand, 
and  enthufiafm  on  the  other,  it  has  the  nioft 
benign  influence  on  the  welfare  of  civil  focie- 
ty,  and  is  the  moft  promotive  of  the  belt  inter- 
cft  of  the  human  race.     The  evils  which  have 


324  PERKINS, 

flawed  from  a  pcrfecuting  fpirit,  and  the  wars 
commenced,  and  the  blood  Ihed  by  nations  in 
religious  quarrels  are  not  the  native  efject, 
but  the   horrid  abufes  of  religion.     1  he  belt 
things  on  earth  are  liable  to  be   perverted  by 
the  corrupt  pafiions  and    ignorance  of  man. 
The  candid  mind  of  philofophy,  that  forms  a 
juft  eftmiate  of  human  life,   when  contempla- 
ting  moral  fubje6ts,  will  attribitte   tlie   cvi!s 
which  it  beholds  to  the  true  caufe.      So  far  is  the 
fpirit  of  true  religion  trom  being  a  difad vantage 
to,   or  increaiing  the  miferies  of,  fociety,  as 
fome  fuperficial,  half-thinking  men   have    af- 
firmed, that  its  whole  fyftem    of  duties  and 
doctrines  directly  tends,  and  is  wifely  caici! la- 
ted,  to  mitigate  every  wo,  taioften  every  for- 
Tovv,  to  inipire  every  rational  joy,  and  to  dif- 
fule  over  tne  world  humanity  and  benevolence ; 
to  purity  and  refine,  to  tnnoble  and  exait  hu- 
man   nature   and   human    happipels.       Confe- 
-quentiy  ,  one  of  tlie  mcft  inteiefling  queliiona 
wnich  can  be  propofed  on  the  fubject  of  religion, 
}s,  how  iliall  we  fecure  to  ourleives  its  blef- 
lings  ?   or  what  is  the  way  for  us  acceptably  to 
ferve  God  in  time,  and  to  be  fitted  tor  the  en- 
joyment of  him  in   eternity  ?  This  grand  qnef- 
tlon  is  latisfacforily  anfwered  by   our  Saviour 
in  the  words  now  read,      jcfus  faith  imto  hnriy  I 
am  the  WO:}' y  and  the  iruih,  and  the  tife :   No  man. 
com^tb  unto  the  Father  but  by  mc. 

He  begins  his  difcourfe  with  his  difcip!es,  by 
conloling  their  hearts  with  the  thoughts  and 


PERKINS,  32J 

hopes  of  heaven.  Let  not  your  heart  be  troubled; 
ye  beUe-Oe  in  God,  believe  aljo  in  me.  In  my  Fa'* 
tber  5  boujC  are  many  manfions ;  if  it  were  notfo,  I 
woui.d:have  told  you  ;  I  go  to  prepare  a  place  for 
you  ;  and  if  I  go  and  prepare  a  place  for 
you,  I  Will  came  again,  and  receive  you  unto  my/eif, 
that  where  I  am,  there  ye  may\  be  alfo.  And  wbi" 
iber  I  go  ye  know,  and  the  way  ye  know.  Thomas 
faith  unto  him.  Lord,  we  know  not  whither  thou, 
goet,  and  how  can  we  know  the  way?  Then  conie 
in  the  voids  of  the  text.  'Jefus  faith  unto  him,  I 
am  the  way,  and  the  truth,  and  the  life :  No  man 
Cometh  unto  the  FATHER  but  by  ME. 

I.  It  is  propofed,  in  the  fequel,  to  Ihow  how 
Chrift  is  the  way,  and  the  trutii,  and  tlie 
life.     And, 

II.  To  point  out  the  impoITibility  of  our 
obtaining  acceptance  with  God  but   by  him. 

.  I.  In  what  refpedl  our  Saviour  is  the  way, 
the  triith,  and  tlie  life  is  what  is  intended,  firil^ 
to  be  conlidered  and  illuftrated. 

He  declares  to  his  difciples  in  general,  and 
to  Thomas  in  particular,  that  he  is  the  way 
to  happinefs  for  all  mankind.  For  he  mull  be 
the  way,  and  the  truth,  and  the  life  to  one  as 
much  as  to  another ;  becaufe  all  the  world  c- 
qually  need  his  guidance,  inftru<51ion  and  a- 
tonemcnt.  His  gofpel  is  as  neceflkry  for  one 
as  for  another,  and  no  man  can  obtain  the  fa- 
vour of  God,  or  reach  the   peaceful  abodes  of 


32^  PERKINS, 

ablefTed  immortality,,  but  by  him.  When 
Chrkft  fays  he  is  the  way,  how  are  we  to  urt-i 
fleritiind  him  ?  What  ideas  does  he  intend  to 
tonvty  to  his  difciples  of  himfelf?  I  AM 
THE  WAY. 

He  is  the  way  of  accefs  to  God  in  prayer 
and  other  a6is  of  homage, — of  pardon  for  the 
guilty, -'-of  juftification  and  peace  with  God^— 
of  the  expiation  of  fin,— and  of  happinefo. 

He  is  the  way  of  accefs  to  God  in  prayer 
and  other  acls  of  homage.  W^  can  acceptably 
ferveGod  only  through  the  mediation  andinter- 
ceflion  of  his  Son.  As  fallen  creatures,  we  are 
in  ourfelves  utterly  unworthy  to  approach  the 
divine  throne,  or  to  come  before  a  holy  and  fin- 
hating  God.  He  is  of  purer  eyes  than  to  be- 
hold fin,  or  the  linner,  but  with  deteftation. 
He  hates  with  perfe6t  abhorrence  all  the  work' 
ers  of  iniquity.  His  wrath,  indeed,  is  reveal- 
ed from  heaven  againft  all  ungodlinels  and  un- 
righteoufnefs  of  men.  No  SL6t,  either  of  im- 
piety or  injuftice,  can  be  concealed  from  his 
knowledge,  or  efcape  his  refentment.  An  in- 
hocerit  "and  perfectly  holy  creature,  who  had 
never  loft  his  re6titude,  or  offended  his  Creator, 
would  in  his  own  name  dire6lly  addrefs  him- 
felf, without  any  Mediator,  to  the  all- wife  and 
fovereign  Lord  of  nature.  But  a  fallen  and 
guilty  creature,  who-  has  loft  the  favour  and 
offended  the  Majefty  of  heaven  and  earth  by 
innumerable  fms,  cannot  draw  near  to  him  in 


PERKINS.  3^1 

his  ov/n  mme.  He,  on  the  other  hand,  is  al-» 
^together  unworthy  fo  much  as  to  lift  his  voke> 
to  the  eternal  throne  for  mercy,  and  can 
have  no  alTurance  of  a  gracious  audience  and 
ajcceptance. 

The  anxious  inquiry  of  conlcienceis,  Wheri^. 
with  Jhall  I  come  before  the  Lord,  or  bow  myfelf 
kef  ore  the  high  God  ?  Jhall  I  come  before  him  with 
hurnt-^offerings,  with  calves  of  a  year  old?  xvillibc 
i^ord  be  pleafcd  with  tbonfands  of  rams,  or  with  tai 
tboufand  of  rivers  of  oil?  Jhall  I  give  myfirflboru 

for  my  traufgreffion  ?   tbefriat  of  my  body  for  the 

[fin  of  my  foul? 

This  anxious  inquiry  may  be  fatisfadorily 
anfwered.  All  fuch  expenlive  and  painful  ex-^ 
pedients  are  utterly  unavailable.  Jefus  Chriil 
is  the  appointed  medium  of  worfiiip,  is  the  on* 
ly  way  of  accefs  to  the  Father.  In  him  our 
prayers,  our  praifes,  our  gratitude,  and  con- 
feiiion  of  tin  may  be  accepted.  He  is  all-wor- 
thy, though  we  be  infinitely  unworthy.  With 
him  the  Father  isever  well-pleafed,  though  he 
cannot  look  upon  us  out  of  him,  but  with  ab- 
horrence. His  merits  are  infinite,  and  his  in* 
tei'celhons  all-powerful.  For  through  him  we 
both  have  accefs  by  one  Spirit  ttntothe  Father. 
Xhere  is  one  God,  and  one  Mediator  between 
God  and  man.  He  is  the  only  medium  of  aC' 
cefs  to  HIM  who  is  the  hearer  of  prayer,  and 
fountain  of  grace.  No  other  is  appointed  or, 
permitted.      Our  perfons  and  frrvices,   our 


328  P   E  R  K  I   N  §: 

thankfgivings,  and  all  our  religious  duties  and 
ordinary  conduct  can  be  acceptable  only  in  the 
name  of  Chrift.  And  wbatfoever  ye  do  in  word 
or  deed,  do  all  m  the  name  of  the  Lord  Jefus  Chril, 
giving  thanks  to  God  and  the  Father  by  him.  Onr 
Lord  gracioufly  promdes  all  his  followers,  that 
the  Father  will  always  hear  them  in  his  name, 
and  beftow  upon  them  every  needed  blelling. 
A'ld  what foever  ye  pall  ajh  in  my  name,  that  will  I 
do,  that  the  Father  may  be  glorified  m  the  Son.  If 
yefjall  ajk  any  thing  m  my  name^  I  will  do  it. 

And  there  is  an  abfolute  promife  that  all  our 
prayers,  which  flow  from  faith  as  the  principle, 
which  are  aimed  at  the  divine  glory  as  the  end, 
and  which  are  guided  by  the  word  as  the  rule, 
Hiall  be  anfwered.    Therefore  I  fay  unto  you.  what 
things  foever  ye  deftre  when  ye  pray,  believe  that  ye 
receive  them,  and  yefhall  have  them:  He  ever  ac is 
in  the  capacity  of  an  intercelTorat  the  the  right 
hand  of  the  Majefty  on  high.     And  another  an- 
gel came  and  flood  at  the  altar,  having  a  golden  cen- 
fer\  and  there  was  given  unto   him  much   incenfe, 
that  he  (Iwuld  offer  it,  with  the  prayers  ofallfa-nts, 
vpon  the  golden  altar,  which  was  before  the  throne^ 
All  our  religious  duties,  prayer,  praife  and  o- 
ther  aCls  of  homage  can  afcend  to  the  throne 
of  the  univerfe  with  acceptance   only   in   the 
name  of  Chrill.      He  is,  then,  the  way  of  accefs 
to  the  Father,  and  no  man  can    come    unto 
God  but   by    him.       Having  therefore,  brethren, 
boldnefs   to   enter    into    the   holiefl  by  the  blood  of 
Jefus,  by  a  new  and  living  way  which  he  hath  con- 


PERKINS. 


3^9 


Jecratedfor  us  through  the  veil,  that  is  to  fay,  his 
Jlejh,  And  having  a  high  priejl  over  the  hcufe  of 
God,  let  us  draw  near  with  a  true  hearty  mfull 
affurance  of  faith,  having  our  hearts  fprinkled  from 
an  evil  confcience,  and  xur  bodies  wafhcd  with  pure 
water. 

2,  Jefus  Chriftis  alfo  the  way  of  pardon  for 
the  guilty.  The  very  idea  of  pardon  always 
prefappofes  guilt.  An  innocent  being  needs 
no  torgivenefs.  He  who  has  never  offended 
in  thoughtj  word^  or  deed,  can  have  no  guilt  to 
be  v/afhed  away  by  a  pardon.  But  linful  crea- 
tures Hand  in  perifhing  need  of  a  remiflion 
of  all  their  tranfgrefllons.  And  this  can  be 
had  only  in  the  Mediator.  We  have  no  me- 
rit of  our  own  to  |)urchafe  the  forgivenefs  of 
fin.  Though,  as  tranfgreflbrsj  we  Hand  in  ab- 
folute  need  of  a  pardon,  tho'  we  muft  finally  and 
forever  periOi  without  it;  yet  we  cannot  have 
it  from  ourfelves.  Can  we  rely  on  our  own 
good  deeds,  on  our  own  virtues  for  pardon,  or 
on  the  juftice  of  the  Deity,  or  the  mere  clemen- 
cy of  his  nature  ?  Some  have  carried  their  no- 
tions of  human  merit  fo  high,  as  to  take  to  it 
alone  for  introduction  to  the  favour  of  God,  and 
admiflion  into  glory,  when  they  Ihall  bid  adieu 
to  this  mortal  fcene.  I  remember  to  have 
heard,  that  a  very  noted  infidel  of  our  own 
country  was  wont  to  exprefs  himfelf  with  regard 
to  acceptance  with  his  Maker,  on  this  wife ; 
'*l  would  rather,  fays  he,  loofe  heaven,  and 
^'incur  damnation  ;   I  would  rather  mils  ot  the 

Vol.      IV.  Tt 


J 


330  PERKINS. 


''favor  of  the  Deity^  than  not  merit  it  by  my 
*'own  virtues.  If  my  dignity/if  my  merit 
**^will  not  procure  for  me  a  feat  in  the  maniions 
^'of  blifs,  then  farewel  happinefs.  I  will  ac- 
**^cept  of  happinefs  only  as  the  fruit  of  my  own 
*^*^good  deeds.''  The  humble  Chriftian  fhuddersat 
fuch  language  and  fentiments.  He  feels  his 
utter  unworthinefs  of  eternal  life,  or  a  pardon. 
He  has  no  merit  to  plead;  no  virtue  of  w^hicli 
toboaft.  The  more  he  fees  of  the  fpotlels  pu- 
rity of  the  divine  nature,  and  unlimited  extent 
of  the  divine  law,  the  lower  is  his  opinion  of 
the  pretended  merit  of  man.  He  feels  that 
nothing  he  ever  has  done,  or  ever  can  doj^  can 
procure  the  forgiving  pity  of  God.  Not  on 
works,  but  grace,  doth  he  rely.  If  his  ini- 
quities v/ere  to  be  ftri611y  marked  againft  him^ 
he  is  confcioushe  could  not  anfwer  for  one 
m  a  thoufand  of  them,  and  therefore  pleads 
that  God  would  not  enter  into  judgment  with 
him  ;  for  in  his  fight  no  flefli  living  could  be  juil- 
ified.  He  feels  that  Chrifl  is  the  way  of  pardon. 
Jn  whom  we  have  redemption  through  his  blood,  e- 
veil  the  forgivenefs  of  fins.  Through  his  blood  all 
our  tranfgreflions  may  be  done  away,  fo  that 
they  fliall  neither  rife  up  in  this  world  to  our 
Ihame  and  confufion  of  face,  nor  in  the  world 
to  come  to  our  utter  and  final  condemnation. 

How  ardently  do  good  men  defire  to  be 
freed  from  the  guilt  of  fin,  and  penalty  of  a 
righteous,  but  violated  law.  Have  mercy  on  ?ne, 
O  Lord,  according  to  thy  loivig-kindjiefs ;  accor- 


PERKINS.  331 

ding  to  the  multitude  of  thy  tender  mercies  blot  out 
my  tranfgrcjfwns  ;  zvajlome  throughly  from  mine  i- 
fiiquityi  and  cleanfe  me  from  my  Jin,  Again,  in  the 
words  of  the  fame  pious  faint,  who  was  deepiy 
alfe6ted  with  a  fight  and  fenfe  of  the  number 
and  henioufnefs  of  his  fins.  Hide  thy  fac"  from 
my  fins,  and  blot  out  all  mifie  iniquities.  Ail  who 
are  burdened  with  a  fenfe  of  the  number  and 
greatnefs  of  their  follies  and  fins,  cannot  but 
prize  forgivenefs  from  a  holy  God.  Blejfed is 
he  whofe  tranfgreffion  is  forgiven,  whofefin  is,  cover- 
ed^ Bleffed  is  the  man  to  whom  the  Lord  impu- 
ieth  not  iniquity, 

3.  Further,  our  Saviour  is  the  way  like- 
wife  of  j unification  and  peace  with  God.  Our 
jufl:ification  before  God  is  a  point  peculiarly  in-' 
terefting  to  all  mankind,  and  equally  concerns 
all  of  every  age  and  condition.  It  confifls  of 
two  parts,  acquittance  from  guilt,  and  a  title 
to  life.  It  is  an  a6l  of  God's  free  grace,  viiere- 
by  we  are  liberated  from  the  penalty  of  a  bro- 
ken law,  and  accepted  as  righteous  in  his  fight, 
only  on  account  of  the  righteoufnefs  of  a  Me- 
diator. When  a  finner  is  convinced  of  his  fin, 
of  his  loft  and  undone  condition  by  nature,  and 
is  brought  to  believe  in  the  mediation,  and  to 
accept  of  the  atonement  of  the  Son  of  God,  ac-- 
cording  to  the  covenant  of  grace,  or  method  c  i 
life  conftituted  in  the  gofpel,  a  juftifyng  a6t  is 
pafled  upon  him  by  his  Maker  in  heaven  ;  he  is 
declared  to  belong  to  his  kingdom,  and  no  long- 
er liable  to  bear  the  penalty  of  a  broken  law. 


