Skip to main content

Full text of "A view of the doctrines and duties of the Christian religion, in fortynine discourses on St. Paul's Epistle to the Ephesians. With a preliminary discourse on the evidences of the gospel, especially those derived from the conversion, ministry and writings of that apostle"

See other formats 


This  is  a  digital  copy  of  a  book  that  was  preserved  for  generations  on  library  shelves  before  it  was  carefully  scanned  by  Google  as  part  of  a  project 
to  make  the  world's  books  discoverable  online. 

It  has  survived  long  enough  for  the  copyright  to  expire  and  the  book  to  enter  the  public  domain.  A  public  domain  book  is  one  that  was  never  subject 
to  copyright  or  whose  legal  copyright  term  has  expired.  Whether  a  book  is  in  the  public  domain  may  vary  country  to  country.  Public  domain  books 
are  our  gateways  to  the  past,  representing  a  wealth  of  history,  culture  and  knowledge  that's  often  difficult  to  discover. 

Marks,  notations  and  other  marginalia  present  in  the  original  volume  will  appear  in  this  file  -  a  reminder  of  this  book's  long  journey  from  the 
publisher  to  a  library  and  finally  to  you. 

Usage  guidelines 

Google  is  proud  to  partner  with  libraries  to  digitize  public  domain  materials  and  make  them  widely  accessible.  Public  domain  books  belong  to  the 
public  and  we  are  merely  their  custodians.  Nevertheless,  this  work  is  expensive,  so  in  order  to  keep  providing  this  resource,  we  have  taken  steps  to 
prevent  abuse  by  commercial  parties,  including  placing  technical  restrictions  on  automated  querying. 

We  also  ask  that  you: 

+  Make  non-commercial  use  of  the  files  We  designed  Google  Book  Search  for  use  by  individuals,  and  we  request  that  you  use  these  files  for 
personal,  non-commercial  purposes. 

+  Refrain  from  automated  querying  Do  not  send  automated  queries  of  any  sort  to  Google's  system:  If  you  are  conducting  research  on  machine 
translation,  optical  character  recognition  or  other  areas  where  access  to  a  large  amount  of  text  is  helpful,  please  contact  us.  We  encourage  the 
use  of  public  domain  materials  for  these  purposes  and  may  be  able  to  help. 

+  Maintain  attribution  The  Google  "watermark"  you  see  on  each  file  is  essential  for  informing  people  about  this  project  and  helping  them  find 
additional  materials  through  Google  Book  Search.  Please  do  not  remove  it. 

+  Keep  it  legal  Whatever  your  use,  remember  that  you  are  responsible  for  ensuring  that  what  you  are  doing  is  legal.  Do  not  assume  that  just 
because  we  believe  a  book  is  in  the  public  domain  for  users  in  the  United  States,  that  the  work  is  also  in  the  public  domain  for  users  in  other 
countries.  Whether  a  book  is  still  in  copyright  varies  from  country  to  country,  and  we  can't  offer  guidance  on  whether  any  specific  use  of 
any  specific  book  is  allowed.  Please  do  not  assume  that  a  book's  appearance  in  Google  Book  Search  means  it  can  be  used  in  any  manner 
anywhere  in  the  world.  Copyright  infringement  liability  can  be  quite  severe. 

About  Google  Book  Search 

Google's  mission  is  to  organize  the  world's  information  and  to  make  it  universally  accessible  and  useful.  Google  Book  Search  helps  readers 
discover  the  world's  books  while  helping  authors  and  publishers  reach  new  audiences.  You  can  search  through  the  full  text  of  this  book  on  the  web 


at|http  :  //books  .  google  .  com/ 


-s:'    :- 


—  -C 


« 


A    VIE  W 

doctrin^TInd  duties 

OF  TME 

CHRISTIAN  RELIGION, 

IN  FORTYNINE  DISCOURSES  om 

St.  Paul's  Epistle  to  the  Ephesians. 

WITB    ▲ 

PRELIMINARY  DISCOURSE 

ON    TBK 

EVIDENCES  OF  the  GOSPEL, 

ESPECIALLY  THOSE  DERIVED  FROM  THE 

Converfion^  Miniflry  and  Writings  of  that  jipoftle. 


iJY  JOSEPH    LATHROP,  D.D. 

PASTOB  OI  TUK  Cin^%  IN  WISTaP&lNCFUUX 


FRJKTED  AT   WORCESTER,   MASSdCHl/SETTS t 

BY  ISAIAH  THOMAS,  jun. 

(FAOrjJXTOE  OP  THX  WORK.  ACCOKDI^O  TO  UAV/.} 


1  HE  author  of  the  fcMowing  work  hai 
nide  it  a  frequent  pra&ice,  in  the  courfe  of  bis  mini  dry, 
to  fele£l,  for  the  fubjed  of  his  public  difcourfes,  a  large 
portion  of  fcripture»  a  number  of  chapters  in  a  book,  9^ 
vhole  book,  or  Epiftle,  going  through  it,  paragraph  by 
paragraph,  in  order.  From  this  method^of  preaching  he 
las  contemplated  thefe  two  advantages  ; — ^The  preacher 
will  thus  be  led  to  treat  on  fome  fubje&s,  which,  in  the 
ordinary  way  of  fele£lion,  might  be  overlooked  ^  and  he 
will  exhibit  the  conne£led  train  of  reafoning  which  rum 
through  the  book,  and  thus  will  lead  his  hearers  to  obfervQ 
the  connexion  and  argumenution  of  fcripture  in  their  pri-^ 
vate  reading. 

Amon  g  the  books  fele^d  for  the  fubjefls  of  a  fe« 
ries  of  difcourfesy  that  entitled  "  The  EpiftU  to  the  Ephc* 

fiansC'  is  one.  Whether  this  Epiillewas  originally  writ* 
ten  to  the  EphefianSf  as  is  generally  fuppofed  ;  or  written 
to  the  LaodictanSt  and  from  them  conveyed,  by  copy,  to 
the  EpAefians^  as  fome  have  conjefiured,^  is  a  queAion,  not 
neceflary  here  to  be  difcufled  ;  for  on  the  decifion  of  thiic 
queftion  neither  the  genuinenefsi  nor  ufefulnefs  of  the  £• 
pillle  will  depend.  The  reafons  for  the  former  opinioa 
will  be  found  in  Ham.monb,  Whitby,*  and  other  com- 
Huentators ;  the  reasons  for  the  latter  may  be  feeu  in  P A  L  £  y  '& 
fbrae  Paulinas 

This  Epiflle  is  mote  replete  with  fentiment,  and 
enriched  with  a  greater  variety  of  matter,  than  Paul's  other 
l^pifiles,  and^  perhaps,  than  any  other  book  in  the  facred. 
volume,     k  is  a  compendium  of  the  gofpeL     In  difcourf- 

•  ing  upon  it,  the  author  of  the  enfuing  fermons,  has  ob- 

^  TIm  PubKlber  of  tins  work  hit  juft  reprioted  Whitby's  .Diic^u  \%XM^ 
^:^ A  m  t9  be  fold  by  htm  ii^  Won^^,. 


iv  PREFACE. 

ferved  its  order,  attended  to  its  connexion,  elucidated  hoth 
fcripture,  efpecially  from  Paul's  other  writings,  the  paflj^es 
which  feemed  obfcure,  noticed  «Mry  fubje£l  which  it  pre. 
fented  to  him,  and  treated  the  whole  in  a  familiar  ^nd 
praf^ical  manner,  that  the  work  might  be  adapted  to  every 
capacity,  and  to  general  ufefulnefs. 

He  will  not  call  this  a  complete  body  of  divinity ; 
for  it  is  not  call  into  a  fyftematic  form,  nor  does  it  contain 
iv^y  fubjed,  which  might  be  expeded  in  a  complete  fyf. 
tern.  But  moft  of  the  fubjeSs,  vrhich  peculiarly  belong  to 
the  Ckrijiian  fcheme,  as  diilinA  from  natural  religion,  are 
here  ftatcd  and  explained,  if  not  in  the  fyftematic  order, 
yet  in  the  order  in  which  the  Apoftle  has  placed  them. 

Some  fubje£ls,  on  which  the  author  has  before 
publifhed  his  fentiments,  as  baptifm,  the  church,  and  the 
difcriminatioil  between  true  and  falfe  teachers,  are  here 
pafled  over  in  a  fummary  way,  left  this  work  dould  be  too 
Voluminous  ;  and  it  is  probable  that  of  tbofe,  who  have 
not  condefcended  to  read  his  fotmer  publications,  few  will 
think  this  worthy  of  their  perufal. 

Th  e  prevalence  of  infidelity,  in  the  prefent  ^jay, 
fuggefled  the  propriety  of  prefixing- to  this  work  a  prelim-^ 
inary  difcourfeon  the  Divine  Authority  of  the  Gofpel,  and 
particularly  on  the  genuinetiefs  and  authenticity  of  the 
writings  afcribed  to  St,  Pauh 

This  work,  which  was,  in  a  courfe  6f  Sermons, 
laid  before  the  people  to  whom  the  author  ftan^s  immedi- 
ately  related,  is  now  humbly  prefented  to  the  public,  with 
his  ardent  wiflies  and  prayers  that  the  blefling  of  God  may 
accompany  lU 


An  iNTHoctfcroRV  Sermok  m  the  Evt* 
J5BWJ5S  xf  ibe  GpspEj,,  and.  the  Qenvjne* 
KESS   of  Favj/s  Epistles. 


t^riitii  mii 


4fit8  scvl.  10,  i7« 


/  Aatr^  a^earei  nntd  Ikeefor  thispurpofe,  i&  matttket 
a  minifier  ami  a  witnefs  both  of  Ihok  things  which 
th9^  hajl  fetfi,  mi  of  thofe  in  which  I  wiil  appear 
wdo  thee,  delivering  thee  from  thefeopU  anijroft 
ffic  GeniileSf  unto  whom  now  I  fend  thee ; 


MJL^  in  die  prececUng  Tttrfes; 
declares  before  Agrippa,t}ie  titne 
an4  nianner  of  iiis  converfion 
to  a^c  faith  of  Chrifi,  and  the 
extraordinary  cirQumftaAces 
whkh  attended  it.  Ax}ji,iM.tbf 
words  noK  ttdji^  he  fjohjom^ 
an  acccnut  of  the  comtniiffiad^^ 
which  he  received  from  Chrift,  to  preach  his  gofpcl 
among  the   Jows,  and  efpecially  among  the  Gc 

A 


fi  Evinces  of  iht  Gofpel        [Simu.  1% 

The  fitigular  method,  which  Jefus  took,  to  con« 
vihce  Paul  of  the  truth  of  the  gofj^ei,  was  not  out 
of  partial  favor  to  him,  for  furely  he  had  done 
noli^ing  to  recommend  himfelf,  but  rather  out  <if  a 
getferal  benevolence  to  inankifiil ;  for  this  man  Was 
a  chofen  vcflfel — a  fuitablc  inftrumcnt  to  convey 
Chrift's  name  zmong  them.  Jefus  miraculoufly 
appeared  to  him  to  make  him  a  minifter  of  the  goU 
pel,  and  a  witncfs  oF  thofe  fafts  by  which  its  truth 
is  fupported.  And  having  fumifhed  him  for  his 
MTOtk,  Jefus  fent.him  forth  topublifhtfae  do£trint$« 
and,  duplay  the  evidences  of  the  gofpel  among  the 
people  of  the  Jews,  and  among  the  Heathen  na* 
tions.  -  A 

The  words  teach  us,  that  "the  Apoftlc  Paul  was 
a  notable  and  illuftrious  inftrument  in  fpreading 
the  knowledge  and -confirming  the  truth  of  the  re- 
ligion of  Chrift."  Such  he  appears  from  the  hif- 
tory  given  of  him  in  the  A6ls  of  the  Apoftles,  and 
from  the  writings  which  he  himfelf  has  left  for  the 
ufe  of  the  church. 

My  defign  h  to  give  a  fummary  viewed  the  evw 

idences  of  Chriftianity,  and  particularly  to  illuf- 

.  trate  the  evidences  derived  frojn  the  converfion, 

preaching  and  writings   of  this   eminent  minider 

and  witnefs. 

The  Chriftian  religion  docs  now  ex/A,   and  for 
many  ages  it  has  exifted  in  the  world.     To  ac- 
count for  its  exiilence,  witbotlt  admitting  its  tmtl)^ 
it  is  impollible :    For  it  did  not  take  place  by  the 
influence  of  human  Autkority^  or  the  terror  of  mif- 
stary  power,   but  by  familiar  itiflrudions  and  ob- 
'vious  miracles.     The  credit  of  it  depends  on  thefe 
;f>laam  fads — that  about  eighteen  hundred  years  a- 
sgo,  there  arofe  in  Judea  an  extraordinary  perfon, 
caUed  Jefus  of  Naxarelh,  who  declared  liimfelf  to 
.be  divmely  fentiotothc  world,  as  an  inftru£lor,te- 
^fiormer  and  favior  of  men — that  be;  lived  a  moft 
virtuous  and  holy  life— that  he  taught  a  rcligipaiji 


^Ric.  hj.       Svidauii  of  the  G<^  ^ 

fcmc  rclpe%  ncff,  in  many  refpeSs  more  pofeQ 
than, had  Avcx  been  taught  before,  and  in  all  rt^m 
pd^  pure  and  excelloat; — that  he  wrought  many 
great  and  aftonifhing  miracles — tliat  he  foretold 
many,  things,  humanly  improbabfe,  which  were 
verified  in  event — ^that^  he  fuflFered  death  by  a  puhi 
Uc  crucifixion,  and,  on  the  third  day, .  rofe  again, 
jind  appeared  to  in^py  in  diflFerent  times  and  plac^ 
es,  not  only  to  &ngle  perfons^  bvt  to  comp*<nies, 
and  to  more  tnan  five  hundred  ^t  once,  and  fre« 

Suently  to  thofe  whd  ha(i  mofi  indmauly  known 
im  before  his  death,  and  who.conf<M)ueiuly  could 
not  miftaice  another  perfon  for  him-^that  a^ter  a* 
bout  forty  days,  he,  in  the  prefence  oF  a  large  con« 
courfe  or  difciples,  vi&bly  afcended  oh  high,  and 
difappeared  from  thd  admiriog  fpe6lators — that^ 
toon  after  this,  according  to  his  previous  promife^ 
the  difciple»  whom  he  had  chofen  to  be  the  wit. 
mefle^  of  his  works  an4  the  minillers  pF  his  word, 
were  endued  with  extraordinary  gifu,  qualifying 
them  to  go  £ortb  and  proclaim  his  religion  in  the 

World.  ,.,/,.• 

if  fuch  fa£l5  as  thefe  did  really  exift,  the  religion 
pf  the  gofpel  i$  indubitably  true.  The^  who  dif^ 
It^ieve  the  gofpel,  muft  deny  that  there  ever  was 
fuch  a  man, or  that  he  ever  wrought  fuch  miracles^ 
and  died  and  rofe  again  in  the  manner  alledged. 

Miracles,  which  iifi  ejfeQs  produced  above  the 
common  powers,  and  in  a  way  different  from  the 
Hated  courfe  of  nature,  plainly  difcover  God's  im«. 
tnediate  inter pofition.  From  the  goodnefs  and  ve«« 
racity  of  God,  we  ipay  conclude,  that  be  never  wilt 
immediately  interpofe  to  give  fuch  credibility  to  a 
Ealfehood,  that  men,  inquiring  hoheftly,  and  judg^ 
ing  rationally,  muft  receive  it  as  a  truth. 