-;2  PERKINS, 


Juftification  literally  fignifies  judging  one  to 
be  juft.  A  man  is  laid  to  juftify  himfelf,  when 
he  aflerts  liis  innocence^  or  denies  that  he  has 
been  to  blame  in  any  inftance.  We  juftify  a- 
n other,  wlien  we  appear  on  his  behalf,  and  un- 
clertake  his  vindication.  Among  the  Jews, 
this  was  a,  law-phrafe,  or  was  ufed  in  reference 
to  their  courts  of  juftice.  If  there  be  a  co?itro- 
verfy  behveen  men,  audi  hey  come  into  judgment  that 
ibe  judges  may  judge  them,  then  they  Jhall  juflify  the 
righteous,  and  condemn  the  wicked.  The  word 
jfw,/2/^y  was  borrowed  from  courts  of  juflice,  and 
applied  to  the  cafe  of  mankind  in  regard  to  the 
fentence  of  the  lupreme  Judge;  and  in  order 
to  have  its  primary  meaning  duly  preferved, 
when  ufed  with  reipe6l  to  the  juftification  of 
fallen  man  before  a  holy  and  juit  God,  it  muit 
imply  an  acquittance  from  fm,  as  expofing  to 
eternal  death,  and  the  grant  of  a  fure  title  to 
evcrlafting  life.  And  we  are  juftified  in  the 
mmie,  as  well  as  pardoned  through  the  blood,  of 
Jefus  Chrift.  As  we  are  fanciitied  by  his  Spi- 
rit, fo  we  are  juRifled  by  his  Tighteoufnefs. 
Pardon,  juftification,  fandification,  and  peace 
with  God  all  fro  toeether.  Thefe  invaluable 
bleliings  all  flow  to  us,  as  well  as  every  other  fa 
vour,  whether  temporal  or  fpiritual,  through 
a  Mediator,  ylndjuchwerefomeofyou;  but  ye 
are  wajhedy  but  ye  arcfanciified,  but  ye  are  juftified, 
in  the  na?ne  of  the  Lord  Jrjus,a7id  by.  the  Spirit  of 
our  God.  Here  juftification  and  fan<5lification 
arc  fpokeh  of  as  coming  to  us  in  the  name  of 
a  r  \^'  '^n-^^r      *-'    Paul  is  moil  full  and  clear 


PERKINS.  333 

on  this  great  fubje6l,  thcit  Chrift  is  the  way  of 
juflification.  Being  juflijicd freely  by.  his  grace, 
through  the  redemption  that  is  in  Jefiis  Chrifl,  whom 
God  hath  fet  forth  to  be  a  propitiation  through  faith 
in  his  blcod,  to  declare  his^-ighteovfnefs for  the  re- 
viiffion  of  fins  that  are  pqfl,  through  the  forbearance 
of  God,  that  he  might  bejufl,  and  the  jujiifier  of  him 
that  believeth  in  Jefus,  That  Chrill  is  the  way 
of  juflification  and  acceptance  with  God  is  moft 
clearly  exprelTed  in  the  following  words.  Be  it 
known  unto  you,  therefore,  ?nen  and  brethren,  that 
through  this  man  is  preached  unto  you  the  forgive- 
nefs  of  fins  ;  and  by  him  all  that  believe  are  juft  fled 
from  all  things, from  which  they  could  fiot  be  jufli- 
fled  by  the  law  of  Mofes, 

We  have  peace  as  well  as  juflification  by 
him.  Therefore  being  jullified  by  faith,  we 
have  peace  with  God,  through  our  Lord  Jeius 
Chrift.  He  is  the  way  of  peace,  as  he  is  our 
peace-maker  ;  as  he  Reconciles  us  to  God  ;  as 
he  appeafes  the  divine  anger  towards  us;  and 
gives  us  his  own  peace.  For  he  is  our  peace, 
who  hath  made  both  one,  and  hath  broken  down  the 
middle  ivall  of  partition  between  vs.  He  preach- 
es the  doctrines  of  peace.  He  opens  the  coun- 
fels  of  eternal  peace.  By  him  we  have  peace 
and  joy  in  believing.  Feace  I  leave  with  you, 
my  peace  I  give  unto  you ;  not  as  the  world  giveth, 
give  Imitoyou,  He  is  the  way  of  juftification, 
acceptance  and  peace  with  God,  as  it  is  by  iiim 
all  thefe  rich  and  invaluable  blefiings  come  to 
0..      In  him  our  perfons  are  jufliHedj  our  fer- 


334  p  E  R  K  r  ir  s. 

vices  accepted^  and  our  peace  eftabliflied,     Hc 
is  THE  Lord  our  righteousness, 

4.   Again,  our  Saviour  is  the  way  of  the  ex- 
piation of  (in.     Sin  niuft  be   expiated,   or  fa- 
vour can  never  be  extended,  with  conliftence, 
to  the  tranfgreiror.      It  is  of  fo  odious  and  vile 
a  nature,  and  fo  ruinous  in  its  confequences, 
that  the  finner  can  never  be  liberated  from  its 
guilt,  till  full  and  ample  fatisfadion  be  made 
to  the  jufiice  and  holinefs  of  God.     The  rights 
of  the  Godhead  muft  be  fecured.     As  the  rul- 
er  of  the  univerfe,  he  mult  "fee  that  virtue  is 
countenanced  through  all  his  extenfive  domin- 
ions ;  that  vice  is  frowned  upon  ;    that  his  laws 
and  government  are  maintained ;  and  that  re- 
bellion is  efFedtually    difcouraged.     For  him, 
in  his  re6toral   charader,  to  do  any  thing  by 
which  it  might  appear  to  the  intelligent  crea* 
tion  that  he   did   not  hate  iniquity  and  love 
righteoufnefs  to  an  infinite  degree,  would  be  an 
injury  to  the  public  good,  the  glory  of  the  u- 
nlverfe.      We  may  f^iirly  conclude,  therefore, 
that  he   will  take  the  wifefl  and  heft  pofTible 
meafures  to  convince     the  intelle6lual  fyftem, 
that  none  can  infult  his  government,  oppofe 
his  authority,  or  trample  under  foot  his  laws, 
with  impunity.     As  the  fovereign  Lord  of  na- 
ture, he  is  the  revenger  of  evil  ;  and  his  cle- 
mency can  nevfer  be  exercifed,  in  any  cafe 
whatever,  ir}  a  manner  which  is  incompatible 
with  the  riglits  of  juftice.      But  when  his  law,  , 
which  is  holy,  juil  and  good,  is  magnified,  and 


PERKINS, 


335 


made  honourable ;  when  the  awful  dignity  of 
his  government  is  fully  vindicated;  when  the 
infinite  glories  of  his  character  are  moftfignal- 
ly  difplayed,  and  his  facred  authority  openly 
manifejftedj  then  fin  is  expiated,  a  pardon  may 
be  extended,  and  a  holy  God  left  at  liberty  to 
fave  and  blefs.  By  the  blood  of  a  crucified  Sa- 
viour, the  law,  character,  perfection,  govern- 
ment and  authority  of  the  Deity  are  all  vindi- 
cated and  honoured  ;  and  conlequently  fin  is 
expiated.  All  is  done  that  was  requifite  to 
be  done  in  order  for  mercy  divine  to  flow  down 
upon  a  guilty  world.  When  John  the  fore- 
runner of  Chrift  faw  him,  he  fpeaks  of  him 
as  the  expiaton  of  fin  in  the  following  manner^ 
pointing  his  difciples  to  him :  The  next  day, 
Johnfeefh  Jefiis  conmg  unto  him,  and  faith,  Behold 
the  Lamb  of  God,  which  taketh  away  the  fin  of  the 
world.  How  did  he  take  it  away?  Not  by  ex- 
pelling it  from  the  fyftem ;  for  we  flill  behold 
Us  ravages  in  the  moral  world.  Not  by 
changing  its  nature ;  for  its  nature  is  always 
the  fame  ;  and  its  inherent  turpitude  can  ne- 
ver be  diminfhed,  and  our  Lord's  fuflerings, 
manifold  and  exquifite,  as  they  were,  altered 
not  the  nature  of  things;  but  he  took  away  the 
fin  of  the  world  by  making  an  atonement,  or  do- 
ing what  laid  a  Sufficient  foundation  for  God, 
in  the  character  of  the  righteous  Lord  of  hea- 
ven and  earth,  to  extend  pardon,  peace  and 
falvation,  in  a  manner  compatible  with  the 
facred  claims  of  juftice,  to  all  penitents  ;  or, 
in  the  languge  of  infpirution,  that  God  niight 


33^  PERKINS. 

bejufl,  and  yet  the  jiifiifier  of  him  that  heliev- 
eth  ill  Jefiis.  The  Redeemer  of  man  died  and 
fulfered  what  was  neceffary  to  be  done  and 
fulFered,  in  order  that  repentance  and  remifli- 
on  of  fins  might  be  confiflently  preached  to  all 
nations,  and  offered  to  all  finners.  He  left 
no  part  of  the  work,  which  was  affigned  him, 
undone.  He  completely  performed  the  will 
of  the  Father.  He  did  not  fail  in  one  fingle 
point.  Accordingly,  he  fays,  in  his  tender  and 
pathetic  addrefe  to  the  Father ;  /  have  glorified 
thee  on  earth  :  J  have  finiJJjed  the  work  which  thou 
gavejl  nie  to  do.  And  when  we  go  forward,  and 
view  the  aftonifliing  Icene  of  his  crucifixion, 
which  caufed  the  fun  m  the  firmament  to  hide 
his  face,  and  all  nature  to  utter  a  groan,  we 
find  that  he  did  not  expire,  till  he  could  fay. 
It  is  finished.  The  will  of  God  was  fin- 
ished ;  the  falvation  of  man  was  finished; 
the  jewifli  difpenfation  of  rites  and  forms  was 
finished.  All  was  finished  that  was  in  the 
eternal  counfels  of  the  parent  of  men  and  an- 
gels to  be  done,  in  regard  to  the  way  of  life 
for  loit  men,  dead  in  trefpafies  and  fins.  All 
was  finifhed  which  the  Saviour  had  undertaken 
to  perform. 

How  full  is  the  fcripture  of  this  idea,  that 
Jefus  Chrift  has  made  an  atonement  for  human 
guilt  ?  The  few  following  palTages  will  be  par- 
ticularly cited,  out  of  many  more  that  might  be 
adduced  with  equal  propriety.  But  if  ive  walk 
in  the  light,  as  he  is  in  the  light,  wc  have  fellowjhip 


PERKINS.  v^7 


jj 


Cfie  witb  another,  and  the  blood  of  Jefus  Chrijlhis 
Son  cleanfeth  us  from  allfm.  It  has  a  purifying 
and  cleanfing  power.  It  wafhes  away  the  deep- 
eft  ftaiii  of  guilt;  cleanfeth  us  from  all  fin.  A- 
gain  J  he  is  the  propitiation  for  our  fins,  andiiot  for 
ours  only,  hut  alfofor  the  (ins  of  the  whole  world. 
His  propitiation  is  infinitely  full.  It  has  afuf- 
ficiency  of  merit  for  the  pardon  of  all  fin,  and 
bears  tbe  fame  afpe61:  on  the  fins  of  all,  without 
any  exception.  We  may  not  limit  the  merits 
of  the  precious  blood  of  the  Son  of  God.  Un- 
to him  that  loved  us,  and  zvafhed  jisfrom  our  Jin  s 
in  his  own  blood,  and  hath  made  us  kings  andpricjls 
unto  God  and  his  Father,  to  him  be  glory  and  dO" 
minion  forever  and  ever.  We  are  told,  that  he 
tailed  death  for  every  man  ;  that  is,  he  has,  by  hi-: 
lufferings  and  death,  procured  pardon  and 
peace  for  every  one  without  exception,  who 
will  comply  v/ith  the  terms  upon  which  pardon 
and  peace  are  offered.  Thele  terms  are  failii 
and  repentance.  The  gofpel  points  out  a  way 
for  all,  and  offers  mercy  to  all  who  will  accept. 
No  one  is  excluded.  An  honorable  door  of 
falvation  is  opened  to  all.  And  none  who  are 
difpofed  to  enter,  will  be  excluded.  JVcfee  Je- 
fus, zvho  was  made  a  little  lower  than  the  angels,  for 
ihefuffering  of  death  crowned  with  glory  and  honor, 
that  he  by  the  grace  of  God  Jhould  tqfle  death  for  e- 
very  man.  In  thefe  words  we  find  no  limita- 
tion or  exception.  The  gates  of  the  celeilial 
paradife  will  be  barred  againlt  none,  on  account 
of  a  deficiency  of  merit  in  him,  who  Gained  the 
crofs  on  mount  Calvary  with  h'-s  1^^;^^-  '•<>  ^ -o- 
Vol.      IV.  Uu 


^:^S  PERKINS. 

cure  falvation  for  loft  man.  There  is  no  want 
of  readinefs  on  the  part  of  Deity,  or  of  merit 
on  the  part  of  the  Redeemer.  Man  alone,  if 
he  pcriih,  muft  to  all  eternity  bear  the  blame 
of  his  own  deftru6lion.  God  has  an  ear  to 
hear,  and  an  arm  to  fave.  Jefus  Chrift  has  an 
infinite  fulneis  of  merit.  The  true  reafon 
why  finners  mifs  of  falvation  is  afligned  in. 
thefe  words  :  Te  ivill  7iot  come  unto  me,  that  yc 
might  have  life. 

The  apoftle  to  the  Hebrews  declares,  that 
as  the  blood  of  the  jewifli  facrifices  availed  to 
purify  the  ^.e^a,  fo  the  blood  of  Chrift  avails  to 
expiate  lin,  or  to  purify  the  confcience.  For 
if  the  blood  of  bulls  and  goats,  and  the  ajhes  of  an 
heifer  fprinkliiig  the  v7iclean,fanBifieth  to  the  pu- 
rifying of  thejieflj,  how  much  morefloall  the  blood 
of  Chrift,  who  through  the  eternal  Spirit  offered 
himfelf  without  fpot  unto  God,  purge  your  con- 
J'ciencefrojn  dead  works  to  ferve  the  living  God. 

5.  And  laftly,  Jeius  Chrift  is  the  way  of 
true  happinefs,  in  oppofition  to  all  the  falfe 
fchenies  of  happinefs,  which  mankind  have 
ftruck  out  for  themfelves.  The  firft  and 
ilrongeft  delire  of  nature  is  after  happinefs. 
All  ligh  after,  all  wifh  for^  all  purfue  the  dear 
objecl.  The  high  and  low  ranks  of  life  equal- 
ly feek  it,  though  in  different  ways.  The 
young  and  old  are  ardent  in  their  enquiries  af- 
ter it.  The.  learned  and  unlearned  are  reft- 
lesfly  engaged  in  the  fearch. 


PERKINS. 