The  miracles  of  Chrift,  (admitting,  for  the  pref- 

ent,  the  Ghriilian  hiftory  to  be  true}  were  great  aiid 

numerous ;  and  he  conftantly  appealed  to  them  as 

tvideaccs  of  the  divinity  of  bis  sniflion  aiid  doc^ 

Aa 


^  jttikih'ces  bf  the  Goj^ih       ISimtt/lr 

vM^f]  i^^fhppQti,  that,  in  furfi'  a  dafe,  GrMJ^ 
ffl3!&l  a  eri  a  We  a  tif  i  m  p  oft  or  16 .  perf6f  |fi  riiefe  'ri^ar- 
velloUs  works,  which  are  "reiWted,  of  f^fii$,  ii  ctjnll 
frary  taall  our  ideas  of  the  ^irine  cbataftcir.  " 

^  They  wjiq  fail*  Chril^  he^l  die ficl:,  rtifc  th^d^ad;* 
cal  out  devils,  add  ftill  the  ftoitois— they  wtio^^i^^ 
hfm  yield  himrelf  to  death/ and  Ae*,  exaftly  ^^cJ' 
cording  to  his  predifiion,  rttutil'  .fV6m^  the  graXr^ 
afcend  into  hcavcu,  and  fh/ed' cjowtt  on  Ki^  difti^lti 
(lie  pr^nut^d  ^  ^ff Ls  of  his  ;'fpirft-^efperially*  tbey^ 
^ho  felt  the  ml  d  ves  pirtaiers  0f  thefe.  Wonderftil 
|i JYs,  coul4  net  doubt,  hut  tftat  he  wai^,  what, hfe  dt- 
efaied  KirbfelTto  be,  the  Soil^bf  God  and  the  Sayloic 
yPtiiVj^^  aji(f  tUat  hii  religiqii  Was  a  heaVetolyj^ntti- 
aifoti/      f^  *  *        .      f. 

'  The'^lfeipt?^'  of  Jefiii,  (klf^wing  that  there lfeil* 
fiit^  |iej^fo\is}^  werfe  crcdibfe  Withiefffes  olf Wefe  fi^fibs* 
For;  ihcy  re^^t&d  them  as  tijif^te<*^>h1ch  fell  finiflirt 
fheir  own  dtifltvation.  that  which  they  fti^'^tid 
heard  J  they  declared  to  th6  i^0rld,;  \fhethe^  ^Ifity 
reaUy  law  4he  dead  arife,  th^  fi'ck  and  lame  i^l^Ofcd 
to  health  and -foundnefs,  thoufands  fed  with^  fti/ 
^all'  foaves  ;  Whether  ihev  tbetrlfely^s  tvete  afcje 
to  Vork  ttiiracles  and  fpeaK  with  diyers  toiT^c;s'V 
wTijether  \ttu$j  who  wa^  ct'dcjfied,  aftually  aroftf 
ftnd 'appeared  t6  thdrri;  wliethef 'they  conV^ferf 
with  himV'faw  his  woutids*and'*heiard  hi$  in^ruc- 
tions  J  were  fa6b  in  which  they  c^^Id  not  be  deceiv- 
ed. If,  tjicn.  their  relation  **^as  hot  true,  theythuft 
have  intended  to  deceive  liahkitid* 

But  It  is  not  qoncLivable,  tfiWtthey  (h^Uld  hare 
Inch  a  diffaonetl  intention  f  Fot  by  their  teftimon3^ 
to  the  miracles  and  relurrealpn er  Chrlft,  xhey  e;c;. 
pofci  themfclves  to  poverty,  Vetoroach,  mifery  and 
d^ath,  And  it  cannpt  be  ima^ned,  that  a  nuznN^ 
cf  n\Qn  fliould  delibcr?itely  a/Wciate  to  facftficeiey- 
ery  thing  Out  ii  dear  in  liffe,  and*eveti  life  icftlfr,ft)r 
Ihc  fake  of  impofin^  oil  the  >vOrld  a  falfehbcJdi 
which  ncver^'wdiild  do  Tnankipd"^or  thtfftift^VW^^njr 


$ERM.  1.3         £vid€nc€S  0/  the  QoJ^U  ^  a 

j^^o^-T-tbat  tjK^y  ftiould  p^rfevcrc  in-  this  defigp  ^fc. 
jtclr  they  bega^^'tD!"F^e][  jts  confequenicesr-lhat  tbei 
Ihcmld  perfift  in  14  uii^il  4eatb — ^^bat  never  ^  Qji^ 
iB3m  UW)uId|ef^r|thec^pTean  the  tr^u^ 

]j;his  Wpuw  i^XT^^^U  ^fl  ^wir^qlcsJ      '..'..  ^^ 
V  If  their  ^dl^CgnTiad  Bjecn  a  frgud^  it  ^i^^  1511 
tip.  dm?  of  if,. hdv^,  bQc^^  ea6i^;($ete£l^  ^j^^  fujj^ 

. . T^  fa^^  wl>ic^  ibepf' relate,  th?y  <ieqlai^  wpre 
3p4e ,  ^i^Iicty  aiid  rcceBtly,  and  that  theyVer^ 
known  and  remembered  hy  ms^ny  Jthen  living.  Vl 
tbctc  had  been  no  fuch  perfon  aj.  Wij^s  Cbnft,  or 
IFbeliad  perfox'medno  Juqh'miVacfe^  ^5  are  afcrib- 
cd  to  bite;  00  credit  would  have  been  given  to 
their  report,. 

'Xho  aifdples  of  Jefu§  bad  enemies  who  wiffi^dt 
to  confound  tben^  The  lewiftt  rulers  /pared  up 
pains  to  fupptefs  the  Chrillian  caufe.  Their  eVi,. 
xnity  to  it  would  have  excited  them  tp  convij£l  the 
VitLXKtks  oi  fajf^hood^  if  thpy  had  not  kuown  thaf 
ibe  jEiu£b  averted  were  indifputable.  If  ihey  bad^ 
difcovered  any  fraud,  they  Mrpuld  immediately 
Jha vfi  made  it  public,  As  tjbpy  pc^er  denied  the 
ta^s,  but  dnJy  iltudied  to  .'evad?  itbe  copcluCon 
drawn  from  thcnvthey  muft  have'^een  convinced, 
ibat  the  faSs  themfelves  were  undeniable. 

Tbefe  witaefles  kave  left  a  written  teflimonir 
which  has  come  dpwn  to  us  wiih  every  defirable 
circumftance  of  credlbiJUy  •. 

Tberc  are  Fptii'  men  wbo  have  profeDEedly  writ- 
ten eiQind  hillprie^^p^  tbe  l^fe,  minittry  and  works 
jqf  Jefus  Chrift.  T^P  t^tthexti,  Matthew  and  John, 
were  bis  atten^ht  diltiples  from,  tt^e  beginning  to 
tbeendofkis  public  iift^^  ^, The  other  two,  Mark 
and  Luke,  were  cpntemjKvajy  and  cony erfanl  with 
his  diiciples.  ,  f  Oiur  others,  ^eter^  jajmes,  Jucje  and 
Paul,  bavc  wrktep  JcpiulfiS  .to  particular  focietiej 
of  ehriftians,  or  to  Ghi^tlVns'in  general.  In  ihefe 
epiitlcs,   they  recognize  t^e  charader,  affcrf  or  al-- 

A3. 


*ia  Eviicncti  of  the  Gojpd.        [Ssik.  t^ 

"lude  to  the  miracles,  and  tea^h  the  doarine?  of  Tck 
fus,  in  fubflance,  as  tiey  arc  related  by  therfcefodb 
mentioned  hiftorians.  Three  of  th^(e  letter  writers 
"We  ehrift's  difciplcs.  T^e  laft  waa^  ^,  jconteijipc^ir 
rary  Jew,  a  man  of  uncommpn  zeat^  learning  ^nd 
s^bility;  ttjiuch  converfant  in  puofitc  aflfairs ;  fdr,a 
while  an  enemy  to  Chriftianity,  but  afterward  con-. 
verted  to,  the  belief  of  it.  So  that  tl^c  CbrifUaik 
tiftofy  Hands  on  the  credit  of  eight  diflfefint  pc?- 
X6ns,  mofl  of  th^in  difciple^,  and  all  of  thein  cbnr 
temporaries  of  Chrift.  They  ^rote  fejparalely,  btt 
dilfefent  occafions,  withotit  any  appearance  qfcpn-' 
cert;  and  yet  they  all  filbftantiaily  agree.  Thefe 
writings  were  received  as  genuine  in  the  time  when 
the  authors  lived,  and  in  the  next  fuCceediiig  age, 
and  from  age  to  age,  ever  fince,  down  to  the  pref- 
ent  time.  Tnere  »  no  ancient  hiflqry  extant^  which 
is  fo  completely  authenticated.         * 

The  convernqn,  miniflry  and  epiftles  of  the  A- 
poftle  ^ul  atiFord  firong  imd  undeniable  evidence 
of  the  truth  of  the  Chriftian  fcligion.  To  thefe  I 
Ihail  now  pay  particular  *ttentiop. 

The  account,  Vfhich  we  have  of  him,  is  given  by 
Luke  in  his  hiftory  of  the  Afts  of  the  Apoiftlcs. 
This  Luke  apj^ears  to  have  been  a  man  of  leanu. 
ing ;  fuch  his  writings  (hew  him  to  be.  He  was 
an  eifteemed  and  eminent  phyfidan — (o  Paul  ca^Is 
him.  He  was  admitted  to  an  acquaintance  with 
naen  of  the  firft  diftin£Uon ;  as  appears  by  the  d.ed- 
ication  of  his  works  (o  the  moft  excelientlTbeo- 
philus.  He  wa§  highly  regirded  among  the  Chris- 
tians of  his  time,  andl  his  pt^ife,  jFor  the  gofpel 
which  he  wrotjB,  was  in  all  the  churches.  He  w^$ 
^n  intimate  companion  of  St.  Paul,  and  accompan- 
ied him  for  a  confidcrablc  time^  in  his  travels.— 
Frorri  him  we  have  particular  information  cpncerni- 
(ng  Paul's  eairly  life,  remail;abfe  converfion,  s^nd^ 
^bfequent  conduS :    And  cvAry  thing  relate^  by 


fiftM.  I.]        ti^i fences  of  theCUfiet.  ft 

Luke  we  6nd  confirmed  in  \tt  writings  of  Paul 
kimfclf. 

Paul,  who  was^  a  Jew  by  nation,  had  been  edu* 
caled  in  the  rigid  pnnciples  of  the  fed  called Phar- 
ifees,  and  fdnMd  to  eminent  karning  h^  the  cele* 
bratedfchool  of  Gamaliel.  He  waa  a  man.  of  difw 
iiadioa  among  his  countiymen,  and  famous  foe 
his  zeal  in  oppofing  Chriftianity.  His.  worldly  in« 
Mreft  and  preferment,  the  fentiments  in^ibed  from 
his  education^  and  the  prevalent  opinion  of  tho 
Jewifh  rulers  and  priefts^  all  concurred  to  fill  him 
with  violent  prejudices  againft  the  gofpel  of  Chri4« 
In  human  view,  no  man  was  more  unlikely  thmi 
he,  to  be  converted  to  the  beUef  of  it ;  and  no  time- 
was  more  unpromi&ng  for  his  converfion  than  that 
ia  which  it  took  place*  He  had  juft  contented  to, 
and  affifted  in  the  execution,  of  an  eminent  preach^ 
ex  of  the^  gofpel.  Breathing  out  threatening  and 
ilaugbter  againft  the  difdples  of  the  Lord,  he  had 
fought  and  obtained  from  the  JewiCb  high  prieft  a^ 
commiffion  to  bind  and  bring  to  Jerufalem.  for 
public  punifliment  all,  both  men  and  women, 
whom  he  found  profeffing  the  faith  of  Jefus  Chrift« 
And  for  the  execution  of  this  bloody  commiffion, 
he  was  now  going  to  Damafcus.  His.  zeal  againft* 
the  gofpel  was,  at  this  tkne,  wound  up-to  the  high« 
eft  ftrain.  Who  would  fufpeft,  that  this  man. 
(hould  become  a  Chaftian?"  i-  ■■  But  fo  it  wasr 
When  he  carae  near  to  Damafcus,  he  was,  at  noon^ 
day,  fuddenly  furprifed  with  a  light  from  heaven^ 
far  exceeding  the  brightnefs.of  the  fun-  Thii  was* 
followed  with- ao, articulate  voice,  calling,  him  by 
name,  expoftulating  with  him  for  his.  perfecutioa 
of  the  church  of  Cl>rift,  and  warning,  him  of  the 
ruin,  which  he  would  bring  on  bimfelf.  Struck: 
with  conviftion.of  hi«  guilt,  Paul  inquired,  *Lord, 
what  wilt  thou  have  me  to  do  ?'  The  fame  voicct 
direded him^toproceed  on  his  journey  into  the> 
^y,  where  hi  ihould  meet,  with  inftruCtions  Adaptiw 

A4. 


ed  tt>  bis  cafe4  in  co^fe^ue^dl  ofo  tsif  vifioa  bC 
fell  blind.  He  was  led  by  feme  of  tbe  cdttipwif 
vUieh  attended  him^  intd  the  d tjr.  Tb Are  be  f pent 
bu  tiftie!  m  piy^r.  Aftfer  (oim  days  a  Cbfiftiatn 
difetpk  ctcne  to  hiok,  related  t^  biot  fbi  purpoft 
of  l^vifion,  and  f4(tored  bim  td  bis  fight  b|r  lay^ 
S9g  bis  batids  on  bim  in  tbe  namkofliSlmft^  Sboii 
afi^r  this,  Palil  becane  a  ptdacher*  #f  tbe^gofpeH 
That  tbi^  wohcbrfttl  feene  was  treaty  amdxioflim^ 
a^niuy,  ho  man  eto  reafoi^ly  doubt* 

Tbete  is  notbtttg,  ih  Paul's  colidad  or  writiipg*, 
tftat  favouirs  of  fanaticifm  t  btit,  on  the  eontdtry^ 
b^aniformly  appears  to  have  poffefled  a  good  liOi, 
derftandmg  and  a  f<(hiiid  judgment.  If  be  bad 
bedn  an  emhufia(l>  yet  he  never  would  have  faneied 
9  revelation  itii  op]^fltt6A  to  bife  rdligious  pi^oU 
plea,  fats  worldly  intfcrefi/and  all  his  fihnlg  pr^u<4 
Sites.  Entbufiafm'  Devoir  takiss  this  tntn^  but  alv^ 
^a^s  fiEills  id  with  fonie  pitviote  paffion,  iBitereft 
or  humor, 

Paul  was  now  ^a^aally  engiged  in  a  defign  to 
extirpate  Cfariftiainty,  atld  he  was  pdtfuaded,  that 
bis:  defign  was  laudable*  If  he  had  beeA  a  fanatic^ 
be  nkight  have  fanded  a  itvelation  in  fa^or  of  bis 
defign;  but  it  was.  impoffible  that  imaginatioii 
ihd)ild  create  a  li^  and  voice  in  dire£l  oppofitioti 
to  a  deiign,  which  he-  bad  fo  miM^  iit  heart,  aitd 
wiuah  be  ifaought  4o  pioas* 

.  iBefides  :  This  wbdle  fcene  was  open  and  pnf^ 
lie;  aard  attended  #ith1ione  of  tboft  drcumftancc» 
of  fecrciy  and  difgaife,  wbidi  li&i  ally  attend  tbt 
rei'ehitiom  of  enthufiafts  and  impoltbrs^  -  It  t6ok 
phtice,  not  m  the  night,  but  in  full  day^^sot  in  a 
private  apartment,  or  r^ired  defdit^  buii  in  the  high 
road,  ind  near  a  populous  city— not  whet  Paul 
wasr  aloiie^  but  wbed  he  was  in  die  company  of  a 
number  of  people,  who  all  faw  thi!  light  and  beard 
tb)k  voice,  as  wdl  as  he,  though  they'  uikderftood 
Iftot^fae  words  which  were  fpol^i    'Add  thcfe  were 


&ftM  1.]      JSvdinea  of  Me  e^A  II 

tot  €bfifiiatif^  btitcncfauti  to  C^iiiftUttit^r,  ab  will 
islie^  ...  .'.  .      It 

Notbing  can  be  moreabfurd,  ihtor  to  fu^^fjofe^ 
tbait  a  nciBibcr  of  men;  sU  vi^ieiit  dppofcifr  of  drib 
gofp^  flboold  happon^  ail  ^t  the  foAe  momem,  tb 
fiiOLC/^  that  tbey  fair  a  light,  and  helird  a  vinco  tm 
coniSrination  of  the  gofjpel,  iod  that  one  of  dKtft 
iell  bliiid,  ahd  conlUtUed  fo  for  ftivoral  dap,  if  no 
facfa  thing  had  talrai  place. 

That  tfaos  ftory  was  not  a  fidioa  <>f  the  writer^ 
bat  a  fa£l  fall/  bdicved  by  him,  is  a^  cvidekit^  aa 
aiijr  todent  hi&mcai  fa£l  can  poffibljr  be.  It  is 
p^Jbkitly  aifeited  by  Luke  fooh  after  it  is  faid  ft 
nkfic  happened ;  and  the  tithe,  pbce  ^nd  circum^ 
ftamces  are  pointed  ont ;  fo  that  ik  might  eafily 
ba«e  been  difproved,  if  it  hid  tiot  been  trUe.  Paiil 
himfelf,  in  two  of  his  ptlbiic  defiinots^  and  in  the 
l^rdfenSce  of  BFumbers  of  ^ewit^  mlates  the  ftdiy,  and 
ap^>eals  to  it  as  a  pronof  of  his  Apo&lefiiip^  which 
he  wAuld  not  have  done«  if  there  hid  not  been  fall 
ert<ienee  of  the  ixmb  of  it.  He  alhides  to  it  aifo 
in  fevcral  of  /his  epiftles^  whidi  fhews^  that  it  wak 
then  i^uliy  believed  in  the  churches. 

This  vifion  phxkiced  iii  F^ol  a  mighty  chitige. 
Frork  ^is  titAe  he  became  a  firm,  unwavering  be* 
liever^  ami  a  xealoaS)  intrepid  preadier  of  the  gof« 
pel.  He  open//  pio&ffed  his  faith/  that  Jefus  was 
the  Son  of  God;  and  he  immtdisitely  i^eceived  bap^ 
tifm  the  inftitated  badge  df  difcipl^tp.  Ahd,t(6«. 
ing  divmely  inftrufted,  that  he  wa^  appdimdd  a 
cainifter  and  v^itnefs  of  Jefiis,  he  ftr^htway  preach- 
ed him  iti  Damafdin^  proving  th^t  he  was  the  very 
Ghrift  foretold  by  the  propheiB.  FixirtiDamafcus, 
wfanre  he  firft  began  Im  miniftty,  akid  wh«re  h^ 
foon  found  his  life  in  danger^  be  pit^awJy  e^aped 
to  Jernfaleiii.  Thateht  joined  fihe  oih^r  Ap<riHts, 
imd  fpake  bdldiy  in  the  dame  tf  the  Lord  jefusi 
Afterward,  bciug  ordained  by  ceh^iti'propheii  #fld 
ie^echers  of  the  church  as  an  ApollU  of  ^b^'Qietiu 


14  Ztidmeii  of  ^HoJjteL        [Sekk.  J^ 

tiles,  he  trivellbd  through  the^vairidua  proviiices  of 
the  leflcr  AGa :  Then  he  pafled  into  Europe  and 
vifited  the  moft  noted  places  in  ancient  Greece  : 
from  thence  .he  w&^  into  Syria,  and  returned  to 
Jerufalem.  Afterward  he  went.over  a  confiderabl^ 
{Mirt  of  the  fame  grx>und  again^  confirming  the 
churches,  which  he  had  planted. 

Whenever  he  vent,  he  boldly  preached  diis  new- 
religion  in  the  moft  confptcuous  places,  efpedaUy 
in  the  Jewsfli  fynagogues  ;  for  there  were  Jews  diC-u 
perfed  in  all  parts  of  the  Rdman  empire*     In-nuu 
ny  places  he  met  with  great   oppofition,   chieflf  ^ 
from  the. malice  of  the  Jews«     He  was  imprifonedf 
tortured,  whipped,   fioned^  and  once  handled  fa, 
violently  that  he  fell,   and  was  draped  away  for 
dead.     But  none  of  thefe  things  moved  him,  »ei«. 
tker  counted  he  his  own  life  dear  to  him,   that  fo 
he  mighCi  finiih  with  joy  the  miniftry  which  he  had: 
received.     God  wrought  fpecial   miracles   by  hit 
hands  in  expelling  evU  fpirits,  healing  the  fick  and 
raifing  the  dead.     In  many  plac«,  churches  under 
bis  miniftry  were  planted^  improved  and  increafed 
to  great  celebrity.     Thus  be  a)ntinued'  his  work^ 
until  he  was  made  a  prifoner  at  Rome,   where  he 
remained  two  years,   con6ned  to  his  own  hired 
houfe;    yet  with  fo  much  liberty,  that  be  received 
all  who  came  ta  bim»  preaching  to  them  the  king^ 
4om  of  Go4  and  teftifying  the  things  which  coo^ 
cem  tht  Lord  Jefus,  with  all  confidence. 

Paul  could  not  have  condu£ted  in.  this  manner^ 
if  he  had  not  believed  the  gofpel  to  be  divine.  H« 
could  not  have  }vid  fuch  great  fuccefs,  if  he  had 
not  exbibiied  evidence  of  its  divinity.  The  mira« 
cles,  which,. be  wrought,  confirmed  the  teftimony 
which  he^gave  in  its  favor.       .. 

And  ceriainly.  JLuke  s  narrative  of  thefe  matters 
jgm&^  have  been  true,  or  it  never,  could  have  gained 
cr^it,  nor.^vouJd  he  have  thbught  of  writing  iL 
For^it  (hottldb^/P^bfeirvedt  thisit  not  a  narrative  oC 


^zRU.L^        Eviitfieti  of:  tht  GoJ^A.  1| 

Tzxil*^  fnidlilifc^'hxxt^i  his  p\Slk  minijlry^.  -If 
f JPiul  lifaci  uevf*  perfomied  fwrh  travels,  preach^ 
inf  ftich  'phte,  ertScd^ueh  churches,  wrought  fuch 
miracles,  met  with  fuch  perfecutions,  ftood  befort 
Tuch  councils  and  magiftrates,  and  made  fuch 
•ipeeches  in  his  public  defence,  the  hiftorian^  whd 
Aould  relate  thefe  things  as  recently  done,  would 
have  gained  no  credit,  but  xnuft  have  met  with  pe^ 
fea  contempt. 

•  There  are  ihVrtcch  epifile^  afcribed  to  this  Paul; 
^nd  whdever  reads  them  with  attention,  will  eafily 
4fec,  tbar  tftcy  were  written  fejr  the  fame  man,  whole 
'life  and  adions  Luke  has  related  to  us.  They 
breathe  the  (pirit  of  that  celebrated  preacher ;  they 
contain  the  fame  d6£Bioes,  Which,  Luke  fays,  Paul 
preached  ;  and  they  nairare,  or  allude  to  the  fame 
tranfadions,  which  the  hrftorian  has  afcribed  to 
lum.  If  you  read  Ldke's  hiflory,  -and  Paul's  let* 
ters,  you  will  fee,  there  is  no  colltafion— ^o  com. 
{>ination  to  fupport  each  other^s  credit.  But  yet 
there  is  a  remarkable  coincidence  of  fafts ;  a  coin:, 
cidence  which  is  worthy  of  notice,  as  it  ftrongljr 
confirms  the  credit  of  both  writers.  For  where 
two  men  write  independently,  in  a  different  man« 
ner,  on  different  occaGons,  and  without  concert, 
their  agreement  in  the  relation  of  fads  muft  be 
fuppofed  to  fpring  from  truth. 

Paul's  early  fentimcnts  and  manner  of  life—his 
perfecution  of  the  church — his  converfian — his 
preaching  in  Damafcus — his  danger  in,  and  efcape 
from  that  city-^— his  fufFeriftgs— the  places  to  which 
lie  carried  the  gdfpfel— the  fucfcefs,  and  the  oppod. 
tion  which  he  found  in  them — his  afliftance  from 
other  Apoftles — hisimprifonments— his  felfdenials 
—his  labors  for  his  owA  fiif>port> — his  conftancy 
and  perf  everance — his^  miraculous  works,  are  rep*:. 
refcntcd  in  his  epiflles,  as  they  are  related  iai  the 
hiftory  of  the  Afts,  with- only  this  difference.; 
i-Ufke  relates  them  with  the  freedom  and  boldnefs 


%§  f^viimw.  of  the  Ccfj^^.        pE ftM.^|. 

^  ao  Jludqi^aa  writiog  of  afu>lher  jmaio^f ;  P^ij^  a|^ 
Ji^jdfs  U>  tti^m  with  th^  moddl/vpr  apjp^ljf  ip  ,t^^ 
with  thareluduiDce<>faa  li|cuKtt.axiw 
4o:fp^akjof  hiwfelf,  ,\  . .;  ,.,;  .  "        .^  . 

;  Ji  ny  di fcermog  perAtn,  reading  the  writing^ . c^ 
ihe.N^V:Teftameiit,  and  compBiiag  tke^m  togeti^, 
l^iU  find  decilive  evide^ceof  ihargeauinenefs  anp 
jiulhequcity-  .  ,„^ 

fiut  we  have  ftill  farther  evidence  ix^^€ar  fat^^r* 
Evory  na^n,  in  the  loaft  acquainted  wit^  hiftpry^ 
]cfll0W![>  chat|  i|i  t^e  tim^  when  thcbpok^^  tfa^  N^^ 
Teftam^Bt  are  fappofed  to  have.]^^.^|||tteQ^  tfajS^ 
>rt«  thqfo  perfons  who  .jMre  here  {neb^oned;  m 
Auguftus,  Tiheri)^»Cimidiu&)  Herod^  Pi}fiite»  JFeli;^^ 
Feftu9,Caiaph2|s,a^  many  others  :  ^  And  that  there 
were  thofe  (eCta  and  cLaJTe^  of  men,  which  are  ber^ 
defcribed;  asiPbaiiiieesj  SadduGees,  Scribes  andHe* 
rodiiins  r ;  And  that,  there  iverc  tbp(e  cufipms  and 
nfage»^  wJb^  are  here  related ;  asthe  iteafts  of  ijbe 
paiJ^ver  aEVi  p^te^:oft)-  the  ceivemony  and  circumu 
oifioni  a  gre^t'Ari^efs  in  obferving  ihe  fabbath^ 
n^  in  reading  the  law..  It  is  well  known  that  the 
jews  wefe  under-  the  Roman  government,  paid 
triimte  tocbeemp^ror^  received  their  chief  magif^ 
tr^res  by  hts  appointment,  could  put  -no  man  to. 
death  withotit  his  perrpiffionj  and  many  otheir 
things  too  numerous  to  be  here  menlionedit 

Now;  if  the  writings  of  the  New  Teftament  ex- 
hibit .a  true  account  of  the  llatft  of  ihipgs  in  that 
•gc,  wt  muft  believe^  tbey.wci^  extant  in,  or  i^ar 
ih«t  Age.  Ahd  if  the  authors  l\^ye  ftriSlly  regard*, 
ed  thei  irnth  la  every  <hi^  ^fe»  wliy  flipuid  their 
rerici^  befqueftiqned  in  things^  which  concern  the 
Lord  Jefusi.  If  :we  beJifeve,  thtt^e  were  fuch  me^ 
t5-r.Gbtat,  Herod  and  Pilate^  who  pprfor^t^ed  the 
workd  .afcrlbed  to  thefl[i.;- Why  may  we  not  believe, 
thcmiitesifuch  apQtfon  as  Ji§^.CArj/J|,^bo  perm 
formed  &b  wirfks  itlcdbi^  to  lum  f  ' 


.-i,-' 


Sk&«t.  I.J       iviie^it  c/tki  ©d^  ff 

That  tli^t^  wis  Itn  ttttkordinary  perfon  called 
By  this  name,  who  did  ma'nv  wonderful  tbtngs, 
anidwAs  putWd^atii  Uttd^  Tiberius;  and  that 
there  was  fec^  h  feft  as  ChrMians,  denominated 
from  Htn,  which  made -a  great  noife,  and  became? 
very  nttmeitjus  ih  the  lirorld,  foon  after  the  deat4 
iX  their  founder,  we  have  evidence  from  Heathen^ 
as  irell  as  Chriftian  Yrritersl  - 

The  books  of  the 'New  Teftameht  were  early  rei 
lieivcd'as  the  gefftiitie  work j^  of  the  nten,  whofe 
names  they  htnr;  and  th;  thw  eharafter  they 
fcavc  been  handed  dowli  to  tfee  prefent  time. '  OP 
^§  we  have  as  good  evidei^e,  as  we  have  of  any 
anaentfstds.  Writers  who  flourifiied  foon  after 
flic  ApofHfef,  aSd-.whe  inett-teiik^ert^nt  with  ihem] 
or  tvith  their  irtimediate  difbipleis,  can  even  now,  at 
tbii  diftance  of  ^ime,  be  produced  as  witneffes  of 
the  gennittene&  of  almoft  aU'the'l>boks  of  the  Nev? 
Teftament ;  as  the  four  Gofpels,  the  Afts,  thirbeert 
Epiffles  of  Paul,  the  fif ft  of  Peter,  and  thfe^rft  of 
John.  And  #riters  but  little  later  bear  witneft  t6 
fte  authorHy  6f  them  all.        -        :  * 

A  certain  writer  named  Pdftas,  who  lived  foon 
lifter  the  Apofflea,  and  was  converfant  with  theif 
finxnejftate  diCdples,  is  quoted  hfEuJebius,  a  church 
KAoriask/yxi  confirmation  of  the  gpfpel  (^Matthew. 
Jh^in,  Irmanh  %fkA  CkmtrU  of  Alexandria,  who 
wrote  about  the  middle  of  the  fecond  century; 
quote  feveral  paflages  out  ef  Mark's  gofpel,  and 
prove  that  he  wrote  it,  and  that  it  was  feen  and 
commended  liy  the  Apoftle  ^itr.  PatA  himfelf 
has  given  his  fan^on  to  Lukes  gofpel  by  quoting 
a  paflage  from  ft  in  hi$  'firft  epiftle  to  Timothy. 
The  ancients  generally  ipply  to  Luke  thefe  words 
of  Paul  to  the  Corinfllians,  *We  have  fent  thft 
brothq-,  whpfc  praife  is  in  the  gofpel  through  all 
the  churches/  Ori^en  decl^ires,  that  Luke's  gofpel 
Iras  approved  by  Paul.  It  is  quoted  by  Jujiin^ittd 
others  in  the  fecond  century,  near  the  times  of  th* 


Apjoillps.  /rff?^5|  ifiwJtWis  ftcqujjin^fsd  with. /^(7- 
/^r/,  *  a  difciplc  of  J^ ,  Apoft Ui  ji?A^i .  J)a^  wi% 
great  ^ccuracjr  proved  th€rg40uitiem&  of^  the  gofpel 
received  under  tb«  ©4 me  of  th^t  Ap^ftl^-  \  S.evcx^J, 
other  eiriy  fatfaers^  afciibe  it  to  hix9>.  afid  fay,  that 
(be  authority  of  it  ivai  .never  .controvjeitedm  the. 
church. '  Evfd>iu$^  ipS^mhAi^  that  John  read  ancl, 
approved  the  gofpels  of  MiiUhtw^  ^i/Ueri  and  LulCf^ 
^ad  added  hifk  own:  .4s  ^  fuppleiQ^ijit  (p,th<;qi.  Jhe 
hool:  called  the  AS$,o^tlu  4foJlUif  cooapared  with, 
Luhi's  gofpel,  appfeifs,^^  hp^ve  been  writtw  by  thej 
fame  author. :  "All  the^  ancicajy  ^ree  tha^.it  waj 
cotnpofed  by  Luke,^  and  received,  in  the  ch^h  aa 
an  authentic  biftpqr?  (4f'f^b  H  yf  quqtcd  $y  Clcl 
fluent  of  Rome,  wluh^s  a  cpmfflyion. waihy Paul  ^ 
by  Pr0fia$^  who  co^ffff^  with  meft.oif,  the;Appf- 
des*  times ;  by  Polycar^^  w  ho  was.  John  V  difci* 
pie  I  and  by  /rrmn^who  lived  in  the  fecond  cen^ 
tury....    .      ■    ■  -    /.::1'  .       ♦  •      ;.•.:;..' 