339 


But  it  is  a  refledtion  that  forces  itfelf  upon 
the  contemplative  mind^  when  furveying  the 
human  race  in  general,  looking  back  on  the 
paft  ages  of  the  world,  and  among  the  various 
nations  that  people  the  globe,  that  the  moft 
have  been  unfuccefsful  in  their  endeavours  af- 
ter the  attainment  of  the  wiflied-for  objecSt. 
They  have  erred  wide  fronl  the  mark.      Wil- 
dom  here  failed.     The  higheft  philofophy  of 
the  wifeft  heathen  was  here  confounded,  and 
had  innumerable  falfe  notions  of  happinefs,  but 
none  the  true.      It  would  be  no  fmall  labor   c- 
ven  to  enumerate  their  widely  differing  and 
contradi6tory  notions  of  the  Ch  i  e  f  g  o  o  d  .  And 
it  would  give  us  pain,  as  it  would  be    a  full 
proof  of  the    weaknefs    of    human     reafon, 
and      folly       of     human      purfuits.         The 
world  by  wifdom  knew  not  God.      JVhcrs  is  the 
wife  ?    Where  is  thefcribe  ?  -whox  is  the  difpiiter  of 
this  world?  Hath  not  God  made  fooli/h  the  wifdom 
of  this  world  ?   For  after  that  in  the  wifdom  of  God^ 
the  world  by  wifdom  knew  not  God,  it  pleafcd  God 
by  thefooltfJjnefs  of  preaching  tofave  them  that  he^ 
lieve.      For  the  Jews  require  ajign,  and  the  Greek  r> 
feek  after  wifdom.      But  we  preach  Chrifl  crucified, 
unto  the  Jews  aflumbling-block ,  and  unto  the  Greeks 
fooliflmefs ;  but  unto  them  which  are  called,  ho  lb 
Jews  and  Greeks,  Chrifl  the  power  of  God ,  and  the 
wifdom  of  God.      He  is  then   the  only   way    oi 
true  happinefs,   of  fpiritual  wifdom.      It.  is  no 
where  elle  to  be  found.    But  where Jhall  wfdom 
be  foimd  ?  and  where  is  the  place   of  undei [land- 
ing ?  Man  knoweth  ?iot  the  price  thereof;  neither 
is  it  found  in  the  land  of  the  living.      The  depth 


34c»  '   P  K  R  K  i  N  S. 

jaitb,  Jtisruot  in  me :  And  the  fia  faith.  It  is  not 
in  me.      It  cannot  begotten  for  gold ;  neither fhall 
'      }  ti.:cighed for  the  price  thereof.     It  cannot 
::cd  with  the  gold  ofOphir,   with  the  precious 
cnyx  crfapphire.      The  gold  and  the  cryjial  can?iot 
equal  it;  dnd  the  exchange  of  it  fhall  not  be  for  jew- 
tls  (f  fine  gold.      No  mention  Jhall  be  made  hf  co- 
ral or  of  pearls  :   For  the  price  of  uifdom  is  above 
rubies.      The  Topaz  of  Ethiopia flja II  not  equal  it; 
neither  fhall  it  be  valued  with  pure  geld.       Whence 
then  Cometh  wifdcm  ?'  a?id  where  is  the  place  of  un* 
derilandi.ng  ?,  Seeing  it  is  hid  from  the  eyes  of  all 
living y  ana  kept  clofefrom  the  fowls  of  the  air  f  De-^ 
Jlructwn  and  death  fay,    TP  e  have  heard  the  fame 
thereof  with  our  ears .      God  underftandeth  the  way 
thereof,  and  he  knovoeth  the  place  thereof.       The 
way  of  true  wiidom  or  happinels  is  in  Chrift. 
Of  God  he  is  made  unto  us  wifdom^  as  well  as 
righteoufnels^    fan 61  ifi cation  and  redemption. 
In  him  is  our   happinefs;  happinefs  here  and 
hereafter, — in  both  worlds.      As  from  him  we 
liave  help,  llrength,  righteoufnefs,  forgivenefs 
;;nd  peace  ;  fo  in  him  is  true  happinefs.      In  him 
.ire  hid  all  tl^e  tr^afures  of  wifdom  and  know- 
ledge, and  all  the  eflential  ingredients  of  felicity. 
The  bcau.ty  of  holinefs  is  its  tendency   to  hap- 
l^inels  ;   and  no  religion   can   be  of  any  fervice 
lan,  or  be  genuine,  or  can  claim  a  celeftial 
rigin,  but  what  lays  a  certain  foundation  for 
blelledncfs,  but  what  tends  to-make  its  votaries 
nhcrently  good,  and  to  lead  them  to  the  pof- 
jclllon  6t  a  lubftanti.*!  good,  a  permanent  blifs. 
*".Mikindin  general,,  j^nd  efpecially  half-think- 


PERKINS. 


34t 


ing  and  conceited  philofophers,  are  prone  to 
place  all  religion  in  external  rituals^  in  fome- 
thing  which  is  wholly  foreign  to  its  nature. 
Its  ve^y  genius  is  to  make  us  virtuous  and  hap- 
py, to  blefs  man  on  earth,  and  etalt  him  to 
glory  >after  death.      Well  may  we  fay  then  to 
Chriil,  as  the   difciple   did  in  the  days  of  his 
Jlefh,  Lord,  to  whomjhoidd  we  go?  for  thou  hajl 
the'words  of  eternallife.     No  thing,   no  perfon 
under  the  fun,. ho  nor  the  collection  of  all  to- 
gether, can  give  any  folid,  fatisfa6lory  happi- 
nefs  to  any  child  of  man.      The  world  itfelf, 
the  gay,   giddy,  thoughtlefs  world  allow  this 
unawares,  while  they  acknowledge,  nay  vehe- 
mently maintain,  no  man  upon  earth  is  content- 
ed.    Difcontent  fills  all  the  ftations  of  life  from 
the  highell  to  the  loweft.      Where  is  the  man 
who  is  contented  with  his  lot  ?  And  if  no  man 
on  earth  be  contented,  it  is  certain  no  man  is 
happy.     For  whatever  ftation  we  fill,  difcon- 
tent is  incompatible  with  happinefs.      Not  only 
the  giddy,  but  the  thinking  part  of  the  world 
allow,  that  no  man  is  contented.      The  melan- 
choly proof  of  which  we  fee  on  every  fide,  in 
high  and  low,  rich  and  poor.      And  generally 
the  more  any  know,  or  higher  their  minds  and 
manners  are  poliflicd,  the  greater  will  be  their 
difcontent.     **They  know  with  more  diftin6tion 
to  complain,  and  have  fuperior  fenfe  in  feeling 
paito."     It  is  true,  indeed,  every  one  has  fome 
fancied  fcheme  of  blifs,  which  pleafes  for  an 
hour  or  day  ;  in  which  he  hopes  to  be  happy  ; 
but  though 


34^  PERKINS. 

Hope  blooms  eternal  in  the  human  breail, 
Man  never  is,  but  always  to  be  bleft—  He 
is  walking  in  a  vain  Ihow^  which.wili  foon  van- 
ifli  away.  So  that  univerfal  experience,  both  of 
our  own  and  that  of  all  our  acquaintance  and 
friends,  clearly  proves  that,  as  God  made  our 
hearts  for  hinifelf,  fo  they  cannot  reft  till  they 
reft  in  him;  that  till  we  acq  aint  ourfelves  with 
him,  we  cannot  be  at  peace.  As  a  icorner  of 
the  wifdom  of  God  feeketh  wifdom  and  findeth 
it  not,  fo  a  fcorner  of  happinefs  in  God  feek- 
eth happinefs>  but  findeth  it  not.  All  on  earth 
is  empty  and  fading.  Nought  below  the  fun  can 
open  to  us  the  treafures  of  real  and  durable 
blifs.  In  Jefus  Chrift  alone  is  real  blefTednefs 
to  be  found.  He  is  the  way  of  happinefs  for 
a  ruined  world. 


SERMON     LXXVI. 

The  preceding  fubje(5t  continued 


JohrijXiy,  6. 


JESUS  faith  unto  him,  I  am  the  way,  and  the 
truth,  and  the  life:  No  man  cometb  unto  the 
FATHER  but  by  me. 

IN  difcourfing  upon  thefe  words,  what  was 
propofed,  in  dependance  on  divine  help,  was 
to  Ihew  how  Jefus  Chrift  is  the  way,  and  the 
truth  and  the  life.  And  then  point  out  the 
impoffibilty  of  obtaining  acceptance  with  God 
but  by  him.  We  have  already  attempted  to 
ihow  in  what  refpeds  he  is  the  way.  I  am, 
favshe,  the  way. 

II.  We  proceed  to  confider  in  what  refpe(5ts  he 
is  THE  TRUTH,  and  THE  LIFE,  the  other  two 
points  included  under  the  firft  divifion  of  the 
fubje(5t. 

He  is  the  truth,  in  oppofition  to  the  types 
and  fhadows  of  the  jewifh  difpenlation ;  in  op- 
pofition to  all  falfe  do6trines  and  religions ;  and 
as  he  revealed  the  only  true  fyllem  of  faith 
and  pra6lice. 

I.     He  is  THE   TRUTH,  in  oppofition  to  the 


^44'  P  £  R  K  I  N  S. 

types  and  fhadows  of  the  jewifh  difpenlktion. 
That  difpenfation,  in  its  very  ftrufture,  was 
wholly  typical.  Upon  the  very -face  of  it  was 
written^  in  charaders  legible  to  every  difcern- 
ing  eye,  imperfe6lion.  Its  frame  was  only 
temporary,  not  deligned  either  for  a  perpetu- 
al duration,  or  an  univerfal  extenfion.  It  was, 
indeed,  wifely  contrived  by  its  Author,  the 
true  God,  who  never  does  any  thing  in  vain, 
to  effect  the  purpofes  he  had  in  view,  to  pre- 
pare the  way  for,  and  to  introduce  in  due  fea- 
fon,  a  more  complete  and  full  manifellation  of 
his  infinite  love  and  rich  grace.  One  peculiar 
nation  was  to  be  called  out,  and  diftinguiilied 
from  all  the  reft  of  the  world.  They-  were 
hedged  and  fenced  in  by  a  fyilem  of  laws  and 
ordinances,  both  civil  and  facred,  which  would 
always  keep  them  a  diftin6l  people  from  the 
reft  of  mankind;  and  by  them  was  the  know- 
ledge of  the  true  God  and  his  worfliip  to  be  com- 
municated to  other  nations,  at  different  times. 
Abraham  the  fon  of  Terah,  who  lived  at  Ur,  a 
city  in  Chaldea,  was  the  perfon  upon  whom  the 
divine  wifdom  fixed  to  be  the  head  and  founder 
of  this  favourite  jiation.  Accordingly,  in  the 
feventy  fifth  year  6f  his  age,  and  in  the  year 
of  the  world  two  thoufand-twenty  and  two, 
God  appeared  to  him,  and  commanded  him  to 
leave  his  country,  and  his  kindred,  and  his 
father^'s  houfe,  and  prepare  to  go  into  the  land 
which  God  fliould  fhow  him  ;  at  the  fame  time 
promifing  to  make  him  a  great  nation,  to  blefs 
him,  and  to  make  his  name  great;  and  more- 


PERKINS*  345^ 

over,  that  in  him  all  the  faniilies  of  the  earth 
IhoLild  be  blelFed,  that  is,  from  him.  the  Meliiah 
fhould  defcend.    After  the  lapfe  of  many  years, 
at  the  time  appointed  m  the  decrees  of  the  fu- 
preme  Being,  Mofes  is  raifed  up  to  be  the  lead- 
er of  the  opprelFed    Ilraclites    from  Egyptian 
bondage,  and  made  the  infLTurnent  of  revealing 
to  them  the  fyfteni  of  their  laws  and  ordinances, 
civil  and  facred.     Hence  the  jewifh  difpenfati- 
on  is  frequently  called  the  Molaic  oeconoiny. 
This  was  well  fitted  to  accomplifh  all   its  own 
purpofes.     All  its  fyftem  looked  forward  to  the 
Melfiah.      He  is  the  fubftance  of  the  antient 
types  and  fhadows  of  the  legal  difpenfation. 
All  the  offerings,  facrifices,  purifications,wafh- 
ings  and  other  ceremonies  under  the  law,  were 
only  to  prepare  the  way  for  our  Saviour  to 
come  in  the  flefh ;  to  introduce  the   Chriftian 
difpeniation  ;  and    to   prefigure     the    gofpeL 
Chrift  is  the  fubftance,  they  were  the  fhadow. 
He  is  the  truth,   they  were   only  types.      For 
the  law  having  only  afjadow  of  good  things  to  come, 
and  not  the  very  image  of  the  things,  can  never, with 
thofe  facrifices  which  they  offered  year  by  year  con- 
iimially,  make  the  comers  thereunto  perfedi.      For 
then  would  they  not  have  ccafed  to  be  offered^  becaufc 
that  the   -u^orjhippers    once  purged  fhoiild  have  had 
no  more  confcience  of  fin.     But  in   thofe  facrifice$ 
there  is  a  remembrance  agai?i  made  of  fin  every  year. 
For  it  IS  not  poffible  that  the  blood    of  bulls   and 
goats  fhould  take  away  fins.      Therefore,  when  he 
comethinto  the  world, he  faith, Sacrifice  and  offerificr 
thou  wouldfl  not ;  but  a  body  hafl  thou  prepared  mc^ 
Vol.     IV,  Xx 


34^;  PERKINS.. 

In  bumf  offcr'mgs  andfacrificesforfm  thou  hajl  had 
nopleafiire.  Then  /aid  I,  Lo,  I  comeijn  the  vo* 
lume  of  the  book  it  is  written  of  me)  to  do  thy  will, 
O  God.  Above  when  he /aid.  Sacrifice  and  offerings 
and  burnt  of erings  for  fin  thou  woiildfl  not,  neither 
hadjl  pleafure  therein,  which  are  offered  by  the  law, 
Thenfaid  he,  Lo,  I  come  to  do  thy  will,  O  God; 
he  iaketh  away  the  iirst:  that  he  tnay  eflablifh  the 
SECOND.  Thus  it  appears  that  the  legal  was 
wholly  fuperfeded  by  the  Chriftian  difpenfation; 
and  that  Jefus  Chrift  is  the  truths  in  oppofition 
to,  and  diltin6tion  from,  all  the  types  and  flia- 
dows  of  the  Mofaic  fyftem. 

^  He  is  the  trvith,  in  oppofition  to  all  falfe 
do6lrines  and  religions.  He  ftiles  himfelf  the 
true  and  faithful  witnefs.  The  law  was  by 
Mofcs,but  grace  and  truth  came  byJefus  Chrift. 
And  unto  the  angel  of  the  church  of  Laodicea, 
write  thefe  things,  faith  the  Amen,  the  true 
and  faithful  witnefs,  the  beginning  of  the  crea- 
tion of  Godl  He  was  the  faithful  witnefs  for 
God,  and  to  man.  John  his  harbinger  teftified 
of  him,  under  the  metaphor  of  the  true  lighf^. 
That  was  the  true  light,  which  lighteth  every 
man  that  cometh  into  the  world.  The  true 
light  in  the  moral  world,  in  diflindion  from  all 
falfe  lights  and  impoftors,  which  have,  in  vari- 
ous ages  and  countries,  rifen  up  and  deceived 
many,  to  the  difgrace  of  human  nature  and  re- 
proach" of  religion. 

He  is  the  truth,  in  oppofition  to  all  error. 


PERKINS. 


347 


delufion^  falle  religions,  and  falfe  modes  of  wor- 
ihip  and  idolatries  among  mankind.     All  idols 
and    idolatries    are  called  in  fcripture   van- 
ity and  a  lie.     But  Jefus  of  Nazareth  is  the 
truth. 

Error  and  impofture,  in  all  ages,  have  over- 
fpread  the  world,  and  obftru^ted  human  liberty 
and  human  happinefs^as  dark  and  gloomy  clouds, 
overcafting  the  Iky,  fhut  out  the  pleaiant  and 
cheering  beams  of  the  natural  fun,  the  parent 
of  the  light  and  pauce  of  day.  How  uiany 
falfe  religions  have  there  been  ?  and  how  nmch 
fuperftition  blended  with  truth  !  painful  (ight 
to  the  eye  of  benevolence,  and  the  loathing  of 
rational  philofophy !  What  daring  impollors, 
in  one  age  and  another,  have  arifen  to  lead  a* 
Way  the  unwary  and  ignorant,  and  to  eftablifh 
themfelves  in  power  and  riches !  Nay,  how 
many  in  the  Chriftian  world  have  pretended  to 
extraordinary  light  and  communications  with 
the  inviiible  world,  to  vifions  and  impulfes ;  and 
fay,  lo  !  here  ;  and  lo,  there  is '  truth  !  In  dif- 
tindion,  therefore,  from  all  error  and  impof- 
ture, falfe  modes  of  worfliip,  idolatry  and  fu- 
perftition, is  our  Saviour  the  truth. 

And  as  he  was  the  the  true  witnefsof  theFa- 
ther,  fo  he  always  declared  his  mind  and  will 
plainly  and  clearly,  without  difguife  or  fraud- 
ful  deligns.  He  always  fpoke  the  truth.  He 
always  a6led  according  to  the  truth.  He  ne- 
ver, in  his  fermons  and  inftru6lions,  counfels, 
warnings  and  do6lrincs,  departed  from  tlie 
ruth,  — And  further. 