Thirteep  of  Pau/>epdflkf ,  with  the  ^rft  of  P^cr^ 
and  the  firft  of  Jqhn.yfex^  never  q\^j|jl,9ned  ;^  for 
there  were  particular  churphes  or  perfoifs,towhoici 
all  the  originals,  excqpt  the  two  laft  mentioned  e- 
piflles^  were  direded«  >7.hef^  prigin^^^  were  ca^« 
fully  preferved  in  the  churches  which  received 
them,  as  Tcrtullian  fyys^  down  to  his  time,  which 
was  the  third  century.  They  were  aduiowledged, 
without  hefitancy,  by  the  whole  Chriftian  church, 
as  Clement  and  Origen^^S^xm.  They  were  cited^is 
Paul's  epiftles,  in  the  very  age  in  w^ich  they  were 
written,' and  in  the  n^xt  fucceeding  age,  an^d  (b  04 
in  every  age  fince.       :.  -    . 

The  epiftlc  to  tho^  Hi^brtws^  that  9f  JumeSi  and 
that  of  Jvde^  the  fecond  of, Peter  f  the  iecqnd  and 
third  of  Jfohn,  and  ih^, Revelation,  were  not  at  firft 
univerfally  received  :  But  we  find,  by  the  tellimo-* 
ny  of  a  number  of  the  before  mentioned  fatbets, 
rhatf  after  ,fome  ipqijiry,  they  wer<j  admitted  as 
genuine   and  ai^thentic  ifx  the  earlitfl.^mes,     A9 


tilde  books  wdre  written  ekber  to  Chriftian^  ^iH. 
perfed  abroad^  0¥  to  private  pferfonff  it  was  not  fo 
tafj  at  oace  to  afcertain  tbeir  authority,  as  it  was 
that  of  the  other  books,  which  were  djred;^  to 
particular  chuich^s;  for  there  the  author  s  haad« 
writing,  and  the  charader  of  the  tfn^ngprs  who 
brought  them  were  well  known,  and  there  thejr 
were  immediately  and  repeatedly  read* 

The  caution  with  which  the  churcbei  received 
fome  of  the  books  of  the  prefent  canop,  ihews 
ihat,  in  this  important  matter,  theyxiid  not  aft  with 
a  hafty  cxtdulicyy  but  with  a  ju/l  concern  to  avoid 
tmpofitioa.  So  that  the  canon  of  the  New  Tefta^ 
fxient  Hands  on  better  footing,  thaii  if  no  doubts 
jbad  ariftn  about  any  part  of  it. 

Not  only  were  thefe  books  univerfally  Tcccived 
by  Chriflians  of  the  early  ^g&g,  but  publicly  read 
m  the  churches.  Paul  orders  his  firft  epifUe  tp 
the  TheiTalonians  to  be  read  to  all  the  holy  breth-* 
ren  ;  and  his  epiftle  to  the  Q>loiEans  to  be  com« 
innnicated  to  the  church  of  the-  Laodiceans.  And 
Feter,  in  his  fecond  epiftle,  fignifies,  that  Paul  had 
written  a  number  of  epiftles,  which  were  generally 
J^own  in  the  churches.  Juftin  Martyr,  in  a  book 
winch  he  wrote  about  forty  years  after  the  Apof- 
iolic  age,  (peaks  of  the  writings  of  the  Apoftles,  as 
Head  every  5aU:)ath  in  the  Chriflian  congregations. 

Fr(Hn  thefe  te/}imonies  it  appears,  that  the  books 
of  the  New  Teftament  were,  in  that  age  in  which 
they  were  written,  ^nd  in  the  next  fucceeding  age, 
received  as  the  genuine  works  of  the  men  whofe 
names  they  bear.  And  from  age  to  age  the  te(li« 
iDonies  of  their  reception  became  more  and  more* 
numerous.  Yea,  we  find,  within  about  fifty  years 
after  the  ApofUes,  the  teftimonies  of  heathens  and 
infidels,  that  there  were  fuch  books  extant. as  thofe 
which  we  now  receive,  and  that  thefe  books  were 
acknowledged  and  revered  by  Chriftians. 


96  iSHimt^of^  ^<^aL       ISzMU,  z 

6r  fifty  years,  after  CM^s  d£p6ritMri,  €fttl4£le(l  intxy 
a  vblnme,-a^\l  treated  by  <%rifttinf  with  pocaSst 
ittJaAsof faitft^fedrevcrenoefc-'i  *   ■   "  i        .1 

-  9f<$wiP*t:h!efS  Vbdks  had  not^iMM  t6tiuihe,  iti| 
fmpoffiblcf*^^^  flHi^illdhavtf  fitted  fufih  nnU 
^mhcreiit  ainoftj^  €brift4Miis'.  •  If  tticro  had  tecA 
90  fpch  men/Un&wji  as  thdir  re^BHxted  audiwt,  thef 
liever  could  haVe  xAtaiiied  any  <5rcdit  at  a)K  The 
authors  appear  W^r  tappropriate  aamee  andduuri 
^^ers,  caH  tfaiihifdves  apoftlies  and  difciples  of  t^ 
fiisf^j^elalte  many 'remarkable  fe^  ao  ^en  reeoM 
afid  npCorious  i  iBOfitJion  many  miraculous  ^i^inkl 
perforbbd,  'and  fupernatural  gifts  exefeifed  ioijt 
^em>  in  fuch  places,  and  in  the  prefenee  of  fiMk 
perfons  ^nd  dmrches ;  appeal  to  the  public  for^he 
truth  0f  manyof  theftiAs  related ;  reprefent  tbeiti^ 
felves  and  other  apoftles  as-liaTing  been  ppefeMln 
thefe  an4  tfaofe  places,  and  there  preached,  wreu^it 
miracles,  made  converts,  formed  chvnrehes,  Md 
impc^rted  fupernatufal  gifts*  Now  it  is  impoffible 
that  any  perfons^  efpecially  foeieCie^,  flK)ald  have 
received  thefe  books,  if  they  had  neveir  ifeen  fuoh 
men,  knpwn  fu^  fa€ls,.pr  heard  ^  fiadt  churdiet* 
Every  one  who  faw  the  writings  would  naturallf 
inquire,  Where  are  the  churches  which'  a»^  hert 
addrcfTed  ?  Who  are  the  men  that  (pmk  of  the«- 
felves  as  fo  generally  known  ?  Wfeo  has  ever  been 
accjuainted  with  the  matters  which  they  relate  witli 
fo  much  affurance  ?  Aflc  yeurfelves  :  Would  the 
hi  ft  cry  of  the  late  American  war,  andtherevoluti^ 
which  followed,  be  received  with  aiiy  regard  among 
the  people  of  America  in  the  prefent  ajge,  if  no  Oath 
events  had  tjiken  place  ?  Or  would  fitch  a  fi^tiou^ 
Wftory  go  down  with  credit  to  fucrtieding  ages? 
The'rcgeption  of  a  hiftory  relating -to' fa^  of  reeent 
cxiftence  and  public  notoriety,  is  an  evidence  <tf 
its  truth.  .......    ^    . 


ti^LAt^X       JSmi^tkei  tf  the  a^^       »         m 

If  abf  iftaiDk'deiilbts  the  getmineAeh  of  thth  ho6ki^ 
in  him  fayy  whal  ib^  weT«  forged.  It  was  noc 
iMfaik  tbe  apeftie^  were  Kving;  for  they  woulclr 
hftve  deteAtfcFaod  filpprdAed  the  fraud,  tt  was  hoti 
tfcer  tbwdeatft  ;  ftr  thbn  the  cheat  would  not  ha^e 
tvKxxidod.  Tfao  books  pretend  to  haye  been  fent 
aStrdad  bf  tilt  aittfaors  ^ntfelve^.  Paul's  epiftles^ 
Sir  examine,  pnrfcfii  to  have  been  written  by  Mm, 
at  fiidi  a  rime^  and  in  (bch  a  pkce  ;  to  have  been 
Seat  to  fucb  chof ches,  by  fnch  raeflengers ;  and  to 
kave  been  ligaed  by  his  own  hatid.  Now  if  thers 
churches  bad  never  t^ecetved  fnch  letters,  or  feeu 
finsh'  meflengers,  or  if  Cfariftians  in  general  had( 
^wer  heard  of  fnch  writings,  until  fome  years  after 
tbey  prcttmd  to  have  been  feat  abroad  and  publiclyr 
s^^— this  would  have  been  a  fufficiedt  reafotf 
Wcvm  to  have  admitted  them^ 

hfoftof  Paul's  eptftles  weiig  tv^ritten  to  noted 
eliurphes  in  populous  cities  ;  and,  confequently,  i^ 
itssy  were  genuine^  they  mtift  have  been  kno^n 
before  his  death.  If  they  bad^  not  appeared  until 
sRxt  his  deitfh,  the  churches  to  which  they  pre. 
teifd  to  have  beefti  fent,  would  have  declared,  they 
sever  received  tfaeui)  and  thus  haveexpofed  the  de^ 

In  /bcrrt,  if  we  fappofe  the  books  of  the  New 
7«fbraienrto  befpurious,  we  muft  fuppofe,  that 
the  ChriMans,  in  tbe  Apoftolic  and  fucceeding  ai^ 
gcft^  among  whom  were  many  learned,  and  doubts 
leb  many  honeft  men,  did  all^  in  the  feveral  dif« 
feeteR;  CDontries  of  Chrrftend6m;  without  any  con^. 
eeivabie  motive,  c<ntfed^rate  in  a  fraud,  and  agred 
lir:^  rnlpefib  on  tbe  world.  A  {bppofition  this^ 
tirfeach;  if  admitted,  pots  an  end  to  all  hiftorical 
credit. 

BtfiHw  %  asxme  well  obferveS) ''  It  is  eafy  to  dif« 

Wfi^  the'^^rittngs  cf  the  NewTeftament,  particu^ 

My  Pk#rj  epi^S)  to  be  otiginal.     His  very  foul 

ipeaks  in  all  his  writings.     There  is  that  ^ndifiexur 

B 


2sa^         m      :Bf$iitiUtsbf  ihtiit>fpd^       \%i%mA4 

bled  zeal  for  the  glory  of  God  and  the  falvation  of 
mankind ;  that  courage — ^hat  difregard  to  his  OMm 
ibtereft,  when  it  interfered  with  higher  view. s--*thal 
boldnefs  of  expreffion*— that  life  and  fpirit  which' 
are  hard  to  be  counterfeited.  The  fame  force  and 
energy,  which  animated  all  his  anions,  and  em- 
powered him  to  fpread  the  gofpel  from  eaft.to. 
weflv  ennobles  all  his  compoficions  ;  and  it  would 
Walmoft  as  impoffible  for  an  impoftor  to  write  a9 
Paul  did,  as  it  would  be  to  a&  as  he  did.  Itisve« 
ry  difficult  to  perfonate  fuch  a  warm,  affedionate 
and  intereftitig  wriler;  There  is  an  exa6t  refem- 
UJAUce  in  his  fpeeches  and  in  his  epiftles.  In  both 
diere  is  the  famle  gr^tnefs  of  fpirit,  the  fame  glow«- 
ing  language,  the  w^fl^  devated  thoughts,  warm 
ixom  the  heart.  In  both,  he  fpeaks  and  writes  witb 
too  animated  a  zeal,  to  be  a  cold  deceiver;  witb 
too  nmch  fenfe,  folidity  and  confiftence,  to  be  an 
chthufiaft." 

Of  our  preceding  reafonings  this  is  the  refult ; 

'     THE  lt£LICl0N  OF  THE  GOSPEL. IS  DIVINE. 

This  religion,  if  it  be  divine,  muft  be  fupremeljr 
important.  Do  you  believe,  that  God  has  fent  in« 
to  the  world  a  Savior  from  heaven — has  borne 
witnefs  to  him  by  miracles  and  wonders— has 
fubjedled  him  to  death  for  our  redemption,  and 
raifed.  him  from  the  dead  by  his  mighty  power—* 
}^s  given  fupport  to  the  religion  which  diis  Savior 
taught,  and  by  a  wonderful  providence — has  con- 
veyed it  down  to  our  day  with  full  evidence  of  ita 
heavenly  original  ?  Do  you  believe  all  this  ?— * 
Surely  you  mud  believe,  that  this  is  a  religion  xtk 
which  mankind  are  infinitely  concerned.— Come 
forward  then ;  make  an  open  profeflion  of  it,  and 
tell  the  world,  you  are  not  afhamed  of  it.  > 

Faithfully  attend  on  the  inftituted  woHhip  of 
God.  This  is  a  great  fecurity  againft  irreligious 
and  infi^lity.    Tlat  ChrifUans  may  hold  fad  tb« 


%nM.  I.J        EvUmtts  of  tht  Go/pel.    %  S3 

profdGon  of  their  faith,  the  Apoftle  enjoins  tliem 
to  keep  up  their  religious  aflemblies. 

Be  folicitous  to  obtain  a  (hare  in  the  great  bleC 
lings,  which  this  religion  offers  to  you.— iSeek  pajr. 
don  and  glory,  in  the  way  which  it  prefcribcs,  by 
irepentance  of  fin  and  faith  in  the  redeemer.  There 
is  no  other  name  by  which  you  can  be  faved. 

Endeavor  to  extend  the  knowledge,  advance  the 
honor  and  promote  the  fuccefs  of  the  gof pel ;  put 
to  filence  the  ignorance  of  foolilh  men ;  confirm 
tiiem  who  waver;  ftrengthen  fuch  as  are  weak; 
teHcoura^e  the  yo^ng  and  tender,,  and  guard  them 
^gainfl  the  inftru^ions  which  caufe  to  err.  If  yoa 
sJk^  How  this  fhall  be  done  ? — take  the  Apoftle's 
advice,  "  Only  let  your  converfatioxi  be,  as  it  b6i 
fcotiieth  the  gofpel  of  Chrift/t 


B9 


SERMON      Ih 


J  ju   iv3W9tf9^'9m'^mfnm 


EPHESJANS  i.  1,  »,  $. 

P«^h  ^  ^pojlie  of  JeJusChrtfi,  fy  thtrt^ll  of  Got  t§ 
thcJaMs  which  arc  m  Ephejks^  and  to  thf  faithful 
in  Chrifi  T^fus.  Grace  h  to  you,  and  peace  from 
God  our  Father,  and  from  the  Lord  Jfcfus  Chrijl. 
Bleffed  he  the  God  ana  Father  of  our  Lord  Jefus 
Chrijl,  who  hath  blcjfed  us  with  allfpiritual  Uefingi 
in  heavenly  places  in  Chrifi. 

EpHESUS,  the  city  in  which  the  church 
here  addrefled  was  coUeded,  was  the  metropolis  of 
Lejfcr  AJia  ;  and  lying  on  the  fea  coaft,  it  was  a 
place  of  conliderable  trade.  The  Greeks  inhabit, 
ing  this  city  were  zpaloas  idolaters.  They  are  faid, 
in  the  .19th  Chapter  of  the  A^,  to  be  **  worfhip* 
pers  of  the  great  goddefs  Diana,  and  of  the  image 
that  fell  down  from  Jupiter/'  In  this  city  flood 
the  temple  of  Diana,  which,  for  its  grandeur  and 
magnificence,  was  confidered  as  one  of  the  wonders 
of  the  world.  The  Ephejians  were  alfo  celebrated 
for  their  flcill  in  the  arts  of  magic  and  divination, 
as  we  find  in  the  Chapter  before  cited.  And  from 
this  epiftle  of  Paul,  we  learn  that  they  wctc  alfo  in- 
famous for  luxury,  lafcivioufnefs  and  all  unclean- 
ncfs.  In  this  city  dwelt  great  numbers  of  Jews^ 
who  had  a  fynagogue  here  for  divine  worfhip,  ia 


«ttdiPa*lpfe8tdl<Hif(Mrfev<^railmod^^  Thl^  ft 
tkfcittft  aecdimt,  wlAch  Wc  faiye,  of  the  ptiblicafiSft 
of  the  gofpel  in  this  cit^.  After  his  departure,  M 
|iolli»,wiio^vlsaM  eid^uetiFmah  and  hiightyth<he 
6npeut€S,  tirde  to  ^fhrjus.  rtc  had  been  edlicali. 
led  in  tfa£  JewiOk  rtl^6h  ;  fciit  havrng  lately  h6eA 
luftrftded  in  the  W%y  of  the  Lord,  he  came  and 
MU^t  il  dtlig^dy  in  the  fyilagogue.  Paul,  hot 
ibng  ftfw  Aisj  teturnhag  tb  Ej^hefus,  pk^ached  there 
above  two  years  together;  "So  that  riot  Only  thfe 
JS^^Af/Sdns,  but  all  Who  d!Wt\tinAfia  h^ard  the  word 
of  the  Lord,  both'  Jews  and  Greeks ;  and  (^od 
Wrdugbt  (pedd  li^ratles  by  the  hands  of  Paul, 
ulmi  the  nime  ofihe  Lord  J[(^Us  l^ras  Magnified; 
abd  mkny  btlievied^  and  came  anil  cotifdS6d  theii- 
tvildeedsf  atid  the  word  of  the  Lord  mightily 
gitew  and  prevailed^" 

^iol^tii&e^  aft^er  Pfeurs  departftfe  frortt  Ephefuf, 
kfrt  find  diak;  )tA  wis  feiK  a  prifoher  to  Rme.  Iii 
^  cotfUfif^dnait  hewh>t6feV^]:^I  epiftles  toehurchf. 
eft  and  chiifUaii  friends ;  and,  athong  others,  this  t6 
flie  chureh  of  £pheftis ;  for  he  calls  himfelf,  Chap* 
iv.  ike  prtfomr  of  "fefus  Chrijl  for  the  Gentiles. 

He  direQs  this  Tetter  to  the  faints  which  arc  at  £*- 
/A^i^  AnA  to  the  fdithfid  in  Chrijl  jfefiis,  i.  e.  not 
only  to  thofe  iu  Efhbjus  wH6  had  believed,  but  to 
thdfc  in  idther  parU  of  Afia,  who  had  heard  the 
trord  of  thle  ^(iCptl  from  hini,  while  he  was  preach- 
ing in  tbiit  aty.  So  he  otders  his  epiftte  to  the  Co^ 
h^ans  to  be  read  alfo  in  the  church  of  the  Laodi^ 
€^ans. 

Thedefigfa  of  this  ejiiftle  is  more  fully  to  inftruft 
them  in  the  nature  of  that  gofpel  which  they  had 
received;. to  guard  them  againft  certain  errors,  to 
which  they  were  expofed  frftm  the  influence  and 
exatriple  6f  unbelieving  Jews  and  Gentiles  ;  and  to 
inculcate  upon  them  the  importance  of  a  conver- 
fation  becoming  their  faith  and  profeffion.  It  con- 
tains the  fubftance  of  the  gofpel :  And  one  wh6 
B3 


reads  and  underftands  it,  will  hare  a  good  acquatlKr 
j^nce  with  that  religion  which  Paul  taught  iu  all  hif 
cpiftles  and  difcpurfcs. 

- 1  intfjnd,  if  provid^ac^  fliall  giye  me  opportuni- 
ty, to  illuiftrate  and  improve  this^whole  epiftle;  in 
doing  w^ichi  I  (hall  lay  before  you  a  fyftem  of 
chriftian  do3rines  and  precepts  in  (he  order  audi 
connexion  in  which  the  Apoftle  has  arranged,  them* 
'  At  prefent  I  (hall  confine  myfelf  to  the  wordy 
ly^ich  have  bee^  read« 

Paul  here  calls  himfelf  an  ApoJHt  of  JtJ%i  Chriji, 
The  word  Apojtic  fignifies  a  meffeilger  f^nt  oi> 
fome  particular  bufinefs.  Jefus  Chrift  is  called  am 
Appjlle,  becaufe  he  was  fcnt  of:Gojd  to  ihftruft' and 
redeem  mankind,.  P^ul  fip^  others  giie  caUed  A^^ 
fojlks,  becaufe  they  were  fent  of  Chrift  ^  teaqh'thc 
do£lrines  which  they  had  received  from  him.  \  To 
the  eleven  ditjciples,  after  his  refu^rre^ion,  h?  fSys^ 
**As  the  Father  hath  fent  me,-  fo  fend  \  j^ou.  All 
power  is  given  me  in  heaven  and  in  eardi*  ,Gq 
teach,  or  prof elytCj  al^l  nation^  teaching  them  to  ob- 
serve all;  things  whatfoever  I  have  commanded 
you/'  Their  commiflion  cUd  not  confine  theni 
ivitbin  any  prefcribed  limits,  as  did  the.commiffion 
of  thofe  whom  the  ApoA'^s  ordained  ov^r  particii* 
lar  churches;  Wt  it  authorizj^d  ,them  to  go  forth 
and  fpread  the  gofpel  in  alt;  parts  of  the  world  ; 
and  to  confirm  ^hi$  extenfiive;  commiQion  as  well 
as  to  give  their  minillry  fuccefs*  Chrift,  atcording 
Jo  this  prpmife,  wrought  with  them^  and  eljt^hhlhed, 
their  word  with  figns  following: 

'  Paul  fays,  He  was  an  Apoftle  Jji;  th/t^  ibill  of  Qod^ 
In  his  epiftle  to  the  Galatians  he  ftyles  himlelf ,  4i% 
Apojlk^  not^  oj  man  neither  by  maUy  but  byjfefus  Chfifip 
and  God  the  Father,  pe  received  not  his  call  or 
commiflion  from  man,  nor  was  he,  as  Matthias  was^ 
chofen  to  his  Apoftleftiip  by  men ;  but  he  was  call- 
ed by  jfefus  Chrift,  who  in  perlpn  appeared  to  hitl^ 
^or  this  end,  that  he  might  fend  him' among  tkt 


Siiif«  II.]         Chrt/Hofi  Rdigion.  tje 

GeatUes;  laAby  Ood  the  FtfM^r/w  ho  revealed  iiit 
Son  ia  him,  and  chpfe  him  that  hcifaould  knowr 
kig  will,  and  be  a  mtnefs  of  the*  truth  unto  all 
nen* 

But  though  he  was  called  of  God  by  revelation^ 
yet  ft  was  not  a  fccret  revelation  known  only  to 
liimiflf,  like  the  revelations  .on  which  enthutiafls 
and  impoftors  groand  their  pretenhons  ;•  but  it  waar 
a  revelation  made  in  the  mod  open  and  public- 
manner,  attended  with  a  voiccfromiheaven,  and  a' 
light  which,  out/hone  the  fun  at  noonday,  and  ex.- 
hibited  in  the  midft  of  a  number  of  people,  to 
whom  he  could  appeal  as  witueflcs  of  the  extraor* . 
dluiary  fcene.  > 

Notwithftanding  this  heavenly  vifion,   Paul  en« 
tered  not  on  the  execution  of  lus  apoflolic  office, 
sor  once  prefumed  ta  preach  the  gofpel,  till  Ana- 
nias came  to  him,  and,  laying  his  hands  on  him, 
declared,  that  God  had  chofen  him  to  bear  Chrift's* 
same  among  the  Gentiles.     The  truth  of  thb  dec*' 
laration  Ananias  confirmed  by  a  fudden  and  mi«- 
raculous  reftoration  of  Paul  to  his  light.    Nor  was,- 
he  received  by  the  Apoftles  at  Jerufaleth,  until  he» 
was  recommended  to  them  by  theteflimonyofBar- 
Babas,  who  had  been  intimately  acquainted  with 
thefe  previous  tranfa^ons.     Nor  did  he,  after  all, 
go  forth  to  execute  his  commilfion  among  the  Gen^. 
iiUSf  until  the  elders  of  the  church  at  Antioch  had 
folemnly  feparated  him  to  this  work  by  falling  and' 
prayer^  and  the  impofition  of  their  handsi 

The  great  buiinefs  of  Paul  and  the  other  Apof- 
|]e&  was  to  diffufe  the  knowledge  of  the  gofpel,  and 
plant  churches  in  various  parts  of  the  world.  And 
when  a  competent  number  of  believers  were  col- 
kOed  in  a  particular  place,  fome  meto  perfon  was 
ufually  ordained  to  refide  among  them  as  a  ftated 
teacher.  Accordingly  we  find  Timothy  ordained 
over  this  church  of  Ephefus,  by  the  laying  on  of 
^e  hands  of  the  pyefbytery,  of  which  Paul  himfelf 
B4 


vaiS  xmc  And  4i\t  M^cborky  wliidi  TuBiolIi$r  had 
tfaos  received,  the  fame  be  wa&  oidef ed  to  commift 
to  faitbCtU  meti,  arlio  ihould  ibe  2d>fe  CoUBacb  odieKm 
^nd  he  was^ cautioned  to  lay  band^  fudde^ly  on  sa 
x^an. 

Paul  wa«  an  Apoftb  according  to^  :the  mrill  of 
God,  as  he  was  called  to,  and  fiimi&ed  fqr  idie 
.  voric  of  an  Apoftle  by  mvelatioa  £q>m  God,  aadi 
as  be  was  introduced  into  the  Apeftolic  office  in  am 
open  and  folenin  manner^  according  to  tbc  inflitu^ 
tioa  of  God. 

Paul  dire£lft  this  epiftk  to  tbtjsinis  £nd  faiihfiitL, 
By  the  fame,  or  fimilar  apgdlaliona,  be  In  inckft 
of  his  epiftles  addrcifes  the  churches  of  Chrifttana* 

We  cannot  fuppoie,  that  he  intends  by  4Jbefe 
term's  to  declare  ^di  the  members  q£  thi^,  m  aay^ 
other  particular  church  to  be  godiy  petfoss  {  foe 
this  in  het  w^s  not  the  ftate  ef  asy  diurcb.  In 
all  the  chucches  founded  by  the  Apoftles  there 
were  many,  who  after  fome  time  difcovened  cb« 
corruption  and  wick^dnbfs  o|  their  b^uts.  The 
phrafes  rather  denote,  that  tbey  had  been  called  au$ 
of  the  world,  and  feparated  f^om  others,  that  Acyi 
might  be  a  pecuhar  people  unto  God.  The  woids, 
faints,  faithful,  brethren^  dtfhipbs^ebififiuinSfaLVt  idtab 
ufcd  in  a  general  lenfe,  to  exprefs  men's  vifiblc, 
pr^ofeifed  chara6leT,  rather  than  any  certain  jud^-. . 
ment  concerning  the  habitual  tefiper  of  their  hie^arts. 
The  fabbatb,  the  temple,  .  its  utehfib,  and  thei 
ground  oi^  which  it  ftoodj  are  called  Jb^,  becaufct 
they  were  feparated  from  a  common  to  a  facred 
ufe.  The  nation  of  the  Jews,  corrupt  as  th^  were, 
are  called  a  Aoly  nation,  becaufe  they  were  feparated 
from  other  nations  for  the  fervice  of  the  true  Ciodf 
So  the  Chriflian  church  i$  called  a  hofy  nation^  4S. 
peculiar  pcopU,  to  fhew  forth  the  fraifis  6f  him,  wA^ 
had  called  them  out  of  darkmfs  into  his  marveUoui, 
tight.  In  many  places  4be  word ^iW5  ftands  opii, 
pofed,  not  to  unfound  Chriilians,  b^t  ta  beavtb^Ulk 


Hovttvn;  ikeugli  die  Apoftb^ikm  iMt^  ifi^UtA 
terms,  declare,  that  the  Ephefian  profelTors  "wtoeiidl 
pare  in  their  ^otrta,  yet  ht  taiigbt  them,  and  he 
feocbos  ii<  liMt  all  is^  !•  be  fo.  W<  are  c^iki 
lo  be  haiy  ^--«e  am  br<m^  to  the  enjoyutua  ^ 
l^pd  hopes  attd  privili^cB,  ikot  wt  night  fonrw 
God  in  neamoij  of  fpirit^-t^hat  we  night  not  bt 
coafprmed  to  this  world,  but,  being  tnasfbraied 
iw  the  jcnenriiig  <yf  out  intnd^  ought  foo^e  ^riill  is 
^be  aoecptaUe  will  of  God. 

Thevekigim,  wiiich  we  profeTs  contain  the  high*. 
4eft  imothrcs  co  pmi^  of  hesort  and  lifSc*  If  content 
9rtth  a  verbal  pnofefEon  toC,  and  exteroal  cotoplt^ 
jiaoe  wkh  this  xeligion,  we  ovgacd  iniquity  in  out 
lasirti^'^^m  are  giult^  of  the  i^lelt  prcvaricaiion ; 
and  our  religioO)  ioftead  of  faving  qs,  will  hsil 
plange  us  the  deeper  imto  tn&my  and  mifery.— f 
That  which  is  ihfe  vtfible,  ought  to  be  the  real^Jiar^ 
;iaer  of  Chiifttam;  j&i)|&  mi  faithful  in  Chrifi  jft^ 

The  Apoftle,  hi  the  next  place,  exprefiies  hisfer^ 
vettt  delire,  that  thefe  Ephefian^  might  Teoeivegror^ 
mdptmct/rm  God  ovr  Father^  Mijwm  ike  Lirdjo- 
fia  CharifL  Under  thcfe  genexal  terms  are  cbmpre^ 
hooded  all  die  glocioos  Uefiings  yrhich  are  remdL 
M  aad  oil^ed  in  the  gofpeL 

6fwar%fitfie5,  Jne,und€Jtr9ti favor.  Sachai^ 
all  the  bleffings  which  we  receive  through  Chrift^ 
If  we  deferved,  or  could  claim  them  from  the  juf^ 
tice  of  God,  on  the  foot  of  .oar  own  works,  there 
would  haye  keen  no  need  of  the  intcrpbfition  of 
|i  Savion  He  came  only  to  fa^e  them  who  are 
loft. 