348  PERKINS, 

3.  He  is  the  truth,  as  he  revealed  the  only 
true  lyltcTii  of  taith  and  practice.  He  receiv- 
ed his  conimuilon  trom  the  God  of  truth,  and 
ever  conducted  agreeable  to  its  tenor,  without 
going  beyond  or  tailing  Ihort  of  it.  To  have 
exceeJed  it,-  would  have  been  prefumption. 
To  have  left  any  part  of  it  unfinilhed,  would 
have  betrayed  uniaithtulnefs.  It  was  his  meat 
and  drmk  to  do  his  Father^s  will,  to.  which  he 
was  all  attention  and  obedience.  The  do(!:trine» 
which  he  taught  were  precifely  what  God 
would  have  revealed.  1  he  ordinances  which 
he  iniiituted  were  exa6lly  what  he  was  order- 
ed to  ellabliih.  The  modes  of  worfliip  which 
he  enjouied  were,  not  only  fuch  as  reafon  appro 
bates,  but  fuch  as  he  was  authorifed  to  appoint. 
He  came  not  to  do  his  own  willj  but  the  will  of 
II I M  that  fent  him.  Accordingly,  he  that 
receiveth  him,  receiveth  the  Father  that 
fent  him.  Whofoever  denieth  the  Son, 
the  fame  hath  not  the  Father.  Every  de- 
parture, confequently,  either  from  his  doc- 
trines or  ordinances,  or  v/ay  of  worfliip,  is. a 
departure, from  God.  His  defign  in  coming 
into  the  world,  among  other  important  objeds, 
was  to  be  a  light  to  it ;  to  teach  the  way  of  life 
in  truth  :--to  call  mankind  off  from  all  idols 
and  idol-worfliip ;  and  to  bring  them  bade  to 
truth  and  duty,  from  which  they  had  widely 
it  rayed  ;  to  reflore  the  worfiiip  of  the  one  on- 
ly hving  and  true  God.  Long  had  the  world 
been  buried  in  idolatry  and  ignorance,  in  dark- 
riefs  and  fuperlHtion.  They  were  loft  in  a 
labyrinth  of  eri'or.  They  were  wandering  in 
a  wildcrncfs  of  delufion  and  falfc  religions. 


PERKINS. 


349 


He  came  therefore  as  a  light  to  lighten  the 
Gentiles  and  the  glory  of  the  people  of  Ifrael ; 
to  give  knowledge  of  falvation  unto  his  people 
by  the  remiffion  of  their  fins  through  the  ten- 
der mercy  of  our  God ;  whereby  the  day-fpring 
from  on  high  hath  vilited  us  ;  to  give  light  to 
them  that  lit  in  darknefs  and  in  the  fiiadow  of 
death  ;  to  guide  our  feet  into  the  way  of  peace. 
He  came  to  proclaim  peace  on  earthy  good  will 
to  men,  and  glory  to  God  in  the  higheft  ;  to  re- 
veal the  whole  counfel  of  heaven,  the  mind  and 
will  of  theDeity  ;  to  tell  us  what  to  believe  and 
how  to  live.  His  religion  may  be  thus  con- 
ciiely  chara(5lerifed,  the  fcience  of  truth  and 
duty  ;  the  art  of  living  virtuoullv  in  time,  and 
happy  in  eternity.  He  is  the  only  infallible 
guide.  Under  his  teachings  we  need  not  fear 
delufion.  In  his  fchool  is  the  fublimell  philo- 
fophy  ;  in  his  life  is  feen  the  fweeteft  philan- 
thropy ;  from  his  gofpel  arifes  the  purell  joy. 
No  other  guide  is  perte<^l:ly  lafe,  becaufe  liable 
to  err  ;  if  liable  to  err,  of  courfe  liable  to  be- 
wilder and  millead  us.  No  man  or  body  of 
men,  however  pious  and  learned,  can  be  an  in- 
fallible guide  to  fouls  beclouded  with  darknefs, 
and  ftraying  in  the  paths  of  folly  and  error. 
Alas  !  poor  blinded  man,  corrupted  by  pallions, 
feduced  by  interefi,  loving  to  wander  !  In  a  Re- 
deemer mayeft  thou,  O  wretched  man,  im- 
plicitly confide.  Look  to  him,  there,  in  that 
blelfed  teacher  come  from  God,  is  no  error ;  no 
falie  do6trine  ;  no  ufelefs  ceremonies.  With 
,   him  thou  needefl  not  fear  impofition.     He  is  the 


350  PERKINS, 

only  fafe  and  infallible  guide  to  felicity.  H<! 
has  unequivocally  told  thee,  what  to  believe 
and  how  to  live,  and  revealed  the  only  true  iyl- 
tem  of  faith  and  practice. 

Thc-e  remains  but  one  particular  more  to  be 
eluciaaied,  uader  this  head  of  difcourfe,  and 
that  is,  to  enquire  in  what  refpeft  Jefus  Chnft 
is  *htJM^  We  have  ieen  how  he  is  the  way, 
and  tne  truth.  We  are  now  to  enquire  how 
he- is  the  Ixk.Jefusfatth  unto  him,  I  am  the  ffay, 
and  the  Truib,  and  the  Life. 

Ana  he  may,  in  a  remote  though  proper 

fenfe  be  denominated  the  life,  as  he  has  hfe  in 

himfelf,  and  imparts  to  all  the  living.     As  God, 

clothed  with  all  the  divine  attributes,  he  has 

life  in  and  of  himfelf.      For  as  the  FaHnr  hath 

life  in  him/df,  fo  hatb  he  given  to  the  Son  to  have 

life  in  himfelf.       He  inhabits  eternity  ;    is  the 

King  of  kmgs  and  Lor4 of  lords;  dwelleth  m 

light  unapproachable  and  full  of  glory.     As  he 

is  God  we  received  from  him  our  natural  lite, 

rational  exiilence,  with   all  its  variety  of  rich 

bleffmffs.       In  him  we  live  and  move.     He 

^ives  to  all  life,  and  breath,  and  being,  and  all 

thinjrs       His  omnipotent  arnvftretched  out  the 

heavens  over  our  heads,  as  a  curtain  ;eftab- 

liflied  the  earth ;  fixed  the  fun  in  the  firma- 

irenf  bid  the  moon  to  iliine ;  and  ipread  a- 

round  in  gay  profufion,  the  beauties  of  nature. 

Is  not' this  an  orthodox  creed  }  Is  it  placing 

our  Redeemer  on  an  eminence  too  lotty  and 


PERKINS.  3^1 

magnificent  ?  What  faith  the  fcripture,  the  on- 
ly rule  of  faith  and  pradice  with  rational  Chrif. 
tians  I  Thus  we  read ;  ///  the  beginning  was  the 
word,&  the  word  was  with  God, &  the  word  was  God, 
The  fame  zvas  in  the  beginning  witb  God,  All  things 
were  madebyhlm ;  and  without  him  was  not  anything 
made  that  was  made.  In  him  was  Fife^  and  the  life 
was  the  light  of  men. 

He  has  life  therefore  in  himfelf  originally 
and  independently ;  and  gives  to  all  life  and 
breath,  and  being,  and  all  things,  and  of  courfe 
may  fitly  be  called  life. 

In  a  flill  higher  and  more  exalted  fenfe  is  he 
the  life,  as  he  purchafed  by  his  atoning  blood, 
and  bellows  by  his  purifying  grace,  fpiritual 
life.     The  natural  life  >yhich  we  enjoy  is  deri- 
ved from  him  as  God ;  and  the  life  of  grace 
which  believers  have  is  immediately  from   his 
Spirit.      For  the  Spirit  of  Chrift  dwells  in  all  be^ 
lievers.      He  is  then  the  believer's  life  in  a  di- 
rea  and  glorious  fenfe.     He  lives  in  them  by 
his  grace  and  Spirit;  not  only  procures  for 
them  the  blefling  of  a  rational  exigence,  but  the 
far  fuperior  blefling  of  fpiritual  life.  /  am  cruci- 
fied with  Chrijiy  may  every  believer  fay,  after 
the  example  of  the  apoftle,   and  in  the  fame 
fenfe  precifely;  ncverihekfs  I  live ;  yet  not  I,  but 
Cbriji  liveth  in  me  ;  and  the  Ife  that  I  now  live  in 
the  fiejh,   I  live  by  the  faith  of  the  Son  of  God, 
who  loved  me,  and  gave  himfdf  for  me,     Jefus 
Chrift  is  therefore  moft  eminently  the  believ- 
er'slife.     He  is  the  fountain  of  it;  It  ^oy^^^ 


352 


PERKINS. 


from   him:     It  is  maintained  by  him,  as  the? 
branches  are  maintained  by  the  nutritive  juice 
oi-  the  vine;  For,  according  to  his  own  beautiful 
fimiie,   h^  is  the  vine,  and  believers  the  branch- 
es.     It  is  increafed  by  him:  For  wherever  a 
good  work  of  grace  is  begun,  it  will  not  be  left, 
but  be  carried  on  from  one  degree  to  another, 
till  it  reach  perfection.      And  when  death  ar- 
rives in  ail  its  awful  glooms  and  folemn  fliades, 
it  will  be  confumma'ted  by  him  in  life  eternaU 
Jf'Se  thai  be  rifen  with  Chrift  (this  is  the  very  rea- 
foning  of  St.  Paul)  feek  thofe  things  which  are  a- 
bove,  where  Chrifl  fitteth  on  the  right  hand  of  God^ 
Set  your   affecfion  on  things  above y  7iot  on  thuigs  on 
the  earth.      Foryeaie  dead,  and  your  hfe  is  hid 
with  Chriji  in  God.      V/hen  Chrift  who  is    our  lifi 
fhall  appear,  thenjhall  ye  alfo  appear  with  hirn  in 
glory.     He,  in  brief,  is  the  believer's  life  in  re- 
generation, in  juftification,  in  progreifive  fanc- 
titication,  and  in  glorification.      By   his   dying 
merits  he  bought  lite  for  believers.      By   hi& 
living  example  he  marked  out  the  path  of  life. 
By  his  righteoufnefs  he  intitles  them  to  ever- 
laitin?  life.      By  his  Spirit  he  nouriflies  up  the 
lilb  of  faith.      And,  as  the  final  Judge,  he  will 
lliy  unto  them.  Come  ye  blefied  of  my  Father, 
inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world.  Further, 

He  may  be  denominated  with  great  propri 
ety  the  life,  as  after  tlie   wafres  and  gloom* 
of  death  he  will  raife  all  to  life  again.      It  is 
appointed  for  all  men  once  to  die.     The  debt 


PERKINS.  353 

of  nature  mufl  be  paid.  The  decree  is  pad, 
the  dreadful  fentence  hath  gone  forth,  Diijl  we 
are,  and  untodiiji  we  mujl  return  :  And  Oh,  how 
often  is  it  fulfilled  before  our  eyes!  Man,  poor 
frail  man,  goeth  to  his  long  hoitie,  and  the 
mourners  go  about  the  ftreets.  Around  us 
we  every  where  behold  a  bufy  multitude  :  Rel- 
iefs and  uneafy  in  their  prefent  fituation,  they 
are  incefTantly  employed  in  accomplifhing  a 
change  of  it;  and,  as  ioonas  their  wifli  is  ful- 
filled, we  difcern  by  their  behaviour  that  they 
areas  dilTatisfied  as  they  were  before.  When 
they  expe6ted  to  have  found  a  paradife,  they 
find  a  defart.  And  after  all  the  vain  fliow  of 
life  has  paffed,  death  clofes  the  awful  fcene. 
There  k  not  only  no  dillin6tion  in,  but  no  ex- 
emption from,  the  grave.  There  mingle  pcr- 
fons  of  every  age  and  character,  of  every  rank 
and  condition  in  life,  the  young  and  the  old, 
the  poor  and  the  rich,  the  gay  and  the  grave, 
the  renowned  and  the  ignorant.  The  fmiling 
infant,  the  blooming  youth,  and  the  hoary  head 
mull  all  do  homage  to  the  king  of  terrors.  Our 
friends  who  have  gone  before  us  to  the  folitary 
manlions  of  the  dead,  walked  about  in  their 
day  as  we  do  now  on  the  earth,  enjoyed,  their 
friends,  beheld  the  light  of  the  fun,  and  were 
forming  defigns  of  future  days. — But  now  to 
them  all  is  finally  clofed.  To  them  no  more 
fliall  the  feafons  return,  or  tlie  funarile.  Ko 
more  fhall  they  hear  the  voice  of  mirth,  or  be- 
hold the  face  of  man.  They  are  fwept  from 
the  world,  as  though  they  had  never  "been. 
Vol.     IV.  Yy 


354 


PERKINS. 


They  are  carried  away  with  a  flood  ;  the  wind  has 
pajjed  over  thcmy  atid  they  are  gone.       What  defo- 
lations  has  death  made  of  the  human  race ! 
How  are  all  paft  generations  gathered  into  one 
lonely  abode  !   Muft   not  our  hearts  be  deeply 
afFe6ted  with  this  awful  lot  of  man  !   But  when 
we  open  the  inlpired  volume,    another  world 
difclofes  itfelf  to  view;  our  faith  finds  a  refur- 
re61ion  there;  we  are  taught  that  this  is  notour 
final  ftate;  and  that  at  the  end  of  the  world^when 
the  heavens  fliall  pafs  away  with  agreat  noife, 
and  the  elements  melt  with  fervent  heat,  man 
fliail  come  forth  from  the  chambers  of  putrifac- 
tion  and  duft.      The  whole  human  race,  both 
the  righteous  and  the  wicked,  ihall,  the  fecond 
time,  have  life  from  the  Son  of  Man.     For  the 
Lord  himfelf  fhall  defcend  from  heaven  with  a 
fhout,  with  the  voice  of  the  Archangel,  and  with 
the  trump  of  God;  and  the  dead  in  Chrift  fhall 
rife  firft.      Behold  he  cometh  with  clouds;   and 
every  eye  fhall  fee  him,  and  they  alfo  which 
peirced  him  ;  and  all  kindreds  of  the  earth  fhall 
wail  becaufe   of  him.      The  bending  heavens 
and  burning  world   will  proclaim  his  advent. 
And  his  almighty  voice  fliall  found  through  all 
the  regions  of  the  dead,  and  the  countlefs  mil- 
lions of  the  human  race  fliall  ftart  into  life^  but 
for  purpofes  infinitely  diverfe.      Marvel  not  at 
this ,  for  the  hour  is  coming,  in  the  which  all  that 
are  in  their  graves  JJmll  hear  his  voice,  and  fliall  come 
forth  ;  they  that  have  done  good,  to  the  refnrredlion 
oflfe  ;  atid  they  that  have  done  evil,  to  the  refurrec- 
tion  of  damnation.      The  lea  Ihall  give  up  the 


PERKINS. 


35:5: 


dead  which  are  in  it:  And  death  and  hell  fliall 
deliver  up  the  dead  which  are  in  them.     Again, 
Jefus  faith  unto  her,  I  am  the  refurrediion  and  the 
life.     That  all  mankind  ihall  have  a  relurrec- 
tion  from  the  dead  is  mod  evident  from   the 
following  pallkges  of  inlpired  truth  :  But  now  is 
Chrifl  rifeiiy  and  become   thefirfl-fruits  of  them  that 
Jlept.      For  ftnce  by  man  came  death,  by  man  alfo 
came  the  refurreciion  of  the  dead.      For  as  in  Adam 
all  die^  even  fo  in  Chrijljhall  all  be  made  alive.  And 
futher  on  ;  So  it  is  written,  Fhefirjl  man  Adam  was 
made  a  living  foul,  the  laft  yidam  was  made  a  quick- 
ening  fpirit.      Howbeit  that  was  7iot  firfi  which  is 
fpiritual,  but  that  which  is  natural,  and  afterwards 
that  which  is  fpiritual.      Thefirff.  man  is  of  the  earth, 
earthy;  the fecojid  man  is  the   Lord  from  heaven. 
As  is  the  earthy,  fuch  are  they  alfo  that  are  earthy  ; 
and  as  is  the  heavenly ,  fuch  are  they  alfo  that  are 
heavenly.      Now  this  I  fay,  brethren,  thatfafJ)  and 
blood  cannot    inherit  the  kingdom  of  God  ;  neither 
doth  corruption  inherit  incorruption.      Behold,    I 
fhew  you  a  myjlery :  wefball  not  allflecp,  but  we 
fjjall  all  be  changed,  in  a  moment,  in  the  twinkling 
of  an  eye,   at  the  Iqfi  trump,  (for  the  trumpet  f jail 
found)  and  the  dead  foall  be  raifcd  incorruptible, 
and  wejball  be  chaiiged.       For  this  carruptible  mujl 
put  on   incorruption,    a7td  this  mortal  mujl  put  on 
ifnmortality.      So   when  this  corruption  fxiU  have 
put   on  i  ncorruption,  and  this  mortal  foall  have  put 
on    immortallity,  thenfhall  be  brought    to  pafs   the 
faying  that  is  written,  Death  isfwallowcd  up  in  vic- 
tory.     O  death,  where  is  thyjling  !  O  grave,  where 
is  thyvi&oryl  Becaufe  our  Saviour  will  raife  all 


35^  ?  E  R  K  r  N  S. 

the  human  race  from  the  dead,  he  is  faid  to  be 
the  plague  of  death  and  deftruelion  of  the  grave. 
The  calling-  up  the  body  from  its  ruins  in  death 
is  an  article  no  where  to  be  found  in  nature's 
creed.  The  moft  enlightened  in  the  pagan 
world  did  not  even  think  of  or  hope  for  it. 
When  the  body  was  depofited  in  the^uft,  they 
bid  a  fmal  and  eternal  farewel  to  it.  The 
Chriftian  religion  alone  enables  us  to  look 
through  the  waftes  and  glooms  of  death,  with 
the  pleafing  hopes  of  a  refurredion  of  the  bo- 
dy ;  and  it  will  be  railed  in  fuch  a  manner  too, 
as  to  be  not  only  a  fit  and  commodious,  but 
iplendid  manfion  for  the  reiidence  of  the  im- 
mortal foul.  So  alfo  is  the  refitrreMio7i  of  the  dead. 
It  is  fown  in  corruption ,  it  is  raifed  in  incorruptio?i : 
It  is  fown  in  difljonor,  itjs  rafed  in  glory  :  It  is 
foivn  in  weaknefs,  it  is  rafed  in  power :.  It  is  fown 
(I  natural  body,  it  is  raifed  afpiritual  body. 

Again :,  Jefus  Ghrift  may  fitly  be  called  thi 
life,  as  he  gave  his  life  a  ranfom  for  all.  He 
laid  down  his  life  for  the  children  of  men.  He 
became  obedient  unto  death,  even  the  death  of 
the  crofs.  He  condefccnded  to  take  upon  him 
our  nature,  to  live  in  obfcurity,  to  undergo  pov- 
erty, Ihame  and  reproach,and  to  expire  in  ago- 
nies lor  us.  Man  had  finned,  had  forfeited  life 
and  the  favour  of  God,  became  expofed  to  death 
temporal  and  eternal :  And  no  way  could  he 
be  reilored  to  the  loft  image  and  forfeited  fa- 
vour ol  God,  be  reicued  from  the  ruins  of  the 
grave,  and  railed  to  life  eternal,  but  by  the 
I^on  of  God  undergoing  for  him   the   pains  of 


P  E  R  K  I  N  S,  357 

death.     No  arm  fliort  of  the  divine  could  af- 
ford relief.     And  fuch  was  his  grace,  fuch  his 
benevolence,   fuch  his  pity  for  linning,  guil- 
ty, dying  men,  that  Jefus  Chrift  condelcended 
to  lay  down  his  own  life  tofave  him.     He  gave 
bimfelf  a  ranfom'for  all,      I  am,  fays  he,  the  good 
Jhepherd ;  the  good  Jhepherd  giveth  his  Life  for  the 
JJoeep,     He  died  that  we  might  live.      He  left 
his  :»hrone  of  glory  and  tabernacled  in  clay,  ex- 
changed  the   hofannahs  of  angels  for  the  re- 
proaches of  linners,  a  crown  of  glory  for  a 
crown   of  thorns,  and  the  form  of  God  for 
that  of  a  fervant,  in  order  to  redeem  fallen  lin- 
ners.     Who  being  in  the  form  of  God,   thought  it 
not  robbery  to  be  equal  with  God ;  but  fnade  himfelf 
of  no  reputation,  and  took  upon  him  the  form  of  a 
fervant,  and  was  made   in  the  likenefs  of  men;  and 
being  found  infafhion  as  aman^  he  humbled  himfelf, 
and  became  obedient  unto  death,   even  the  death  of 
the   crofs.      Wherefore    God   hath    highly  exalted 
him,   and  given  him  a  name,    which  is  above  every, 
name ;   that  at  the  name   of  Jefus  every  kneeflooidd 
how ;  of  things  in  heaven,  and  things  in  earth,  and 
things  under  the  earth,  and  that  every  tongue  floould 
€onfefs  that  Jefus  Chrifl  is  Lord,  to  the  glory  of  God 
the  Father.      He  became  poor  that  we  might  be 
rich  ;  rich  in  Chriltian  graces  here,  and  heaven- 
ly glories  hereafter.     For  ye  Imow  the  grace  of  our 
Lord  Jefus  Chrift,  that  though  he  was  rich,  yet  for 
your  fakes  he  became  poor,  that  ye  through  his  poverty 
might  be  rich,  ' 

Lafily,  Jefus  Chrift  is  the  life,  as  he  will  be- 


355  P  E  R  K  I  N  S, 

ftow,  at  the  conciufion  of  the  prefent  fcene  of 
things,  eternal  life  on  all  his  difciples.  This 
is  life  eternal,  to  know  God  and  Jefus  Chrift, 
whom  he  hath  fent.  And  this  is  the  promife 
that  he  hath  promifed  us,  even  life  eternaL  He 
is  called  the  true  God^  and  life  eternaL  This 
is  the  true  God  and  Ufe  eternal,  W  hen  his  friends 
and  followers  ihail leave  this  world;  when  the 
places  that  now  know  them  fhall  know  them  no 
more  ;  K\  hen  they  Ihall  cometo  walk  through  the 
Valley  of  the  ihadow  of  death ;  when  their  proba- 
tion-ftate  fhall  be  terminated,  and  time  and  the 
things  of  time  be  no  more  as  to  them,  then  he 
will  recejve  them,  to  the  joys  and  glories  of  his 
kingdom,  that  they  may  be  where  he  is,  and 
behold  his  glory, — will  admit  them  to  partici- 
pate of  all  the  fublime  felicities  of  eternal  life, 
-But  the  righteous  fliall  g©^  into  life  eternal. 
.After  pronouncing  the  blefled  fentence  of  ap. 
probation,  as  the  fmal  and  univerfal  Judge,  he 
will  retgn  in  life  forever  and  ever  with  them, 
in  that  world  where  all  tears  fliall  be  wiped  a- 
way  ;  where  forrow  and  iighing  fhall  never  en- 
ter ;  where  all  the  foul  fhall  feel,  fliall  be  per- 
fect blifs;  where  all  k  fliall  exprefs,  fhall  be  per- 
fect praife;  where  love  divine  fhall  fill  every 
heart,  and  hofannas  exalted  employ  every 
tongue  tlirough  the  ceafelefs  revolution  of  e- 
ternal  ages. 

II.  The  other  branch  of  the  fubjc6t  was  t  o 
point  out  the  impoifibilty  of  obtaining  accept- 
ance with  God,  but  by  Chrift.      No  man  cometh 


r  E  R  K  I  N  S. 


359 


unto  the  Father,  but  by  me.  As  we  have  dwelt  lo 
long  on  the  iirft  divifion  of  our  fubje61:,  to  a- 
void  repetition  a  few  words  only  need  be  faid 
on  this. 

Jefus  Chrift  then  is  the  only  way  to  the  Fa- 
ther, to  pardon,  to  peace,  and  to  glory.  He 
came  to  feek  and  fave  that  which  was  loft. 
Man  loft  to  God,  in  one  fenfe,  and  loft  to  hap- 
pinefs,  wanted  a  way  opened  for  his  return  to 
God ;  reftoration  to  his  image,  and  re-inftate- 
mentin  his  favour;  to  be  renewed  andjuftifi- 
ed ;  to  be  reconciled  to  God,  and  to  have  God 
reconciled  to  him ;  and  to  have  a  friendly  in- 
tercourfe  commenced.  This  is  done  by  the 
Saviour.  And  mankind  can  truly  know,  ac- 
ceptally  worfliip,  and  rightly  ferve  thefupreme 
Being,  or  finally  fee  his  face,  and  enjoy  his 
prefence,  only  by  him.  A  mediatory  falvation, 
a  propitiatory  facrifice,  an  atonement  for  fin 
is  of  abfolute  neceflity.  The  divine  nature 
muft  be  placated,  the  divine  law  honored,  di- 
vine juftice  fatisfied,  and  divine  holinefs  difplay- 
ed.  We  cannot  come  to  the  Father,  but  by 
the  Son.  He  muft  be  our  mediator  to  intro- 
duce us  to  the  throne  of  grace,  and  his  Father's 
favorable  regards.  He  muft  mediate  and  plead 
for  us,  be  our  advocate  and  patron,  hope  and 
dependance.  And  this  is  the  record,  taht  God  hath 
given  to  us  eternal  life ;  and  this  life  is  in  his  Son. 
He  that  hath  the  Son  hath  life ;  and  he  that  hath  not 
the  Son  hath  not  Ife.  Whofoever  denieth  the  Son^ 
the  fame  hath  not  the   Father,      Neither  is  there 


^6o  P  E  R  K  I  N  S. 

Jalvation  in  any  other ;  for  there  is  non6  other  name 
iinder  heaven  given  among  men  whereby  we  mujf  h 

Javed.'  Other  foundation  can  no  man  lay,  than  that 
is  laidy  even  Jefiis  Chrijl, 

This  is  a  do6lrine  of  the  higheit  poffible  mo- 
ment in  itfelf,  and  efpecially  feafonable  in  the 
prefent  day,  when  fo  many  are  calling  off 
ftri6l  and  pure  religion,  are  recurring  back 
to  NATURE^s  LIGHT,  boaftiug  that  it  alone  is 
adequate,  denying  the  Lord  that  bought  them, 
and  deluding  and  llattering  themfelves  with  the 
idea,  that  there  is  no  need  of  a  Saviour  to  ex- 
piate fm,  and  open  the  way  to  heaven  and  its 
felicity.  Whatever  high  notions  of  the  digni- 
ty of  man  and  of  human  merit  any  may  be  dif - 
pofi^d  to  entertain,  to  whatever  vain  refuges 
men  may  refort,  whatever  contempt  they  may 
aiFe6l  to  caft  on  the  gofpel  and  a  mediatory  in- 
terpofition,  it  is  an  eternal  truth,  that  no  reli- 
gion can  be  acceptable  to  the  Deity,  which 
doth  not  embrace  the  atonement  of  his  Son. 
No  man  cometh  nnto  the  Father,  but  by  ?ne.  He 
is  the  only  ark  of  fafety.  He  is  the  only  foun- 
dation of  hope  laid  in  Zion,  upon  which  we  may 
reft  our  eternal  all.  He  is  the  fole  depend- 
ance  of  loft  man.  Out  of  him  there  is  no  help, 
no  hope,  no  remedy  for  the  guilty.  Pardon, 
faivation,  peace  and  acceptance  with  the  fu- 
preme  Being  out  of  him  it  is  impollible  to  ob- 
tain. He  is  the  way,  the  truth,  and  the  life  : 
No  man  cometh  unto  the  Father,  but  by  him. 
He  is  the  help  of  the  hclplefs,  the  hope  of  the 


PERKINS.  35t 

hopelefs,  the  health  ot  the  fick,  the  ftrength  of 
the  weak^  the  riches  of  the  poor,  the  peace  of 
the  difquieted,  the  comfort  of  the  afflicted,  the 
light  of  thofe  that  fit  in  darknefs,  the  compan- 
ion of  the  difconlolate,  the  friend  of  the  frieiid- 
lefs,  the  way  of  the  bewildered,  the  wifdom  of 
the  ignoratit,  the  righteoufnefs  of  the  guilty, 
the  fan<5lification  of  the  unholy,  the  redemption 
of  the  wretched,  and,  to  fay  all  in  a  word^  the 
falvation  of  the  loll. 

In  the  review  of  this  pleafing  fubje6l,  can  we 
refufe  to  admire  the  riches  of  a  Saviour's  con- 
defcenfion  and  grace  ?   We  know  not  how  to 
think  or  fpeak  worthily  upon  fo  delightful  and 
beautiful  a  fubjeft.      Could  we  fpeak  with  the 
tongue  of  men  and  angels,  in  ftrains  of  celeftial 
eloquence,  the  half  of  its  praifes  would  be  Hill 
unfpoken.     All  is  llupendous  humiliation,  from 
his  Father's  throne  to  the  accurled  tree.      All 
is   aftonifhing  exaltation,   from  the   forrow  of 
dea;tb,  and  the  tomb  of  Jofeph  of  Ariuiathea,  to 
the  joys  of  heaven,   and  the  riglit  hand  of  tlie 
Majefty  on  high.      All  his  inniienle  progrels  of 
condefcenfion  and  love  was  for  us.      *'Ilis  myf- 
'•"terious  incarnation  unites  and  endears  us  to 
'^God ;  his  natural  birth  procures  our  regcncra- 
^'tion  ;  his  unfpotted  life  rellores^us  to  a  blilf- 
''ful  immortality ;  his  bitter  agonies  give  uc  ' 
"calm  rcpofe ;    his  bloody  fwcat  waflies  away 
'""our  ma'nifold  pollutions;  liis  deep  wound  dif- 
'■^tils    tiie  balfom  whicli  heals   our  dii orders  ; 
''hisperfe6t  obedience  is  our  i\vi\  title  to  tMul 
Voi.      IV.  7.7. 


352  PERKINS. 

"'lefs  felicity ;  his  full  atonement  purchales  our 
*^^free  juftification ;  his  cruel  death  is  the  fpriftg 
^'of  immortal  life;  his  grave  tlie  gate  of  hea- 
^*^ven;  his  refarre(5lion  the  pledge  of  glory; 
^'hisafcenfion  the  triumph  of  our  fouls;  his  fit- 
^'ting  at  the  right  hand  of  the  Majefty  on  high 
^^the  earnell  of  our  future  coronation  and  exalt- 
^'ed  felicity;  and  his  prevailing  interceffion 
*^*the  mexhauftible  fountain  of  all  our  bleffrngs/' 
What  grace  !  what  benevolence  !  what  mer- 
cy infinite,  incomprehenfible,  unparallelled  in 
all  the  records  of  eternity,  are  difplayed  in  the 
redemption  of  a  ruined  world  by  a  Saviour  ? 
Well  might  he  fay  of  himfelf,  /  am  the  -way^ 
and  the  truth,  and  the  life :  No  man  cometh  unto 
the  Father y  but  by  me. 

The  whole  difcourfe  will  be  clofedby  a  fhort 
exhortation  to  all  that  hear  me;  to  repair  to 
the  Son  of  God  for  help  and  hope.  Children 
of  men,  hear  the  voice  of  mercy  and  redeem- 
ing love.  This  day  you  have  had  fet  before 
you  Chriit  Jefus  the  Lord  as  the  way,  the  truth, 
and  the  life.  No  do61;rine  can  be  more  impor- 
tant; no  fubjetSt  can  be  more  interefting. 
Hear  then  the  glad  tidings  of  falvation  and 
pardon.  Behold  him  who  is  the  way  of  life; 
the  only  path  to  eternal  felicity ;  the  wonder 
of  angels;  the  joy  of  all  heaven;  the  refuge 
of  poor,  peri  filing  mortals.  O  I  fly  to  this 
Saviour.  Hear  his  fweet  voice.  Receive  his  of- 
fered grace.  Be  convinced  of  your  need  of- 
help,  and  rcfort  to  him  for  pardon  and  peace, 


PERKINS.  363 

asi.your  teaching  prophet,  atoning  prieft  and 
ruling  king,  the  almighty  friend  of  man. 
Then  will  your  lives,  ill  your  relpe<5live  placeig 
and  ftations,  be  ufeful ;  your  death,  whe  never 
it  fliallcome,  peaceful ;  your  account  at  the  en- 
lightened tribunal  joyful ;  and  your  eternity 
blefled. 


SERMON     LXXVIL 

GOD'S  SOVEREIGNTY  inCONFERRING 
MEANS  and  GRACE, 

BY 

NATHAN  KERR,     A.     M. 

Minijler  cfthefirji  Prejbyterian  Church,  in  Gqfljcn, 
State  of  New-York, 

Rom.  ix.   2  1, 

Hath  not  the  potter  power  over  the  clay,  of  the 
fame  lump  to  make  one  vejfel  unto  honor,  and  another 
unto  dijijonor  ^ 

ST.  Paul  had  plainly  afferted,  and  largely- 
proved,  in  this  epiftlc,  that  juftification  and 
falvation  were  only  to  be  obtained  by  faith  in 
Chrift,  and  not  by  the  law.  In  the  beginning 
of  this  chapter  he  exprefleth  his  great  and  ten- 
der concern  for  thejewifh  nation,  who  fo  gen- 
erally rejeded  Chrift.  /  fay  the  truth  in  Chrift^ 
I  lie  not,  my  co.ifcience  alfo  bearing  me  witnefs  in 
the  holy  Ghqjl,  thai  I  have  great  heavinefs  and  con- 
iinualforrow  in  my  heart.  For  I  could  wijh  that  my- 
Jelf  were  accurfed  from  Chn/l  for  niy  brethren,  my 
kinfmen  according  to  the  Jiejh :    Who  are  Ifrael- 


2^i^e  K  E  R  R. 

lies'^  to  whom  pertaineth  the  adoption y  and  the  glo- 
ry y  and  the  covenants,  and  the  giving  of  the  law^ 
and  thefervice  of  God,  and  the  promifes. 

Here  it  is  obfervable,  that  among  many  great 
favors  confered  upon  that  people,  he  mentions 
the  promifes.  The  promifes  were  made  to  A- 
braham  and  his  feed,  called  afterwards  the  Ifra- 
el  of  God.  The  great  fundamental  promife 
was,  /  will  be  a  God  to  thee,  and  to  thy  feed  after 
ibee. 