The  fiardin  jf  fm  i%  grace ;  for  it  is  the  r»nif« 
fioft  of  a  deferred  puni(hmcnt,—*'The  wages  of  lift 
is  death.- 

Eternal  life  is  grace,  for  it  is  a  happincfe  of 
wlHcb  wc  4re  latterly  unworthy.     ♦*  They  who  re* 


ceive  abttfidance  of  grace  reign  m  life  by  Jefur 
Chrift/' 

The  influences  of  the  divine  fpirit  are  grace ;  for 
^ey  are  firft  granted  without  any  good  difpofitions 
on  our  part  to  invite  them ;  they  are  continued  e-r 
ren  after  repeated  oppolitions  ;  the^  prepare  us  for 
that  world  of  glory,  fqr  which  we  never  fhould 
qualify  ourfelves. 

ThdCe^bleflings  cotiie  to  us  through  Chrifi.  They 
are  the  fruits  of  his  atonement  and  mediation;— 9 
But  ftill  they  are  the  fruits  of  God's  grace,  as  much, 
as  if  he  had  beftowed  them  abfolutely,  and  wid^ 
out  this  wonderful  purchafe ;  for  the  gift  of  the 
Savior  is  the  confequence  of  the  grace  of  God^ 
^*Wha  fo  loved:  the  world,  that  he  fent  Im  xmly  be« 
gotten  Son,  that  we  might  live  through  him/' 

The  Apoftle  wiihes  to  the  Ephefians  pea^e^  as 
well  as  grace.  -  By  this  we  are ,  to  underftand  that 
peace  of  mini,  which  arifes  from^  a  perfuafion  of  oiir 
mtereft  in  the  favor  of  God.  Our  peace  with  Goi 
is  immediately  conne^ed  with  our  faith  in  Chrift. 
^•Bcing  juftified  by  faith,  we  have  peace  with  God^'* 
Our  peace  of  mifid  is  conneQed  with  our  knowledge 
of  the  fincerity  of  our  faith*  ^^  If  our  heart  coiu 
demn  us  not,  we  have  confidence  toward  God."— n 
The  fincerity  of  our  faith  is  proved  by  the  fruits  of 
it  in  our  lives.  The  way  to  enjoy  peace,  is  to  in- 
creafe  in  all  holy  difpofitions^and  to  abound  i^^ev^ 
ery  good  work. 

If  the  Apoftle  wifhed  grace  and  peace  to  Chrif- 
tians,  furely  they  Ihould  feel  fome  folicitude  to  en^ 
joy  them.  You  think  your  minifter  fliould  be  con- 
cerned for  the  happinefs  of  his  people  ;  but  ought 
not  every  one  rather  to  be  concerned  for  his  own  ? 
You  cenfure  the  Coldnefs  which  you  obferve  in  tha 
teachers  of  religion  ;  you  wifh  they  were  more  zeaK 
bus  and  animated  :  And  will  you  at  the  fame  time 
negleGt  the  means  of  religion,  whi^h  yQU  enjoy  & 
You  would  have  others  take  more  pains   for  your 


$iviM.ILJ         Gkrifikn  ReKgi<m*  9I 

falradon :  And  will  you  take  no  pains  for  yoat 
qnn  ?  Let  every  man  give  diligence  for  himfelf', 
(hat  he  may  obtain  grace  and  peace  from  God  ouB 
Father,  and  from  the  Lord  Jefus  Clirift. 
-  The  Apoftle,  in  the  word^  which  follow,  cxprcf- 
ftt  a  ftcong.  and  lively  fenfe  of  gratitude  far  tbe 
rich  and  ineftimable  bleffings  granted  througli 
Clirift  to  an  unworthy  race.  •  Bleffed  he  the  Ood  mdf 
Father  of  our  Lcrrd  Jcjus  C/irifi,  )Bvh^  hath  bleffed  u9 
^h  all  fpiritnal  hlefings  m  heavenlj^  Jflaces,  or  iqi 
beavenly  t3ung5,  in  Ghriji. 

The  common  bleffings  of  providence,  as  food 
and  raiment,  health  and  liberty,  are  valuable  for 
$he  prefent,  and  call  for  daily  returns  of  praife.— r 
Bat  thefeare  only  temporal  and  earthly  goods. 
The  bleffings  revealed  in  the  gofpel^  and  difpenfed 
to  us  dirough  Chrift,  are  of  a' different  nature  and 
o£  higher  importance.  They  arc  called  JpiriUud 
and  heavefdj^  things.  They  are  accommodated  to 
onr  fpiritual  wants  and  defires — they  come  down 
from  heaven,,  prepare  us  for  h^ven,'  and  will  b^ 
completed  in  our  adiniiSon  to  heaven.  The  in-. 
fiuences  of  the  fpirit  are  heavenly  gifts — the  reno* 
vation  of  the  heart  by  a  divine  operation  is  wifdoni 
from  above — the  renewed  Chriftian  is  born  from 
above  and  become  a  fpiritual  man — the  ftate  of 
immortality  which  Chrift  his  purchafed  for  believ- 
ers, is  ah  inheritance  referved  for  them  in  heaven 
— in  the  refurreQion  they  will  be  clothed. with  a 
houfe  from  heaven,  with  fpiritual  and  heavenly 
bodies,  and  they  will  be  made  to  fit  together  ill 
heavenly  places  in  Chrift  Jefus,  '        ' 

The  Apoftle  fays,  "God  has  bleffed  us  with  ale 
fpiritual  bleffings  in  heavenly  things** — with  all 
things  neceffiary  to  bring  us  to  the  enjoyment  of 
himfelf  in  heaven.  *'The  divine  power,"  fays  St. 
Pete'r,  "  hath  given  us  all  things  which  pertain  to 
life  and  godlinefs,  through  the  knowledge  of  him 
trho  hath  called  us  to  glory  and  virfuor-^nd  batk 


If  .    JDutkscfihe;         (]SlRii,lE 

givea  us  exceeding  great  aadpit€i6us:prQatifts^ 
that  hy  them  w«  might  he  partakers  of  a  diviilefia^ 
tore/' 

The  particubr  bleffingi  voudifafed  to,  and  d6u 
ligaedfor  heUpv^rs^  are  enumerated  in  the  feirow. 
ing  verfes ;  fuch  as  eledton  and  votcation  to  he  thi 
people  of .  God— predeftinfttidn  to  the  addplion  of 
iChildr<n-*^cceplattce  in  Chrift  Jefus  end  redem^i 
lion  throu^^h  his  bldOd^ — the  tev^latk>n  of  the  my& 
teary  of  Gpd's  will — a  title  to  th6  heavenly  mhitit*. 
ance — and  the  fanf^ificadon  and  fealtn^  of  the  Ikv 
ly  fpirit*  To  difplay  the  nattote  and  importance 
of  thefc  bleflings  we  ihall  have  occafion  fam^aftm 
in  the  profecution  of  our  deiign/ 

I  would  now  obfertei  that  thfc  bleffingi  f^nttd 
to  the  £phefiail  believers,  al-e  alfo  tendetfed  to  iiSr 
God  in  bis  fovereign  gbodnefs^  has  thofea  iks  from 
hmoii^  th«  nations  of  the  world  to  be  his  peduliiar 
people,  and  to  enjoy  his  oracles- and  ordinancei**^ 
He  offers  to  us  the  honors  and  felidcids  df  adop^ 
tion,^and  the  r^miffloa  of  all  ow  fiixs  throulgh  thk 
atone^fcnt  of  his  Son.  He  has  propoTed  for  our 
acceptance  an  inheritance  incorruptible  intheheaV4 
ens.  He  grants  the  naottons  of  his  MeflTed  fpiritto 
nwaken  onr  minds  to  ihefe  important  concerns.-^ 
And  to  true  believei^,  he  affords  the  findif^ng^ 
fealing  and  coniforting  influence  of  his  grace,  Hi^ 
has.mide  known  to  us  the  myftery  of  his  will^ 
which  is  ilill  hidden  from  the  greater  part  of  ouf 
race.  He  has  favored  Us  with  a  complete  reVefari 
tiop,  and  pUced  us  in  a  condition  which  allowi 
our  frequent  attendance  on  the  difpcnfation  of  his 
word  and  ordinances* 

We  are  in  fome  refpefts  privileged  far  beyond 
the  Chriftians  to  whom  this  epiftle  was  written.-^ 
They  for  a  feafon  enjoyed  the  preaching  of  an  in- 
fpired  Apoftle.  In  his  abfence  he  wrote  to  theiii 
this  letter,  which  doubtlefs  contains  the  fubftanca 
'if  the  things  vbich  he  taught^ while  he  was  atnotif 


tlMQi«  But  of  ^m  Uttfit  tjiey  oouJd  bave  die  beiu 
f&  only  hy  boariog  it  reaid  ia  one  pla^  smd  an.r 
other.  While  be  preached  in  Alia,  be  coofioeil 
his  wimRrycbicSyto  this  capita}  city*  Th^y  who 
Ihred  in  tho  remoter  parts  cQu}d  xK)t^  without  sqtucli 
labor,  ei^y  the  benefit  o£  his  preaching.  Bvu  wjt 
bave  10  our  bands  not  onjy  this  efnftle,  hut  the 
oiher  wjdtings  of  Paul  and  his  fellow  Apoftles^and 
we  mAy  daily  ooasrerfe  with  Ibem^  Places  of  di^ 
Tine  wortbip  are  xieax.  us,  and,  without  tbc  i^xpenf^ 
of  difiant  journeys,  we  may  attend  on  the  preadu 
ing  of  tbe  word  and  other  facrod  exerdfes  of  reli* 
gion.  We  have  therefore  happier,  adyaqtages  t^ 
become  a^rquainted  with  the  do6trines  and  precepts 
of  the  gcipel,  than  the  primitive  Chriftians  could 
enjoy.  If  they  were  bound  to  give  ^anks  for  their 
privilegi^.;  how  criminal  muft  be  ingratitude  un^ 
tfer  ours ! 

ll  is  faid»  While  Paul  preached,  in  Ephefuf,  all 
ik^fuAo  dvieU  in  Afia^  hear4  the  word  of.  the  LQtd^ 
What  pains,  muft  they  have  taken  !  lot  divert  of 
them  ca^efrom  far.  Confider  Paul  as  preaching 
in.  the.  Jewiflt^fynagogue  at  Ephefus,  as  long  as  hft 
csould  nave  admittance ;  and,  when  he  was  driven 
from  thence,  removing,  to  a  public  fchool^  and 
these  neafomng  daily  in  defence  of  the  gofpe).  See 
all  the  country  aroimd  coming  together,  from  time 
to  time;,  to.  hear  Urn  infpiied  teacher^  Obferve 
what  pains,  they  took  to  become  acquainted  with  a 
religion,  which  condemned  thdr  former  fentiments 
and  prances.  Remark,  how  they  yielded  to  the 
convi^on  of  truths  renounced  thdr  idolatry,  con«. 
fefled.  their  evildoods,  condemned  thdr  pretended 
iateicourfe  with  invifible  fpirits,  and  fubmitted  to 
the  pure  and  rational  religion  of  the  gofpd ;  and 
then  fay,  whether  we  have  not  caufe  to  he  deeply 
bumbled,  that  this  fame  gofpel,  which  we  enjoy 
under  fuperior  advantages,  has  fo  little  influence 
•ir  oar  own.heaxts.  and  the  hearts  ^  others  ?    ^s 


there  hot  occafioti  to  Iament,thattbe  wordof  Godj 
which  then  fo  intghtily  {^rcw  arid  prevailed,  is  noW 
treated  with  fo  much  indiflPerence  ? 

Ye  who  negleft  to  attend  on  the  word  now' 
brought  near  to  you,  What  will  you  fay  in  excufe 
for  yourfelves,  when  you  fee  how  all  who  dwelt  ui 
Afia  came  to  Ephcfiis  to  hear  this  fame  word  ?•— 
Ye  who  can  relilh  nothing,  but  wliat  accords  with 
your  own  fancies  and  humors,  and  who  af«  kt  once 
difgufted  with  the  preaching  which  contradi^s  yout 
former  fentiments  and  pradlices,  How  will  ybti 
juftify  this  perverfe  temper,  when  you  fee  what 
humility  and  candor  appeared  in  tfaofe  Afiatic  hea^ 
thens  ?--^They  could  hear  Paul  difputing  daily  a:, 
gain  ft  their  preconceived  opinions  ;  could  hRen 
with  patience  tb  his  arguments,  which  all  tended 
to  confound  them  ;  and  on  convidion  :could  give 
up  their  errors  and  confefs  their  evil  deeds.— Y^ 
who  treat  the  worihip  and  ordinances  of  God  with 
contempt ;  what  will  you  plead  in  your  vindica^ 
lion,  when  you  obferve,  with  how  much  gratitudq 
and  reverence  the  fame  were  received  at  Ephefus  ?. 
—Ye  who  attend  on  God's  word  in  vain — who  feel 
tio  influence  from  it — who  though  you  hear  it,  yet 
live  in  habitual  oppofition  to  it,  What  will  yott 
Urge  in  your  defence,  when  you  recoUeft,  hovt 
mightily  it  grew  in  £phefus,and  how  it  transform*^ 
cd  idolaters,  forcerers,  and  the  grofleft  tranfgrelfors 
into  faints,  believers  and  the  worfhippers  of  the 
true  God  ? 

Remember,  that  you  tnuft  one  dayanfwer  before 
God  for  all  the  fpiritual  bleflings  which  he  has  fent 
you.  It  is  not  a  matter  of  indifference,  whethef 
you  receive  or  rejeft  them.  If  you  put  them  froni 
you,  you  will  luffer  the  lofs  of  them,  and  be  punl) 
ifhed  with  .  awful  feverity  for  your  contempt.-^'^ 
When  God  (hall  bring  every  work  into  judgment; 
he  will  take  into  confideration  all  the  privileged 
which  you  harye  enjoyed,   as  well  as  all  the  worke^ 


Sekm.U.J       -  CArijikn  Rdi^pu  35 

which  you  have  done,  and  according  to  both  will 
be  judge  you.  They  who  have  never  heard  of  the 
goipelywill  meet  a  more  tolerable  doom,  than  fuch 
as  have  known  and  defpifed  it.  Thefe  will  perifh 
wonderfuiiy.  Their  puniflunent  will  be  fuch  a^ 
they  would  not  believe  and  could  not  imagine, 
though  one  (hould  declare  it  to  them.  The  men 
of  Sodom,  in  their  days  were  finners  of  diflinguiih- 
ed  guilt,  and  their  dedru&ioh,  in  the  conflagration 
of  dieir  ci^,  is  fet  forth  as  an  example  of  God's 
righteous  (everity.  fiut  jullice  has  not  done  with 
them.  In  the  day  of  judgment  they  will  receive  a 
Hill  forer  condemnation ;  and  after  all,  it  will  be 
more  tolerable  for  them,  than  for  thofe  who  deC 
pife  the  gofpel. 

To  us  the  word  of  falvation  is  fent.  Let  us  hear 
it  with  care  and  receive  it  with  joy,  accept  the  blef- 
fings  which  it  oflFers  and  walk  worthy  of  him  who 
has  called  us  to  his  kingdom  and  glory. 


«  E,  B:  Rt  O  N     m. 