St  Paul,  as  he  intended  and  did  largely  treat 
of  the  reje61ion  of  the  Jews,  and  calling  of  the 
Gentiles  to  be  the  people  of  God,  gives  a  dif- 
tini5l  anfwer  to  fundry  obje6lions  that  might 
be  made  to  the  divine  conduct  and  faithfulnefs 
in  this  matter. 

Firft,  With  refpen^  to  the  promifes,  and  par- 
ticularly the  great  one  before  mentioned,  I 
will  be  a  God  to  ihee^  and  to  thy  feed  after  thee.  It 
might  be  objected.  This  proinife  was  not  fulfil- 
led, for  great  numbers  of  them  had  periflied  ; 
and  if  the  Jews  were  to  be  rejeded,  many  more 
would  perifli. 

To  this  the  apoflle  fays,  they  were  not  to 
conceive  the  wordof  Godhadtaken  no  efFe6t,or 
that  God  was  unfaithful.  For  they  are  not  all 
Ifrael,  which  are  of  Ifracl ;  neiihrr  hecaife  they  are  of 
the  feed  of  Abraham,  are  they  all  children. 


KERR.  3^7 

Thus  he  teacheth,  what  is  alfo  plainly  aiTert- 
ed  in  other  parts  of  holy  writ,  viz.  That  tbey 
arc  of  the  feed  of  Abraham,  in  the  mod  im- 
portant lenfe,  who  are  made  partakers  of  A- 
braham's  faith,  and  that  thefe,  and  thefe  only, 
are  intituled  to  the  iaving,  fpiritual  bleflings 
promifed  to  Abraham  and  to  his  ieed  :  To  thefe 
God  has  proanifed  to  be  their  God  in  the  higheft 
lenfe.  This  bleffing  God  hath  not  promifed 
to  all  the  natural  offspring  of  Abraham  ;  but 
that  he  would  give  them  the  land  of  Canaan, 
the  divine  oracles  and  inftitutions,  and  own 
them  asfuftaining  a  covenant  relation  to  him,  fo 
long  as  they  walked  in  his  ways,  and  obferved 
his  commandments  to  do  them. 

That  God's  promife  doth  take  effect  St.  Paul 
proves,  not  only  by  faying.  They  are  not  all  Jf- 
rael  that  are  of  Ifrael ;  butaiTerts,  In  Ifaacfiall 
thy  feed  be  called. 

He  farther  illuftrates  the  matter  by  intro- 
ducing the  affair  of  Rebecca,  who  had  conceiv- 
ed by  Ifaac.  For  the  childreti  being  not  yet  born, 
neither  having  done  any  good  or  evil^  that  the  pur- 
pofe  of  God  according  to  eleBicn  might  fla?id,  not 
of  works,  but  of  him  that  callcth,  it  was  faid  mito 
her.  The  elder floall  ferve  the  younger  ;  as  it  is  writ- 
ten,  Jacob  have  I  loved,  but  EJau  have  I  hated. 

Thus  the  apoftle  reconciles  the  difriculty 
that  arifeth  from  a  confideration  of  the  rejeo 
tion  of  the  unbelieving  Jews,  aud  the  word  of 
promife. 


368  KERR. 

I.  By  explaining  the  true  meaning  of  the 
promife ;  viz  :  That  it  was  not  made,  in  the 
higheft  fpiritual  lenfe,  to  all  the  natural  feed ; 
but  only  to  thofe  who  fliouldbe  the  feed  of  A- 
braham  by  faith. 

II.  By  alferting  and  proving  the  abfolute 
fovereignty  of  God,  in  difpofing  of  the  children 
of  men  ;  and  at  the  fame  time,  anfwers  a  cavil 
againft  the  do6lrhie  exprelfed  in  the  X4th  verfe 
and  on  :  IVhat  fjjall  we  fay  then  ?  Is  there  nnrigh" 
teoyfnefs  zvith  God  f  God  forbid.  For  be  faith  to 
Mofes,  I  will  have  mercy  on  whom  I  will  have  mer- 
cy, and  I  will  have  compaffion  on  whom  I  will  have 
compel ffion.  So  then  it  is  not  of  him  that  willeth, 
nor  of  him  that  runneth;  but  (f  God  that  Jheweth 
mercy. 

This  he  illuflrates  alfo  by  the  inftance  of 
Pharaoh.  For  the  fcripture  faith  tmto  Pharaohy 
Even  for  this  fame  piirpofe  have  I  raifed  thee  i{p,that 
Imightfieiv  my  power  in  thee,,  and  that  my  name 
might  be  declared  throughout  all. the  earth.  God 
had  determined  to  withhold  his  grace  from  Pha- 
raoh, and  to  allow,  or  permit  him  to  take  the 
courfe  to  which  his  proud,  llubborn  heart 
prompted  him. 

/Vll  the  children  of  men  are  plunged  alike 
i%itc)  a  ftate  ot  fm  and  miiery,  equally  under 
guilt  by  the  apoltacy,  and  expofed  to  wrath. 
CTod  in  a  love  reign  way  picks  out  fome  of 
the  fallen,   apoltatizcd   race,  and  makes  them 


K  E  R  R.  3^9 

Vefiels  of  grace  and  glory.  The  apoftle's  ar- 
gument is,  there  is  no  unrighteoufnefs  in  God's 
proceeding  thus.  Then  in  the  19th.  verfe  he 
introduceth  another  obje<5^or.  Thou  wilt  fay 
then  unto  Jne,  JVby  doth  he  yet  Jind  fault f  JVbo 
hath  refifled  his  will?  To  which  he  anfwers, 
iSlay  hut,  O  man,  who  art  thou  that  replieft  againfl 
God  f  Shall  the  thing  formed  fay  unto  him  that  for- 
med it.  Why  hafi  thou  made  me  thus  ?  Haib  not 
the  potter  power  over  the  clay,  of  the  fame  lump  to 
make  one  vefjel  unto  honor,  and  another  to  diJJsojiosf 
Thus  the  apoftle  alTerts  God's  right,  as  the  {o- 
vereign  owner  and  ruler  of  the  world,  to  bcftov/ 
fpe.cial  flivors  on  fome,  which  he  withholds  from 
others  of  the  fame  defcripti6n. 

In  difcouriing  from  thefe  words,  I  propofe 
to  (how, 

I.  That  all  mankind,  Jews  and  Gentiles, 
are  in  a  ftate  of  fin  and  guilt,  expofed  to  wrath^ 
and  fo  are  juftly  as  abfolutely  at  the  dilpofal 
of  God,  both  with  refpe6l  to  his  giving  them 
external  means,  and  befcowing  on  t\\Q.m  fpecial 
grace,  as  the  clay  is  at  the  difpofal  of  the  pot- 
ter. 

II.  Shall  briefly  confider  the  principal  ii.i;.iii.4 
which  God,  here  reprelented  by  the  potter, 
ufeth,  in  forming  fome  to  be  velTcls  nntc* 
jionor. 

III.  Conclude  with  foiue  improvement. 


A  {\  a 


j>jo  K  E  R  R» 

I.  That  all  mankind,  Jews  and  Gentiles,  are 
in  a  ftate  offm  and  guilt,  expofedto  wrath,  and 
foare  jullly  as  abiblutely  at  the  difpofal  ot  God, 
both  with  reiped  to  his  giving  them  external 
means/ and  bellowing  on  them  fpecial  grace,  aa 
the  clay  is  at  the  difpofal  of  the  potter,  will  ap- 
pear from  the  following  confiderations, 

I.  That  God  made  Adam  in  his  own  image, 
a  free  voluntary  agent,  capable  of  Handing, 
but  liable  to  fall ;  and  that  he  was  placed  as  the 
public  head  or  reprefentative  of  his  pofterity  : 
That  God  gave  him  a  law,  as  a  rule  of  his  obe- 
dience, annexing  death  to  him,  and  his  pgjlerky, 
as  the  penalty.  That  we  take  great  care,  and 
have  our  ideas  of  this  matter  regulated  by  the 
holy  fcriptures,  and  fo  be  prepared  to  conient 
to  the  truth  of  it ;  and  acknowledge  humbly, 
that  in  Adam  we  finned  and  died,  is'  of  great 
importance. That  we  be  able  alfo  to  fee  and  ack 
nowledge  that  Adam  was  to  blame  for  hislin,  and 
that  there  is  juftice  and  propriety  in  imputing 
it  to  us.  That  it  is  a  juH;  and  glorious  thing  in 
God  to  determine,  that  the  poilerity  of  Adam 
ihould,  becaufe  of  their  connection  with  him, 
come  into  the  world  devoid  of  the  holy  moral 
image  of  God ;  and,  inftead  thereof,  have  fuch 
iin  indwelling,  permanent,  powerful  propenfity 
to  iin,  as  willcetainly  lead  them  to  eternal  ru- 
in,unlefs  it  be  counteracted  by  means  and  divine 


1 

grace 


Thefe  are  indeed  fome  of  the  leading  truths 


KERR.  3^1 

of  divine  revelation.     And    we  acknowlede-e 
there  are  iome  difficulties   involved  in  the  al- 
fertion,  thatGod  hath  foreordained  wha,tfoever 
comes  to  pals,  and  yet  that  Adam  was  in  fuch 
a  fenfe  a  free   agent  as  conftitutedhim  a  prop- 
er fLibje<5l  of  praife  and  blame.      Adam,  having 
received  his  exiftence  from  another,   conmm- 
nicates  the  idsa  of  his  being   very  inferior  to 
his  Creator,  who  is  abfolutely  perfe<^^  and  un- 
changeable. God  faw  proper,  in  his  infinite  wif- 
dom,  to  place  in  the  icale  of  being  fiich  a  cre- 
ture  as  man,  endowed^  as  he  was,  with  certain 
degrees  of  wiiat  may  be  called  natural  and  mo- 
ral excellency"  or  ability.     An    independent, 
felf-fufficient,  almighty    creature  cannot  exift. 
Great  degrees  of  dependency  on  God,  theCre- 
ator  and  Preferver  of  all  things,  are  infepara- 
ble  from  creatures,  both  with   refpe^t  to  the 
exiftenee  and  exercife  of  every  kind  of  power. 

Some  have  afTerted,  that  there  is  in  the  hu- 
man will  a  felf  determining  power,  or  that  the 
human  will  is  free,  and  that  this  was  neceilkry 
to  conftitute  man  a  moral  agent,  or  render  him 
a  proper  fubje(5l  of  blame  or  praife.  Others 
deny  this,  in  the  fenfe  in  which  it  is  aflerted, 
and  affirm  it  improper  to  fay  at  all,  the  human 
will  is  free ;  but  that  man  is  free  to  do  what  he 
wills  ;  or  is  a  voluntary  freeagent,  at  liberty  to 
a6tor  not  a6t, according  to  the  didates  of  his  wiJI. 
It  is  alfo  aflerted,  that  human  volitions  are  to 
be  ranked  among  effe&s,  which  are  produced  by 
caufcs  foreign  to  them,  and  fo  conclude,  that 


37- 


K  E  R  R- 


the  will  is  determined  by  fome  extrinfic  caufe, 
that  is,  by  Ibmething  without,  or  cliftin(^l:  from, 
itfeir.     Thus,,  in  the  chain  of  caufes  that  pro- 
duce effe6ls5  they-run  up  to  the  firft  caufe    of 
all  thingvS,  which  is  God ;  and  exculpate  the  e- 
ver-bleifed  and  holy  God  from  blame,  in  intro- 
ducing, by  a  neceifary  conne6lion  of  caufes  and 
events,  Ithe  iirll  linful  human  volition,  by  fay> 
ing,  that  the  iinfulnefs  of  it,  and  of  every  one 
elfe,  lies,  not  in  its  caufe,   but  in   its  nature. 
Therefore,  though  the  volitions  and  actions  of 
a  moral  •agent   are  nece-frary,  with 'that  kind 
of  necellity  which  exifts  between  moral  caufes 
and    effeds,    yet    they   may  be  blameable  and 
praife- worthy. 

This  aflair  mayalfo^be  reprefented  by  faying, 
that  God  placed  Adam  as  the  public  head  and 
rcprefentative  of  his  pofterity,  with  fuch  abili- 
ties as  it  pleafed  God  to  give  him,  conftantly 
however  dependent  upon  his  Maker,  in  every 
poilibleView;  andfthat  it  pleafed  God,in  his  in- 
finite wiidom,  to  withold  fromhimthat  divine  in- 
fluence which  was  neceliary  to  his  continuance 
•  in  his  holy  fiate,  and  that  immediately  being 
left,  he  fell. 

Others  fay,  that  God  made  man  in  liis  own 
image,  capable  to  iiand  and  liable  to  fall;  that 
God  permitted  his  faifjand  overruled  it  in  a  wife 
and  powerful  man-ner,  fo  that  he  has  brought 
i^vccit  good  out  of  great  evil. 


KERR.  373 

The  Chriftian  world  are  very  fenlible  that 
the  introdu6tion  of  fin  is  a  matter  of  great 
niyftery,  and  that  clouds  and  darknefs  hang  o- 
ver  it.  I  fhall  at  prefent  fay  nothing  more 
concerning  it  : — Nor  Ih all  I  attempt  to  illuf- 
trate  the  wifdom,  jiiltice  and  goodnefs  of  the 
divine  conftitution,  which  placed  Adam  as  the 
foederal  head  of  his  pofterity.  Let  it  fuffice  to 
fay  it  was  do?iehy  the  infinitely  wife,  holy,  juft 
and  merciful  God,  the  glorious  head  of  the  u- 
niverfe.  And  Jhall  not  the  Jtldge  of  all  the  earth 
do  right  ^  Let  it  fuffice  alio  to  fay,  that  Adam 
thus  placed  did  fin ;  was  truly  and  really  to 
blame  for  his  fin;  and  that  his  pofterity  finned 
and  died  in  him.  So  that  it  is  afa6l,  an  awful 
and  lamentable  truth,  that  we  have  been  Jhap^n 
in  iniquity,  and  conceived  in  Jin  ; — are  difpoled,  as 
foon  as  capable  of  moral  exertions,  to  do  evil, 
and  averfe  from  that  which  is  holy  and  good. 

The  old  teftament,  no  doubt,  teacheth,  that 
Adam's  pofterity  were  included  with  him  in 
the  covenant  God  entered  into  with  him,  and 
the  denunciation  of  the  threatning,  as  appears 
from  the  curfe  upon  the  ground,  which  was  to 
be  inhabited  by  his  pofterity,  and  by  the  effe6ts 
which  foon  took  place  in  confequence  of  the 
fall.  But  the  new  teftament,  which  explains 
much  of  the  old,  throws  great  light  on  this 
matter,  and  aflerts,  that  by  one  tnanjin  entered 
into  the  world,  and  death  by  Jin  ;  and  fo^lcath  pajf- 
ed  upon  all  men,  for  that  all  have  Jin  ned. 


374  KERR. 

But  to  make  the  matter  Hill  more  clear,  and 
leave  no  room  to  fappofe  that  none  lufFered 
the  penaltyof  death,  but  thofe  who  were  guiltyof 
aduai  lin  againll  aknown  law,  the  apoftle  adds. 
For  until  the  law,  that  is,  before  the  giving  the 
written  law  by  Mofes,  fin  was  vi  the  world  : 
but  fm  is  ?iot  imputed  where  there  is  7io  law:  And 
farther  adds.  That  death,  which  was  the  penalty, 
reigned  from  Adamto  Mofcs,  even  over  them  thathad 
notfnned  after  the  fimilitude  of  Adam's  tranfgref 
fion.Thcit  is,  death,  the  wages  of  fin,  was  fuffered 
by  infants,  who  had  not,  as  Adam  had,  actually 
broken  a  known  law.  This  one  man,  by 
whom  fin  entered,  was  Adam.  For  Paul  fays^ 
I .  Cor.  15.22.      Li  Adam  all  die, 

II.  It  will  appear  that  all  mankind,  Jews 
and  Gentiles,  are  in  a  Hate  of  fin  and  guilt,  and 
io  are  juilly  expofed  to  wrath,  from  a  confide- 
ration  of  the  univerfal  wickednefs  of  mankind, 
which  I  fiiall  not  now  take  time  to  defcribe. 

III.  From  the  holy  oi'acles  of  God.— Of  the 

old  world  it  was  faid,  that  every  imagination  of 
the  thoughts  of  majis  heart  was  only  evil  continual^ 
ly.  In  .another  place,  The  imagination  of  man  s 
heart  is  evil  from  his  youth.  Very  remarkable 
is  that  pallhge  in  Job.  What  is  man,  that  he 
fculd  be  dean  ?  And  he  that  is  born  of  a  woman, 
that  hefjould.  be  righteous  ^  Behold,  he  putteth  no 
inifl  in  his  faints ;  yen,  the  heavens  are  not  clean  in 


KERR,  37^ 

bisjtghf.  How  much  more  aborninable  and  jiltby 
is  ma?i,  which  drinkeih  iniquity  like  water  f  The 
Pfalmift  lays.  Behold,  I  wasfmpen  in  iniquity ; 
and  in  fin  did  my  mother  conceive  me.  Jeremiah 
declares.  The  heart  is  deceitful  above  all  things,  and 
defpcrately  ivicked ,  who  can  knoivitf  Our  Lord 
fays,  Out  of  the  heart  proceed  evil  thoughts,  inurder 
&c,  as  out  of  their  native  fountain.  The 
fame  truth  is  taught  by  bur  Saviour,  when  he 
affirms.  Except  a  man  be  born  again,  he  can- 
not fee  the  kifigdoni  of  God.  And  when  the  au- 
thor of  our  text  is  proving  that  j unification 
cannot  be  obtained  by  the  deeds  of  the  law, 
but  by  faith  in  Chrifl,  he  fhows,  that  both  Jews 
and  Gentiles  were  under  fin,  though  the  lat- 
ter had  not  the  written  law  ;  That  all  had  dene 
wickedly ; — there  is  none  righteous^  no  fwt  one  ;  yea, 
there  is  7ione  that  doeth  good,  no  not  one. 

Thus  it  appears,  that  all  mankind,  Jews  and 
Gentiles,  are  in  a  ftate  of  fin  and  guilt.  We 
have  finned  in  our  reprefentative,  and  all, 
who  have  obtained  a  capacity  for  perfonal,  ac- 
tual fin,  have  broken  God's  law.  Now  if  the 
law  is  good, -the  penalty  proper,  and  if  all  have 
broken  it,  then  all  are  jullly  obnoxious  to 
punifimient,  and  nothing,  but  an  a6t  of  grace, 
can  prevent  the  execution  of  the  fentence. 
The  law  declares  the  Imner  fliall  die. 

True,  and  a  glorious  truth  it  is,  that  Chrilt 
our  Mediator  has  perfec^tly  kept  tlie  divine 
law;  died  the  death  of  the  croTs :   '       inifen 


y^6  K  E  R  R;. 

from  the  dead  ;  has  afcended  into  heaven ;  and 
is  there  clothed  with  authority^  with  full  pow- 
er, as  the  great  executor  of  the  divine  purpofes> 
to  give  eternal  life  to  men. — But  to  whom  ?  To 
all  men  ?   No.   Chrift  teacheth  us  what  to  be'-^  * 
lieve  concerning  this.      Juft  before  his  fuflf-. 
ering,  he  lift  up  his  eyes  to  heaven,  and  faid. 
Father,  the  hour  is  come ;  glorify  thy  Soti,  that  thy 
Son  alfo  may  glorify  thee:  As  thou  hajl  given  him. 
power  over  alljleflj,  that  hefJjoulcl  give  eternal  life 
to  as  many  as  thou  haft  given  him.     Agreeably  to 
thisvve  are  told  in  the  Ads,  That  when  Paul 
and  Barnabas  were  reje6led  by  the  Jews,  they 
turned  to  the    Gentiles,   and  informed  them. 
That  Chrift  wasfetto  be  a  light  of  the  Gentiles, 
thai  hefhoiild  he  for  falvation  to  the  ends  of  the 
earth :  And  when  the  Gentiles  heard  this,  they  were 
glad,  and  glorified  the  word  of  the  Lord:  And  as 
many  as  were  ordai?ied  to  eternal  life,  believed.   Be- 
lievers in   Chriil  are  frequently  fpoken  of  as 
thofe  who  were  under  the  law,  were  dead  in  fin, 
and  under  the  curfe  ;  but  they  are  wajhed  zvith  the 
waddng   of  regeneration,  they  are  renewed  by  the 
holy  Ghoft.      Repentance  is  given  to  them,  faith 
is  given,  according  to  the  divine,  eternal  pur- 
pofc  which  he  purpofed  in  Chrift  before  the 
world  began. 

We  do  not  know,  nor  can  we  know,  who 
thcfe  veilels  unto  honor  arc,  until  ,they  are 
called  and  fandifyed,  bring  forth  fruits  meet 
■■ov  repentance,  and  fo  by  an  holy  life  and  con- 
veriation  catile  their  light  to  Ihine  in  the  world. 


KERR, 


377 


This  effe&util  calling,  thhzmjhing  of  regeneration, 
and  renewing  of  the  holy  Ghqft,  is  not.  of  him  that 
ivilleth,  nor  of  him  that  runneth ;  but  of  God  that 
fJoeweth  mercy.  Agreeably  to  this^  John,  fpeak- 
ing  of  them  who  had  power  to  become  thefons  of 
God,  adds,  Who  were  born,  not  of  blood,  nor  of  the 
tvill  of  man,  but  of  God, 

Seeing  then  that  all  have  finned  in  Adam, 
that  all,  who  have  been  capable  of  a6tual  fin, 
have  tranfgrefled,  and  fo  are  juftly  dead  in  law; 
and  God  is  not  bound  by  any  promife  to  fhow 
mercy  to  all,  and  none  deferve  it ;  feeing  alfo 
that  God  gives  his  written  law  and  other  means 
only  to  fome  nations;  and  by  his  Son  gives 
fpiritual  and  eternal  life  only  to  a  part  where 
his  gofpel  is :  Therefore  we  may  conclude, 
that  men  are  as  abfolutely  at  the  difpofal  of 
the  great  Jehovah,  both  with  refpe6l  to  grant- 
ing the  external  means,  and  the  bellowment  of 
fpecial,  fandifying  grace,  as  the  clay  is  at  the 
difpofal  of  the  potter,  who  can,  and  does,  with 
great  propriety,  take  parts  of  the  fame  large 
lump,  and  make  veffels  to  diiierent  ufes. 

We  now  proceed  to  iho:  fecond  head,  which 
is  briefly  to  mention  fome  of  the  principal  means, 
which  God,  here  reprefentedby  the  potter,  uf- 
etl^in  forming  lome  to  be  vej]els  unto  honor. 

JefusChrift  hath  been  from  eternity  defign- 
cd  of  God  a  Mediator  between  God  and  man. 
By  him  God  made  the  world.  By  him  fnmrr^ 
Vol.     iV.  Bbb 


578  KERR. 

of  Adam's  race  are  enlightened,  redeemecJ, 
f^nclified,  and  faved  from  wrath.  Chrift  has 
gracioufly  interfered  in  the  chara6lers  of  pro- 
phetj  prieft  and  king.  As  a  Prophet,  he  has 
given  men  much  inftru6tion.  In  ancient  times, 
before  his  incarnation,  he  appeared  as  the  an- 
gel of  the  covenant,  and  gave  falutary  and  ne- 
cefiary  ini!ru6lions.  By  the  influence  of  the 
holy  Spirit,  which  is  the  Spirit  of  Chrift,  wc 
have  the  holy  fcripturc,  that  infallibly  v/ritten 
guide,  which  giveth  true  information  refpe^l- 
ing  our  apoftacy,  and  the  ijiethod  of  recovery. 
In  due  time  Chrift  afflimed  the  body  God 
prepared  ;  came  into  the  world,  a  light  to 
lighten  the  nations ;  and  invited  thofe  that  la- 
bored, and  were  heavy  laden,  to  come  unto 
him  that  they  might  find  rcjl  to  their  fouls.  As 
a  PRIEST,  he,  once  for  dl,  made  a  fufficient,  a 
full  and  fatisfa6lory  facrifice  of  himfclf  to  God 
for  the  fins  of  thofe  whom  God  had  given  him, 
and  is  afcended  into  heaven,  there  to  make 
continual  intercefTion  for  thofe  who  are  difpof- 
ed  and  enabled  to  come  unto  God  by  him.  As 
a  KING,  he  is,  according  to  antient  promife,  ex- 
alted upon  God's  holy  hill  of  Zion;— thrones, 
dominions  and  principalities  aremadefubje61:  to 
him.  All  power  in  heaven  and  on  earth  is  given 
into  his  hand,  that  he  may  give  eternal  life  to  as 
many  as  the  Father  has  given  him.  We  are 
alfo  told  that  he  has  the  keys  of  hell  and  of 
death.  So  that  he  is  ruling  in  lieaven^  earth  and 
hell ;  in  the  hearts  of  his  people ,  and  over  all 


KERR,  379 

his  and  their  enemies.  As  the  great  head  of 
his  chufch>  Chrift  hath  inftituted  ordinances  to 
be  obferved  by  it;  baptifm  as  the  door  of  ad- 
miflion  ;  the  Lord's  fupper  for  commemoration^ 
inrtru6lion,  growth  in  knowledge  and  grace ; 
which  ordinances  are ;God's  covenants  ot  pro- 
mife ;  *  in  which  he  promifeth  ilill  to  be  a 
God  to  his  people,  and  calls  upon  them  to  ac- 
cept of  offered  mercy. 

Father,  before  Chrift's  afcenfion,  he,  airur- 
ing  his  apoftles  of  his  authority  for  the  purpofc, 
faid.  Go  ye  therefore,  and  teach  all  nations,  baptiz- 
ing them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  holy  Ghofl  ;  teaching  them  to  ohferve  all 
things  whatfoever  I  have  commanded  you  ;  and  lo, 
I  am  with  you  alway,  even  to  the  end  of  the  world. 
They  went  according  to  thofediredions ;  they 
taught,  baptized  J  planted  churches^  watered 
them,  governed  them,  and  ordained  others  al- 
fo  to  teach,  to  preach,  to  adminfter  ordinances 
and  govern,  in  conjun6lion  with  fuch  other  rul- 
ers as  the  new  teftament  calls  govcrnmcfits,  or 
governors,  who  did  not  labor  in  the  word  and 
do(5lrihe. 

Here  it  is  worthy  of  obfervation,  the  apof- 
tles carefully  give  the  character  of  a  gof pel- 
bifliop,  and  dire6t  thofe  they  had  ordained  to  lay 
hands  luddenly  on  no  man.    Even  the  deacons 

■*^  Vide  Doclor  Guife  on  Eph  :  ii.    12,  with  his  note. 
•With  bim  I  agree  in  calling  the  ordinances  of  the  gofpcl 
God's  covenants  of  promile. 


380  K  E'R  R.' 

??;?//?  Jirjl  be  proved  Thus  we  are  taught, 
that  thofe  to  whom  the  power  of  ordination 
is  ct>mmitted,  niuft  carefully  examine  as  to  the 
prerequilite  qualifications  for  teaching,  preach- 
ing and  governing  in  the  church  of  God. 

« 

I  fiiall  here  alfo  mention  the  divine  provi- 
Jences,  which  are  admirably  calculated  to  re- 
prove and  inilrucl  men.  thefe  By  often  are 
the  ways  of  linners  hedged  in,  as  with  thorns, 
and  they  are  not  allowed  to  proceed  in  that 
profperity  with  which  the  human  heart  is  moft 
picaled ;  and  by  them  frequently  are  the  peo- 
ple of  God  much  benefited.  Before  I  was  of- 
fiBed^  I  went  qflray ;  but  now  I  have  learned  to 
keep  thy  law. 

1  Ihall  conclude  this  he^^d  by  ob- 
ferving,  that  the  cooperations  of  the  Spirit  are 
eiTeritially  necefikry^andtherefore  Chriilprom- 
iied,  John  16:8  &c.  that  after  his  afcenfion 
he  would  fend  the  Spirit,  to  reprove  the  world  of 
^In,  and  of  righieovjnefs,  and  of  jndgerne?it ;  and 
be f:all guide  you  into  all  truth,  and  he  fJjall  glorify 
we ;  for  he  Jhall  receive  of  7nine,  and  f hall  Jheiv  it 
unto  ycv.  Thefe  are  fome  of  the  principal 
means  which  God,  here  reprefented  by  a  potter, 
uieth  in  forming  velfels  unto  honor. 

I   nov/   proceed  to  an  improvement  of  the 
iiv.jecc. 

Here  I  am  naturally  led,firff.,  to  addrefs  you, 
dciVr  nnd  Rcvd  brethren, ''  in  the  gofpel  of 

i  Ilis  fermon  was    fiifl  nreached  before" a  jaumber  or . 


KERR.  3Sr 

our  Lord  Jefus.  What  has  been  faid  offers  to 
our  mipds  the  great  importance  of  the  ofBce 
and  work  in  which  we  are  engaged.  We  are 
taught  to  confider  mankind  in  a  Itate  of  fin  and 
guilt,  expofed  to  the  wrath  of  an  almighty  and 
Koly  God;  that  Chrift  is,  by  a  variety  of  means, 
and  by  our  inftrumentality,  forming  veflels  to 
honor  out  of  the  great  corrupt  mafs.  This  is 
an  alarming  thought,  viz  :  That  all  thofe  who 
are  not  by  the  word,  providences,  gofpel  and 
Spirit  of  Chrift,  formed  unto  honor,  ar  vedels 
unto  difhonor.  Nothing  more  is  neceilary  to 
form  men  to  an  extreme  of  wickedneis,  than  for 
God  to  withhold  from  them  his  grace.  Thus, 
I  fuppofey  God  hardened  Pharaoh's  heart ;  thus 
God  fends  ftrong  delufions  to  fome,  that  they 
may  believe  a  lie,  and  be  damned.  If  we  are 
to  judge  that  none  are  coming  to  honor,  but 
fuch  as  are,  by  the  forming  influence  of  means 
and  divine  efHcacious  grace,  conformed  unto 
the  divine  image,  then  how  few  vefiels  unto 
honor  in  our  day  ?  Secret  things  belong  unto 
the  Lord ;  his  revealed  will  is  the  rule  by  which 
we  are  to  deport  ourfeJves  in  the  golpel  min- 
iftry.  It  is  pofTible  we  may  be  glorious  in  the 
eyes  of  our  Lord,  though  very  unfuccelsful. 
We  know  not  whom, among  thofe  who  have  not 
given  evidence  of  fan6tification,  he  hath  chof- 
en  or  ordained  to  eternal  life  ;  but  our  bufinefs 
is,  knowing  the  terror  of  the  Lord,  to  pcrfuade  men 
to  be  reconciled  to  God  ;  to  reprove,  rebuke  and 
exhort  zvith  all  long  fi{jfering  and  dodtrin^.  As 
srood  ftewards  of  the  myftcries  of  God,  we  are 


382  K  E  R  R. 

to  endeavor  rightly  to  divide  the  word  of  truth. 
We  are  to  hold  up  to  the  view  of  our  fellow 
men  the  ftri6lnefs,  the  fpirituality  and  unchang- 
eablenefs  of  God's  law,  carefully  to  defcribe  the 
depravity  of  the  human  heart,  and  the  danger 
of  the  ways  of  fin.     We  are  to  fearch  out   all 
the  lurking  places  of  difguifed  hypocrites,  and 
inform  them,  that  nothing  Ihort  of  holinels  of 
heart,  true  repentance,  an  humble  dependence 
upon,  and^  choice  of  Chrift,  the  Lord  our  righ- 
tcoufneis,  will  anfwer.      No  doubt  it  will  be 
highly  proper  to  dwell  much  upon  the  excel- 
lency,  glory  and   all-fufficiency  of  Chrift,  and 
of  the  great    atonement  he  has  made.     We 
will  alfo  do  well  frequently  to  recolle6t  what 
Chrift  faid  to  the  primitive  minillers  of  his  re- 
ligion. Without  me  ye  can  do  nothing,     Paul  may 
■plant,  a7id  A  polios  water,  but  Godgiveththe  increafe. 
Our  time  to   a6l   as  inftruments  for  Chrift  in 
this  world  is  fliort,  we  are  dying  daily ;  there- 
fore, to  do  whatfoever  our  hands  find  todowith 
our  might,  will  furely  be  pnoper. 