Accoriing  as  he  hath  chofenus  in  hm,  iifon  th& 
•  Jmni^ion  rf  the  world,  thatwtjhould^be  holy  and 
Wth0^t  bkmphfcirehm  mJovi,  haning predejlimt^ 
eiwtQtkt  ^tdpfition  0/  children  iyj^jus  Chrijl  unto 
himfelf,  acc^ingte  the  g09d  fl^pxe  aj  hiswilh  ^ 
thepraife  of  the  glory  of  his  grace ,  wherein  he  hath 
9Mde  us  accepted  in  the  beloved  : 

In  the  verfe  preceding  the  words  noiv 
read,  the  Apoftle  thankfully  acknowledges  the 
great  mercy  of  God,  who  has  blejfed  us  with  allfpir^ 
ttual  bleffings  in  heavenly  things  in  Chrifl  Jejus. — 
Thefe  bleffings  he  proceeds  to  enumerate  ;  and  the 
firft  which  he  mentions  is»  God's  choofing  us  to  be 
an  holy  people  to  himfelf;  and  adopting  us  to  the 
privileges  of  children. 

The  Jews,  for  many  ages,  had  been  the  peculiar 
people  of  God,  feparated  from  other  nations,  and 
diftinguiihcd  by  fpecial  advan^ges.  God .  had 
now  feen  fit  to  take  the  Gentiles  into  covenant  with 
himfelf,  and  to  aboliQi  the  diflinftton  between 
them  and  his  ancient  people. 

The  Jews  believed  that  God  from  the  beginning 
had  chofen  them  to  falvation,  and  had  appointed 
the  Meffiah  th  due  time  to  appear  in  the  worlds 


^t  uQtko  of,  4^011^  might  penSi.  Bat  ibe  AfK>ftl^. 
to  roAPi^  from' the  Jcwa  all*  caufe  of  boafting^  a&d 
JFfom  the  Gea^^  ^L  gnwad  of  difcouragenieiit, 
hescv  deciar^  that  God  from  the  heginning  had 
cboCea  the  Omtiief  in  Cbrift^  ^ad  predi&ftiiiated 
d^em  to  a^  place  m  his  church,  thdt»  in  the  enjoy*, 
mextt of  t^egpfpeU  they  saight  become  holy  and 
be  made,  nictc  for  hearten. 

Xa  miv  tftxt  we  may  obfewe  the  foUdwihg  par* 
tkalass* 

That  God  hdd  ct^/Jsn  and  predcftiriaied  thefc 
£]^be(ia05^ 

That  they  were  chofeU  td  be  hofy  and  mihout 
iJme  hfort  Aim,  m  ibttf.  ^ 

Thai  they  were  predefiinated  to  iU  aioptitm  $f 
tAMnn  i^  bmfdf. 

That  they  were  cEofen  i»  Cbrifi  Jtfui. 

That  ^  teafon  of  God's  choofing  thetd  w^s  the 
good  pUdfurc  of  his  own  will. 

That  the  pUrpoCe  for  which  tiiey  were  chofeit 
traa  Ae  fraijc  (f  tHi  ghry  oj  his  grace.    , 

I.  We  nay,  firft,  oUeird,  that  God  ehafk  and 
freie^natul  thefe  Ephefiaii  Chriftiani  £^/ar^  /Ar 
fiwiddtkn  (f  the  xvorid. 

ThoCe  Cpiritiial  pr»^ileges  atid  hleflinga)  which 
thay  et^'oyei  or  expeQcd,  were  the  rcfuh  of  that 
gldrioxl^  plan,  which  the  tnfihite  wifdom  and 
ahttndaot  grace  of  G(>d  had  formed  :  For,  z%>  k  is 
iatd^  verfc  ia.  M^a^rc  prtdejtinatti^  accordingly 
tkepurpc^of  hi^iwha  xo^htth  all  things  after  ih$ 
anmfd  of  his  own  wiU. 

Wheri  we'  fpeak  of  Gdd's  fortknowltdge  or  frtdtf* 
tmdiioii  of  events,  wenmlk  always  keep  in  mittd  ihti 
idea,  *^  that  Ins  thbugbts  are  not  as  onr  thoughts^ 
but  as  the  hearei^  are.  higher  than  the  ealrth)  fo  ar^ 
his  tboa;;hts  higher  than  6urs/' 

Thb  Apoftle  fpeaks:  of  Chriftians,  ^%  pridejlinat" 
td  according  to  God's  furpofc  Peter  fays,  Thejf  ari 
dcSed  §u^ing  to  the  jmdmwkdge  of  Goi%  tkkt 
C 


gS  ^         JOaiel  of  the  ^  i^&i^M.ilh 

tk<8lW)dc'6f  (peaking  rather  cfxpwffes;  ftfings  ac- 
'cording  to  the  itnperfed  man-ner^  in  whfi  A'  vre  ap- 
prehend them,  fhanaccdrding  to  the  perfedl  manner 
*in  which  tbejr  exift  in  the  divine  mind :  God's  u'n- 
derftatlding  is  infinite.  He  views  Things  immedi- 
ately and  itiftuitively  a^  they  are.  Dal-knefs  and 
light,  paft  ind  future,  are  alike  to  him.  **  He  feeth 
not  as  man  feeth,  nor  are  his  yeats  as  n]ait>'s  days* 
But  he  inhabiteth  eternity;  and  one  day 'is  with 
him  as  a  thoufand  years,  and  a  thoufand  years  as 
one  dky/'  Therefore  all  the  phrafes,  which  we 
anect  tfith  in  fcripture,  concerning  God's  rrrnrm- 
brance  of  things  pa  ft,  foreknowledge  of  things  to 
come,  and  deliberation  on  things  prefertl,  are  to  be 
underftdod^  not  as  literally.  exprefHvc^  of  the  real 
operations  of  his  mind,  but  as  figuratively  adapted 
to  the  weak  conceptions  of  ours.  "  His  knowledge 
is  too  wonderful  for  us  ;  it  is  high,  we  cannot  at- 
tain to  it." 

We  know  things  paft  by  memory,  and  our  mem* 
ory  we  affift  by  records  ;  fo  God  is  often  faid  to 
remember  fhings,  and  to  keep  a  book  of  remem- 
brance. But  we  are  fenfible  that  thefe  expreliions 
only  denote  God's  perfeft  knowledge  of  thofc 
things,  which  to  us  are  paft — not  a  laborious  recbl- 
le£tion  of  them,  or  an  ilrtificial  method  of  affifting 
his  memory^  So,  on  the  other  hand,  God  is  faid 
to  foreknoi*^  things  which  are  future,  to  foreordain 
things  which  (hall  be  done,  to  write,  in  the  volume 
of  his  book^  things  which  his  counfel  has  determin- 
ed ;  which  phrafes  do  not  fignify  that  things  are 
really  future  and  diftatit  to  his  view — that  his  nlind 
is  reaching  forward — that  he  writes  down  a  plan  of 
operations  for  his  own  diredion  ;  but  they  repre- 
fent  the  perfeft,  confummate,  unerring  wifdom 
with  which  he  governs  t"he  univerfe. 

Viewing  the 'matter  in  this^  light,  we  (hall  be  fen- 
fible that  our  perplexity  concerning  God's  fore* 
knowledge  and  decree,  arifes  from  the  imperfo&ioa 


Sm«1.  in.]         Ckrifiian  Rtligioit.  ^^ 

6f  our  iftinds,  and  the  hartown^fs  of  oiir  corhpre-' 
henfion  ;  and  tbat .  there  is  no  more  inconfiflency 
between  the  freedom  of  mOral  agents  and  God's  fore, 
knowledge,  than  there  13  between  this  and  his  pref-* 
ent  knowledge;  f6r  with  refpeft  to  him,  fore- 
knowledge and  prefent  knowledge  are  the  fame  ;  the 
difference  is  only  with  refpeft  to  us,  ivith  whom 
things  exill  by  fucceflion. 

The  word  tlcBlon,  or  choofing^  is,  ih  fcripture, 
Hfed  in  various  fenfes. 

Sometimes  it  fignifies  the  appointment  oF  1  per- 
ion  to  fome  eminent  office  or  ferVice,  Chrift  fays 
to  his  difciples,  **  I  have  chofen  you  twelve/'  i.  e^ 
I  have  chofen  you  to  be  my  difciples,  and  preach- 
ers of  my  gofpel.  He  does  riot  mean  that  he  had 
chofen  them  all  to  fatvation,  fdr  one  of  theih  was  a 
fon  of  ferdition.  In  this  fcnfe  Paul  was  a  chofen 
vtffcl  to  bear  Chrift's  name  among  the  Gentiles* 
And  Cyras,  Saul,  and  David  are  called  God's  chof 
en,  becaufe  they  were  defignated  to  be  kings,  for 
the  execution  of  fome  great  purpofes  of  provi- 
dence. 

The  word  fometimes  intends  approbation  ;  as 
Vrhen  Chrift  fays,  "  Many  are  called,  but  few  are 
chofen  ;*  i.e.  few  are  auepted  and  approved^ 

Often  tht  word  is  ufed  in  a  large  fenfe,  to  com- 
prehend the  whole  body  of  God's  profeffiVig  ipcople, 
whom  he  has  chofen  out  of  the  world  to  be  a  pe- 
culiar people  to  himfelf.  The  whole  nation  of  the 
Jews  are  ftyled  God's  elcB,  and  his  chofen.  The 
Chriftian  church,  the  whole  number  of  profelfed 
belicrer55  are  called  a  chofen  generation,  a  peculiar 
people. 

But  this  general  fenfe  of  the  word  implies  a  more 
particular  fenfe.  If  God  has  chofen  feme  nation% 
rather  than  others,  to  enjoy  the  means  of  falvation» 
then  he  gives  fome  an  advanpge  above  others  to 
obtain  fahration  ;  and  this  is  as  much  an  a6l  of 
fovereignty  as  the  ele^oa  of  particular  pcrfons* 
Ca 


^<^  Ifuiia  qj  the  -  iS&nn .  Xl|» 

And,  without  queftion,  Jbrae^  in t]ke  nattioi;^  choTejrx 
to  thefc  privileges,  will  thereby  ^veptf^ailly  ^.p(^o. 
partakers  of  the  falvatipn  rev€4l^.4-     An4  ttv^irc  ^rq 
fome  expreffiona,.  in  fgriptur^,  M(lii,cli  fcenli'.to  im^ 
port  ^n  appointnjtent  of  yerlpns  to.  obtain,  this  f^I- 
yation,  as  well  as  to  enjoy  the  means  of  it*     Pawi 
fays  to  thke  Thcfra,l9ni4ns,  "  God  hatt^  c^ofen  yot» 
to  falvation  through  fanaifijqiuQn  of  the.fpirit  4nd 
belief  of  the  tru;|:h^  wb^eunto.  h^  hatb  alfo  c^I)ed 
you  by  our  gofpel.*'"     The  ApoIUe  Ptt^i;    Qall% 
Chiiftia^s,  "  Ekft  a^cor^ing  to,tb<B  foreknowledge 
of  God,  through  r^n^lification  ai'ik^  fpirit."    EJi^c-. 
tion,  in  thefe  pajDTages,  cannot  be  underftpQd.mer^ly 
of  an  appointn^eut  to  external  privileges,  for  the 
fubjefts  of  it  are  faidto  be  chofen  thrQUgkfanHiJL. 
cation  and  faith.     Now  they  were  i|ot  brought  ta 
the  enjoyment  pf  the  gofpel  by.  their  faith  and.  hp^^ 
linefs,  but  they  were  brought  to  th^c.hy  thegofpeK. 
They  were  qalled.to  fpiritual  privileges  while  t^py 
were  in  impenitence  and  unbelief     The  gpfp^Ix 
was  not  the  fruit,  but  the  mean  of  tbeir  faith. 

That  there  is  an  cleBion  to  falvation,  Chrifltwt, 
are  generally  agreed  :  In  their  manner  qf  cxpli^n- 
ing  it,  is  the  chief  difference.  Some  fuppofe  it  lo^ 
be  abfolute  and  without  regard  to  pprfpnal  quali^ 
ficajions  ;  others  fupppfe  it  to  bg^  conditiopaU  ai^d 
grounded,  on  ^  forefi^ht  of  faith  m  the  perfon-^, 
chofen. 

In  all  quefiions  of  this  kind  there  arc  two  gresO: 
points,  which  we  muil  keep  in  viewr-^our  depend.-^ 
ence  on  the  grace  of  God  ;  and  onx  rnoral  ^ency.. 
On  the  one  hand,,  we  muft  not  fo  conceive  of  God's, 
election,  and  the  influence  of  his  grace,  as  to  let 
afide  our  free  agency  and  Rnal  accountaWenjefB  ; 
nor,  on  the  other  hand,  muft  we  fo  expjaia  away: 
God's  fcyereignty  and  grace,  as  to  exalt  man  tp  ^. 
(liUe  of  independence,     WhiJjC  we  Ihmx  thcfc  tJi.^ 
tremcs,  we  (haJl  not  dangeroufly  err  in  the  d^riw. 
before  uf. 


Sztil.  III.3  Chijtian  KtUgion.  \\ 

It  is  mataifeft  Iroto  rcafon^  as  well  as  tcripture, 
that  God  exercifei  i  moral  govcrhment  in  thi 
WOtld,  ^nd  thai  Ms  providence  extends  to  particu- 
lar perfom,  iO  all  circumftanccs  of  th^eir  condition, 
iYid  to  all  tlie  ai^iotis  of  their  lives  ;  for  we  cannot 
ooticeive  it  poffible,  that  he  ihould  govern  the 
world  ih  general,  ahd  yet  overlook  particular  per- 
fbM  I  or  that  ht  &ouId  ord^r  their  circumftanceg 
and  y^t  have  no  fuperint'endancy  or  control  ot 
their  anions. 

it  is  alfo  ttrt^itk^  that  the  grace  of  God  operates 
in  the  cooverfion  of  firiners,  in  fuch  a  manner  and 
degree,  that  they  ar^  favied  by  him,   not  of  them- 

Now  fo  far  a^  the  grace  of  God,  in  the  falvation 
of  iinners,  is  abfolute  and  uncondiliona),  ele£lion 
or  predeffinatioh  is  fd,  ahd  no  farther.  They  run 
parallel  to  each  other.  We  are  to  conceive  of 
election,  in  Afe  fame  fijanner  as  we  conceive  of  the 
influence  of  grace  ;  for  eleQion  can  be  nothing 
more,  than  God's  foreknowing  and  predetermining 
{to  fpeak  according  10  our  way  of  conception)  that 
he  will  e^terdfe  \(\s  grace  in  fuch  a  manner  as  fhall 
prove  effe^ual.  And  his  counfels  and  decrees  are 
only  the  plan  of  his  providential  government.  If 
the  latter  is  not  inconGftent  with  human  liberty, 
the  formef  cannot  be  fo.  If  the  thing  done  ices 
not  control  out  agency,  the  previous  purpofe  pan- 
not  control  it. 

The  aiieftibn,  whether  elefiion  is  conditional, 
will  ealily  be  f6lve4  by  conCdeiing  the  end  w'hich 
it  refpeQs.' 

If  we  confider  it  as  refpeflling  the  original  plan  of 
falvation,  i^t  mull  be  abfolute  and  unconditional. 
It  could  not  be  owing  to  any  forefeen  wonhinefs 
in  fallen  creatures,  that  God  chofe  and  determined 
to  fend  them  a.  Savior,  and  to  propofe  fuch  a  parr 
ticular  method  of  falvation  i  but  merely  to  his 
(elfmoving,  fovereign  grace,     f  hdr  guilt  and  im^ 


4»  DirfiV^  of  thi  [SsftM.  JXU 

potence  were  the  reafons  why  fudi  a  method  <rf 
falvation  was  ncceffary,  and  therefore  their  fore^ 
feen  holinefs  and  worthinefs  could  nqc  be  the  rea-, 
fons  why  fuch  a  method  was  adopted. 