Secondly,  Let  all  fuch  as  have  fcriptural  rea- 
fon  to  believe  that  divine  grace  hath  been  al- 
ready, in  lome  degree,  communicated,  be 
thankful;  becaufe  you  entertain  hope  that 
God  is  forming  you  into  the  divine  like 
iiefs,  and  preparing  you  for  eternal  honor. 
Let  fuch  review  the  corrupt  lump  from 
which  they  were  taken,  What  maketh  any 
cf  vou  to  diller   from  oll)ers-  more  wicked  in 


KERR-  383 

pra^lice  ?  Is  it  not  that  you  have  had  means, 
and  the  transforming,  fandifying  grace  of 
God  ?  By  the  grace  of  God ^  I  am  what  lam^  faid 
theapoftle 

3.  I  fliallfay  a  few  words  to  thofe  who  are  yet  in 
their  fins,  unregenerate,  and  poflibly  more  un 
likely,  by  appearance,  to  be  formed  unto  honor 
than  formerly.  You  have  heard  in  this  dif- 
courfe,  that  God  made  man  in  his ,  own  holy 
image,  that  Adam  was  placed  as  a  public  head, 
that  in  him  we  linned  and  died  ;  that  all  have 
linned,  and  confequently  that  all  be  at  the 
mercy,  at  the  difpofal  of  God.  The  blelled 
God  fhows  by  his  conduct  that  he  conliders 
this  the  cafe.  He  has  taken  church  privileges 
from  the  Jews,  and  given  them  to  the  Gentiles ; 
he  gives  his  grace  to  fome,  and  withholds  it 
from  others.  His  reafons  for  this  condu6t 
are  above  us.  It  will  nioft  certainly  be  dan- 
gerous to  reft  fatisfied  in  the  belief  of  fuch 
principles,  and  continue  difpofed  to  make  fuch 
obje6lions  to  the  dodrines  held  to  view  in  this 
dilcourfe,  as  are  prevalent  in  the  world. 

The  objedion.  Why  doth  he  yet  find  fauli  ?  is 
ftill  in  the  hearts  and  mouths  of  men.  Why 
fhould  he  not  find  fault  ?  Did  not  God  make 
man  upright  ?  Has  he  not  fought  out  many 
inventions  ?  Was  not  Adam  to  blame  for  hii 
fin  ?  Were  you  not  reprefented  in  Adam  ?  Is 
not  fin  imputed  to  you  ?  And  have  you  not 
fiwned  in  your  own  proper  perfons  ?  And  ar^ 


384  K  E  R  R, 

you  not  to  blame  ?  Molt  certainly.  If  yea 
are^  you  ought  to  confels  guilty,  and  throw 
yourfelves  upon  the  mercy  of  God. 

But  It  may  be  queried.  If  God  has  given  to 
Chrift  a  certain  number  07ily,  and  the  others 
are  not  chofen  to- life,  and  God  does  not  in- 
tend to  communicate  his  grace  to  them ;  then 
how  are  they  to  blame,  and  how  can  the  fince- 
rity  of  God  be  vindicated  in  making  offers  to 
the  multitude?  Here  it  mull  be  remembered, 
that  God  is  infinitely  wife ;  that  his  ways  and 
thoughts  are  far  above  ours ;  that  he  calleth  thofe 
things  which  be  7iot,  as  though  they  ivere.  That 
infLru(51ions,  invitations,  remonltrances  &c.  &c. 
are  defigned  as  means,  by  the  all-wife  God, 
for  forming  his  cholen  ones  to  glory.  The 
wicked  are  to  blame  for  not  loving  God  fu- 
premely  ;  for  their  not  loving  his  holy  law; 
for  their  loving  andchufing  lin.  Their  rejec- 
tion ot  Chrift  is  to  be  confidered,  not  as  their  firll 
fin  ;  but  as  the  higheft  manifeftation  of  the  de- 
|)ravity  and  ftubbornnefs,  yea,  the  rebellion  Of 
tne  heart. 

Let  it  be  confidered,  that  all  the  inability  fin- 
ners  are  under  is  a  want  of  dvfpofttion,  not  a 
natural  inability,  or  a  want  of  power  to  do  that 
which  they  have  a  heart  or  difpoiition  to  per- 
form. Men  are  able  to  love  what  pieafeth 
them,  what  is  agreeable  to  them.  Are  we 
not  to  blame  for  our  oppoiition  to  the  great 
God  and  his  laws  ?  Are  we  not  to  blame,  in 


K  E  R  R. 

that  we  do  not  love  and  approve  oF^hat,  wliicli 
every  juftj  holy  and  excellent  being  in  the  iini- 
verfe  approves  of?  And  in  that  we  approve  oi" 
what  is  abhorred  by  every  wife.,  holy,  jull  and 
excellent  being  ? 

With  regard  to  the  fincerity  of  God  in  mak- 
ing overtures  to  the  multitude,  jet  what   has 
been  laid  in  the  preceding  part  of  tlie  difcourfe 
be  recoIle6ted;  viz.      That  God  made  man  up- 
right, and    he  has,   through   his  ov/n  default, 
loft  a  holy  difpoiition  ;  that  all  men  are  jaftly 
condemned  by  the  law ;  and  that  the  oilers  of 
mercy  are  free,  undeferved  grace.      Let  it  ba 
remembered  alfo,    that  God  hath  thought  pro- 
per to  give  thofe,  whom  he  hath  ordained   to 
eternal  life,  their  exiftence  in  different  ages, in 
different  countries  and  places ;  and,  as  the  great 
and  wife  difpofer  of  all  things,  he  has  fixed  up- 
on rert^iin    means,  which  he  defigns  to  render 
effectual  for  the  eternal  liilvation  of  his  chofen 
ones.      It  is  to  be  obferved  too,  that  the    pro- 
phets of  old  called  upon  a  whole  nation  to  whicii 
they  were  fent.     Chrift  preached  to  promilcu- 
ous  multitudes  :  The  apollles  were  direOled  to 
teach  all  nations,  and  hold  up  the  terms  offal- 
vation:   Chirft's  minifters   now  are  to  infitatc 
them.      Where  is  the  inlincerity  of  this  ?      is 
there  any  injury  offered  to  men,   when  th.cy 
have    propoials   of  mercy  and  pardon   made 
to   them,    who    ftand  in   fo   much   need     of 
both  ?  efpecially  when  the  r^aion  of  non-ac- 
ceptance is  their  ownblameabie  oppofition  t^> 
Vol.     IV.  C  c  c 


38(J  K  E  R  R» 

God,  his  law  and  holinefs,  and  their  approbation 
or  choice  of  fin.  And  let  it  be  remembered 
too,  and  we  muil  infill  upoji  it,  that  there  are 
no  promifes  of  regenerating  grace  and  eternal 
falvation  made  to  the  doi/igs  of  unregenerate 
nren.  The  promifes  of  lalvation  are  only  made 
to  believers,  fo  that  God  is  not  chargeable  with 
any  breachofpromife  made  to  them.  Chrift  ex- 
prelsly  fays.  Many Jhall  feek  to  enter  in,  andjhall 
n'ot  be  able ;  that  is,  in  the  way  in  which  they 
leek. 

Indeed,  there  are  promifes  that  God  will  pour 
out  of  his  Spirit  abundantly,  and  that  he  will 
wafli  with  clean  water,  and  give  the  new  heart; 
Tetfor  all  this  I  will  be  enquired  of  by  the  houfe  of 
Ifrael  to  do  it  for  them.  But  who  are  the  houfe 
oflfrael,  that  lliall  thus  wreftle  with'God  in 
prayer  and  prevail?  Not  the  unfan6lified,  the 
unbelieving  and  unholy,  I  fuppufe ,  but  the 
true  fpiritual  Hrael  of  God  ;  yea,  all  who  are 
the  children  of  Abraham,  by  being  made  par- 
takers of  his  faith.  ThefeGod  itirrefli  up  to  fearch 
after  him  with  all  their  hearts,  when  in  mercy 
he  intendeth  to  pour  out  of  his  promifed  Spirit, 
to  convince  and  _  to  fandify  ;  while  others  are 
indulging  their  natural  pfopenfities,  and  per- 
haps very  thoughtlefs  of  God  and  of  eternal 
things. 

We  will  fuppofe  now,  a  finner  finally  and 
irretrievably  loft,  and  enduring  the  wrath  of 
GofI,   and  taking  a  retrofpedive  veiw  ofhis 


KERR.  3S7 

paft  fituation  and  circumftances,  and  of  his  pre- 
lent  Hate.  I  conceive  his  remarks  would  be 
as  follows  :  '^  I  was  once  on  earth  for  a  fhort 
fpace ;  I  waa  taught  my  days  there  would  be 
few  ;  I  was  diredted  to  ^attend  to  my  fpiritual 
and  eternal  intereft  ;  I  was  informed  that  A- 
dam  reprefented  me  and  all  his  pofterity ;  that 
he  broke  the  law  under  which  he  was  placed  ;. 
that  his  fin  was  imputed  to  me^  fo  that  I  was 
guilty;  that  when  I  became  capable  of  moral 
a(5lIon,  1  was  difpofedto  evil.  I  did  live  in  the 
love  and  pra6lice  of  fin  againft  God,  contrary 
to  the  di<^lates  of  my  confcience.  ^  Chrift  did 
come  into  the  world,  did  keep  the  law  of  God 
perfedly,  died  in  the  room  offinners  of  Adam's 
race ;  he  arofe,  and  had  power  to  give  repen- 
tance, pardon  of  fin,  and  eternal  life.  All  this 
and  much  more  of  his  ability  and  willingnefs 
to  fave  1  heard,  and  was  very  inattentive  and 
unconcerned.  My  heart  fought  after  the 
then  prefent  enjoyments  :  I  did  not  love  the 
terms  on  which  falvation  was  offered  :  I  could 
not  brook  ofat  God  fliould  be  a  fovereign,and, 
in  the  fituation  I  w^as,  fave  or  damn  me  as  it 
pleafed  him.  I  never  did  feel  a  difpofition  from 
my  heart  to  come  down  fo  low  as  to  acknow- 
ledge that  I  really  and  juftly  meritted  hell; 
and  therefore,  in  all  my  endeavors  to  feck  fa- 
vor, I  fecretly  thought  that  God  would  be  im- 
properly fevere,  if  1  perifiied  finally.  I  Vvas 
told  that  fecret  things  belonged  to  the  Lord  ; 
and  that  his  revealed  will  it  was  my  duty  to  o- 
bey.      I  did  not  know  but  I  might  liave  obtian^ 


**'  »^  o 


K  £  R  R, 


ed  mercy;  but  I  did  not  like  the  terms,   nor 
did  I,  agreeably' ta  thetii,  earneftly  ar.d  perfe- 
vcringly  feek'\     Pvage,  defpair,and  every  im- 
proper temper,  I  fuppofe;,  would  in  fuch  a  mind 
prevail. 

But  to  return ;  I  think  there  are  fully  fufficient 
Teafons  why  fanners  of  Adam's  race  ihould  be 
eternally  punillied^even  if  Chrift  had  never  been 
promifed.       Surely  then,  though   Chrift  hath 
thought  proper  to  publifli  the  terms  of  falvation 
to  the  promifcuous  multitude,   thoCe  to  whom 
propofals  or  offers,  of  pardon  and  mercy  are 
made,  are  not  injured  or  affronted,  feeing  they 
really  are  guilty,  and  need  pardon  :   Efpecially 
if  we  add  to  all  this,  that  God  deals  with    men 
as  reafonable  creatures^  and  gives  much  infor- 
mation>  mapy  rebukes,  counfeis,  v/arnings  and 
remonilrances,  and  that,  in  the  prefent  frate  of 
things,    the    wicked  are    much     benefited    by 
Chrift's  kingdom,  and  the  inilru<5iions,  ordinan-* 

ces  and  government  of  it.  ^ 

As  to  the  reprefentation  frequently  made  of 
a  prince  binding  a  numher  of  men  with  ftrong 
chains,  in  a  prifon,  and  then  calUng  upon  them 


01 


(ine  out,  oflering  rewards,  &c.  it  is  zm- 
fair  andunjiffL  For  all  the  chains,-with  which 
iinncrs  are  bound,  are  of  their  own  making 
rmd  putting  on,  and  confift  pnly  in  the  difpoli- 
•jion  nv  choice  of  their  own  hearts.  We  are 
to  blame  primarily  and  principally  for  our  love 
of  lin,  and  averfion  trom  God  and  his  law.     The. 


KERR.  389 

wore  we  have  of  this,  the  more  we  are  toblame* 
Therefore  Tinners  are  fo  often  exhorted  to 
turn  from  fin^  and  turn  to  God, 

Another  obje6lion  frequently  made  to  this 
fcheme  of  doftrine,  is.  That  Chrijt  is  the  propi- 
tiation for  our  fins,  a?id  not  for  ours  only,  hut  alfo 
for  the  fins  of  the  whole  world,       I.  John  ii.  2* 
To  which  I  anfwer,  the    apoftles  of  Chrift  v/ere 
Jews.     The  Jews  had  been  directed  to  keep 
,  themfelves  feparate   from  the  Gentiles.     To 
the  Jews  the  promife  of  the  Mefliah  had  been 
in  a  particular  manner  dire6led,  and  they  had 
no  idea  that  the  other  nations  were  to  be  be- 
nefited by  Chrift,  as  abundantly  appears  in  ho- 
ly writ.     When  the  apoftles  obtained  convic- 
tion that  the  bleflings  of  the  gofpel  were  com- 
municated to  other  nations  equally  with  them- 
felves, they  break  out  in  afionilhrnent.  Then 
hath  God  alfo  to  the  Gentiles  granted  repentance  un- 
to hf  el     And  He  is  not  only  a  propitiation  for  our 
fins,  but  for  the  fins  of  the  whole  zvorld.  I.  John, 
ii.2.  Every  body  knows  that  the  univerfal  terms 
all    the  world,   all    men,    8cc.    can,   in   fundry 
places,  only  mean  great   numbers,,  and  fo  are 
ufed  in  a  refi:ri6tive  fenfe. 

What  fhould  we  do  then,  the  finner 
v/ill  lay  ?  I  anfwer :  life  every  poffible 
mean  to  obtain  juft  ideas  of  God,  of  his  law,  of 
yonrfclves,  your  fin,  your  guilt ;  of  Chrift  and 
bis  rightcoiifnefs,  of  heaven  and  of  hell.  At- 
tend carefully  ;  By  the  law  is  the  knoivledge  of 
fn.  Faith  Cometh  by  hearing.  Liften  then  to  the  gof 
\)v\.  Wc  have  no  idea  that  God  ever  reo-cn- 
erates  a  perfon,  while  utterly  ignorant  of  all 


3SO  K  E  R  Re 

cifed,  where  there  is  no  knowledge.  Therefore 
the  careful  ufq  of  means  is  neceffary,  and  is 
calculated  to  remove  a  barr  out  of  the  way  of 
your  falvation. 

Attending  then  to  thefe  truths  that  refpe^t 
your  eternal  falvation^  come,  how  before  a  ho- 
ly and  merciful  God;  confefs  the  truth;  lie 
in  the  dull,  and  cry  with  the  anxiety  which  the 
nature  of  the  cafe  requires;  Lord,  for  Chrift's 
fake,  be  merciful  to  me  a  lihner  jullly  con- 
deaiined, 

God,  ki  the  exerciie  of  grace  in  a  fovereign 
WSLJ,  is  giving  the  means  to  fome,  which  he 
"Withholds  from  others,  and  conferring  effica- 
cious grace  upon  fome,  which  he  withholds 
from  others  of  the  fame  defcription.  By 
means,  and  by  grace  conferred,  veflels  are 
formed  ur.to  honor.  Let  your  prayer  be. 
Lord,  without  thy  grace  I  fnall  be  aveifel  unto 
diHionor. 

Finally,  let  all  remember,  that  as  Jtojie  by 
fearcbhig  can  find  out  the  Almighty  unto  perfect io7i, 
fo  we  are  very  incompetent  to  know  and 
judge  of  all  the  reafonsefthe  divine  condu6t  in 
many  cafe^.  To  folve  clearly  all  the  diiiicui- 
ties  that  may  be  ftated  concerning  the  foreordin- 
ations  of  heaven,  and  the  liberty  of  moral  a- 
gents,  is  no  eafy  taUi.  Clearly  to  fee  into  the 
rcafons  v.'hy  God  hath  left  fome  nations  in 
great  ignorance,  while  others  enjoy  great 
light  and   m^ans,   and  why  fomc  are  formed 


KERR,  391 

veflels  unto  honor,  and  others  left  to  be  veff- 
els  unto  diflionor^is  not  for  us  weak,  fhort-fight- 
edj  imperfect  mortals.  Chrift  hath  taught  us  mo- 
defty  here.  Tthapk  thee,  O  Father^  that  thou  hq^ 
hidden  thejc  thlng^^from  the  wife  and  prudent,  ani 
hajl  revealed  them  unto  babes :  ^EVejifo^  Fat  her,  far 
fo  it  feemed  good  in  thy  fight.  And  the  apoftie 
fays,  O  the  depth  of  the  riches,  both  of  the  wifdom 
and  knowledge  of  Gnd  I  How  iinfearchable  are  hit 
hidgments,  and  his  ways  pqft  finding  otit  I  For  wb9 
hath  known  the^  mind  of  the  Lord  ^  Or  who  baib 
been  bis  counfellor^ 


The  end  of  the  FOURTH  VOLUME 


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