If  we  confider  ele£tion  as  refpe6ling  the  means 
of  falvation,  it  is  unconditional.  It  was  not  owing 
to  the  virtue  and  goodnefs  of  the  human  race  that 
a  revelation  was  given  them.  It  was  not  owing  to 
the  previous  defires,  prayers  and  endeavors  of  the 
£phefians  or  other  Gentile  nations,  that  they  were 
brought  into  a  church  ftate,  and  to  the  knowledge 
pf  the  way  of  falvation.  It  is  i^ot  owing  to  any 
thing  which  we  had  done,  tha(  the  gofpel  is  fcnt  to 
us,  and  that  we  were  born  and  have  been  educate4 
under  it.  All  this  n^uft  be  afcribed  to  the  pure  fa- 
vor of  God.  He  chofe  the  Ephefians,  not  becaufi^ 
they  were  holy,  but  that  they  might  be  holy.  He 
prededinated  them,  and  made  known  to  thpm  the 
myftery  of  his  will,  ?iccording  to  the  good  pleaf- 
ure  which  he  purpofed  in  himfelf.  In  this  fenfe 
the  Apoftle  applies  the  words  of  the  prophet,  "I 
am  fopnd  of  them  who  fought  me  not;  I  am  made 
manifeft  to  them  who  inquired  not  after  me." 

Farther :  If  we  confider  eleftion  as  it  refpcfis. 
the  Jirjl  dwahning  influence  of  the  Spirit  of  God  on 
the  hearts  of  obftinate  fanners,  whereby  they  are 
excited  to  feek  the  mercy  of  God  with  cameftnefs, 
and  to  attend  on  the  means  of  falv:\tion  with  dili- 
gence, it  h  here  alfo  fovereign  and  unconditionaU 
For  that  finners,  dead  in  their  trefp^ffes,  fhould  be 
awakened  to  confideration,  inquiry,  and  an  attend-: 
ance  on  the  means  of  life,  mull  be  owing,  not  to 
their  own  previous  good  difpofitions,  biit  to  fome 
fpecial  Providence,  feafonable  ward,  or  internal  in-« 
fluence,  which  was  not  of  their  fecking.  Accord, 
ingly  our  Savior  fays^  **Kehold,I  ftand  at  the  door 
and  knock  :  If  any  man  hear  my  voice  and  open 
the  door,  I  will  come  in  to  him  and  fup  with  hinij 
and  be  with  me/*    His  knocking  is  from  his  pvn 


^fSinyi.IIIJ         Chri^iM^RgUgion.  ^3 

xaodon^  iiot  from  t|ie  invitation  of  Gimers :  That  is 
tbe  occafion of  tilcir  opezx^xig;  -not  this  the  occafioA 
of  his  knocking. 

Again:    If  ele&ion  be  conlidere4  a^  it  refpeds 

the  grace  of  God  in  the  converfion  of  finner^,  I 

thinkyicnaay  be  called  fovereign  and  unconditioi^I. 

l?o  prevent  miftakes,  I  ivould  qualify  this  obferva*^ 

Uon^ 

Tbe  gofpel  comes  to  men  accompanied  with  the 
^irit,  which  is  given  to  convince  them  of  fin^ 
awaken  in  them  an  apprehenfiop  of  danger  and  exr 
cite  their  attention  to  the  means  of  fafety.  Such 
exercifes  ordinarily  precede  converfion.  And  as 
fjjmers  more  readily  yield  to  thefe  motions  of  tbe 
Spirit,  and  more  diligently  apply  the  means  of  re. 
ligion,  they  have  more  reafon  to  expeft  the  grace, 
w^ch  will  prove  eflFe£lual,  "Whofocver  hath,  to 
him  ihall  be  given/'  In  this  fenfe  I  admit,  that 
<:onver(ing  grace  may  be  called  conditional.  But: 
where  Ihall  we  find  thofe  who  have  never  refilled 
the  Spirit  of  grace,  or  neglefl^d  the  means  of  fal- 
vation  ? To  linncrs  under  this  guilt  and  for- 
feiture, God  can  be  under  no  obligation,  by  juftice 
or  promife,  to  grant  the  prefence  of  his  renewing, 
or  the  letum  of  his  fi wakening  grace,  or  even  the 
prolongation  of  life,  li  the  continuance  of  life^ 
and  the  repeated  excitations  of  the  Spirit,  are  fov- 
creign  and  unpromifed  mercies,  convening  grace  ia 
no  lefs  fo.  Sf^jfing  benefits  are  never  promifed  to 
iinners  on  any  conditions,  but  thofe  which  impjy 
91  change  of  charader. 

Now  if  among  thofe  who  have  alike  ^bufed  and 
forfeited  tbe  grace  of  God,  fome  are  reclaimed,  and 
others  left  in  ^  date  of  fin,  I.ca^  fee  no  violation 
of  juftice  or  of  promife;  for  none,  on  either  of 
tbefe  grounds,  had  a  claim  to  the  benefit.  The 
former  umft  adore  God's  mer?y  ;  the  latter  con- 
^mn  their  own  perverfencfs.  The  mercy  granted 
tp.  thofe  is  too  prejudice  to  thefe.  ElcClion  then, 
C4 


1^  ^iis4ffiie  |S£lt««11f» 

in  fdation  to  rtnvertiiig  ^aee,  U/m  tins  feiSfe,  alN. 
lalate,  that  it  i«  th«  refold  eCCoiTs  good  pl^fijre, 
and  not  the  cflFeft  of  any  conditioh  anally  p^r- 
formed  hj  tfee  inner,  in  vlrt»^  ^  which  he  coulct 
^aim  it?.  ■ 

But  then,  if  we  confider  eleflion,  as  it  ref|»ed^ 
the  BmI  iefioztmeiU  of  falration,  it  is  plainly  con., 
ditional.  This  God  gives,  and  this  he  detcrmincsto^ 
give  only  to  fuch  as  sire.miide  mete  for  it.  To  im- 
agine, that  He  choofes  fome  to  e^raal  life  without 
regard  to  their  faith  and  holinefs,is  to  fuppofe  that 
fome  are  faved  without  thcfe  qtiaUfica^tions,  or  fav- 
^  contrary  to  his  purpo^fe.  It  is  the  exprefs  dec- 
laration of  fcripture^  '^Without  holinefs  no  man 
fliall  fee*the  Lord.-^Qod  hath  chofen  us  to  falya. 
tion  through  fandification  of  the  fpirit  and  belief 
of  the  truth.**    The  tcrm^  of  falvation  arc  in  the- 

S^fpel  clearly  dated,  and  we  uiuft  not  imagine, 
at,  contrary  to  this  ftatement,  there  is  a  fecret 
pUTpofe,  which  will  open  the  door  of  falvation  to 
the  finally  impenitent^againft  whom  the  gofpel  has 
fliut  it,  or  will  fliut  the  door  againft  the  fincercly 
penitent,  to  whom  the  gofpel  has  opened  it.  " 

Whatever  difficulties  may  attend  this  doSrine, 
fo  much  is  plain :  They  who  are  chofen  to  falva*- 
tton,  are  chofen  to  be  holy.  And  whatever  doubts 
we  may  have  concerning  our  own  eleaion,we  may 
snake  it  fure,by  adding  to  our  faith  the  virtues  and 
works  of  the  gofpel.  *'If  we  do  thcfe  things  wei 
^all  never  fall." 
We  proceed, 

II.  To  confider  the  fpiritual  qualifications^  tp» 
which  the  EpheBans   were  chofen.     **God  chofe. 

5 hem  to  be  holy  and  without  blame  before  him  it^ 
ove  " 

There  is  a  relative  or  ctremonial  bolinefs  often 
applied  to  perfons  and  things,  oh  account  of  their 
fcparation  from  a  common  to  a  facred  ufe.  But 
^orc  ufuaJIy  the  term  denotes  a  real,  internal  pu-. 


4^u*  Iff.  j        Chrism  Rd^ion.  I| 

tjtf,  m  ofip^fidcm  to  inoral  poUutioR  or  jSti.  Thi^ 
H  the  feafe  of  it  in  the  text.  To  be  holy  is  to  bn 
^*tmikmU  ifiame  »  ^e  ligfat  of  Go^^'' 

H<AineC«  confifts  in  the  conformify  of  the  f<ml  tq 
^  divide  sature  and  will ;  aod  is  oppofed  to  all 
fnofal^L  Iq  fallen  creatures  it  begins,  in  tiite  rea* 
CfBtionof  dve  mind  after  the  image  of  God. — • 
Hence  Chtt^an^  are  faid  *'to  be  renew^ed  in  tk^ 
fptrit  <rf  their  minds,  and /to  be  made  n^w  crea^ 
ftffres."  In  this  change  the  heart  is  formed  to  tb^ 
love  of  God's  charafter  and  wiH,  and  to  a  hatred 
of  whatever  appears  contrary  to  them*  '*They 
who  lov«  the  lx)rd,  bate  evil/*  Thi3  renovation, 
thoiigft  impcifeft  in  degree,  yet  extends  to  thij 
whole  man,  fo  that  ^%\l  things  become  new."  And 
tbongh  the  renewed  Chriftian  in  many  things  of- 
fends, yet  be  has  refped  to  all  God's  commands. 
He  defires  to  be  without  blsmt  before  God.  Hereon- 
cents  not  himfelf  with  his  preftntimperfeft  meafure 
of  gopdneft.  but  13  folicitous  to  cleanfe  himfelf 
from  all  fiJthinefs,  and  to  perfect  holinefi  in  the 
JFcar  of  God.  With  this  view  he  attends  on  all  di- 
vine inftitutions.  He  defires  the  pure  milk  of 
God's  word  that  he  may  grow  thereby.  He  re- 
ceives with  meeknefs  the  engrafted  word,  hoping 
that  it  may  fave  his  foul.  ,  He  is  not  difgufted  at  a 
reproof  or  warning,  becaufe  it  comes  home  to  his 
cafe ;  he  regards  it  as  a  word  in  feafon,  is  thankful 
for  it,  and  humbly  applies  it.  \V*,en  he  hears  the 
word,  it  is  not  that  he  may  find  matter  for  objec- 
tion and  cavil,  or  that  he  may  apply  what  he  hears 
to  others,  hut  that  he  may  know  himfelf  more  in- 
timately, underftand  his  duty  more  perfeftly,  and 
do  God's  will  more  acceptably. 

When  he  comes  to  the  ordinance  of  the  fupper, 
he  defires  there  to  J^emember  and  (hew  forth  thtt 
4eath  of  his  Savior.  He  does  not  expe6l  to  be  ac- 
cepted, merely  becaufe  he  eats  and  drinks  in  Chrift'^ 
pr^ence;    he  qonGdcrs   that  .he  mull  alfo  depart 


from  iniquity*  He  is  not  aiming  at  a  nittne  tq 
liy^  but  at  real  improvement  in  the  fpiritual  life^ 
He  attends  to  the  great  things  exhibited  in  thid  or« 
diHance,  fuch  as  the  evil  and  danger  of  (in,  the  ru-^ 
ined  condition  of  the  human  race,  the  mercy  of 
God  in.pr-qviding  for  them  a  Savior,  and  the  lov^ 
of  Chriftjn  giving  himfelf  a  facrificc  to  God  for 
the  fins  of  men.  By  the  contemplation  of  thefe 
things  he  (Irengthens  his  purpofe  of  obedi^ce,  his 
faith  in  the  Redeemer,  his  gratitude  to  God,  and 
his  love  to  all  men. 

We  may  obferve  farther,   that  the  Apoftle  con*^ 
ilders  love  as  a  main  branch   of   holinefs.     ''God 
bath  chofen  us  to  be  holy  and  without  blame  be» 
fore  him  in  love.'* 

When  the  word  love,  in  the  facred  writings  is  uf-^ 
ed  indefinitely,  and  without  limitation  toa  particu. 
lar  objefl^.love  to  men,  and  efpecially  to  the  bretlu 
ren,  is  ufually  intended.  So  the  word  is  to  beun^ 
derftood  here,  as  appears  from  the  15th  verfe  of 
this  chapter,  and  from  the  parallel  place  in  the  e« 
piftle  to  the  Coloflians,  where  the  Apoftle  gives 
thanks  for  their  faith  in  Chrift  and  love  to  th^ 
faints. 

Love  is,  tvtry  where  in  fcripture,  confidered  a^ 
a  moll  effential  part  of  the  charaQer  of  the  faint. 
Charity  out  of  a  pure  heart,  is  the  end  of  the  com- 
mandment. Chriftians  are  above  all  things  to  put 
on  charity,  whioli  is  the  bond  of  perfednefs.  Be 
lievers  have  purified  their  fouls  in  obeying  the  truth 
unto  unfeigned  love  of  the  brethren*  3roth^rl)? 
kjndnefs  and  charity  are  the  graces,  which  com^ 
plete  the  Chriftian.charaftcr. 

Let  us  remember  them,  that  without  charity,  aU 
our  pretenfions  to  gofpel  holinefs  are  vain.  We 
may  talk  with  the  tongue  of  men  and  angels ;  wo 
may  djfcover  a  fervent  zeal  in  matters  which  bear 
fopie- relation  to  religion;  we  may  have  mucl\ 
\xu^]^i%^  of  tfee  my fteries  of  revelation ;  \vc  mayr 


&z%u.  III.  j         ChriJHan  ReUgicn.  47 

profe(s  a  ftrong  faith ;  we  may  be  liberal  of  our 
fobftance  in  promoting  fome  favorite  deGgns,which 
we  call  pious  ones ;  but  if  we  have  no  charity,  all 
is  nothing— or  nothing  but  glare  and  noife.  That 
charity  which  belongs  to  the  Chriftian  temper,  is 
kind  and  longfufiFering,  oppoGte  to  pri^e,  oftenta. 
tion  and  envy.  It  is  humble  and  peaceable,  meek 
and  condefcending — not  eafily  provoked,  not  apt 
to  ccnfure*  It  rejoices  not  in  iniquity,  but  rejoices 
in  the  truth.  It  beareth,  hopeth  and  believeth  all 
things. 


,SERMON     IV, 


Recording  as  h  hath  choftn  us  in  him,  before  the 
foundation  of  the, worlds  thatwe  Jhould  be  holy  and 
without  blame  be/ore  him  in  love,  having  predifiinat-' 
cd  us  to  the  adoption  of  children  by  Jejus  Chrijl  ta 
him/elf,  according  to  the  good  pleafure  of  his  will,  ta 
the  praife  of  the  glory  of  his  grace^  wherein  he  hath 
made  us  accepted  in  the  beloved. 

1  HE  nature  of  that  elcBion  or  predeflin^ 
ation,  of  which  thcfe  Ephcfians  were  the  fubjefts ; 
and  that  holine/s  and  love,  to  which  they  were  chof- 
en,  we  illuftrated  in  our  preceding  difcourfe.  We 
are  now, 

III.  To  confider  the  adoption  to  which  believer^ 
are  predeftinated. . 

Adoption  is  a  word  feveral  times  ufed  by  this  A- 
poftle,  to  exprefs  the  high  privileges  and  exalted 
hopes  of  Chriftians  in  this  world,  and  the  fuperior 
dignity  and  happinefs  referved  for'themMn  anoth- 
er. The  word  ufed  by  him,  which  we  render  a-» 
doption,  properly  fignifies,  putting  one  in  the  place 
ofafon. 

The  word  fuggefts  to  us  this  idea,  that  we  have 
no  natural  right  to  the  privileges  of  children  ;  for 
though  we  are  by  our  creation  the  children  of  God^ 


SfeHM,IVa3  DuticioJihe,(3c.  '       ^ 

yet  ve  arc  become  diCobedient  and  rebellious  clul« 
dren,  and  a3  (uch  az€  excluded  from  all  title  to  tbo 
inberitance  ouginally  promifed  to  obedience.  Our 
finfikip  is  not  our  native  dgbt,  but  the  cStQ,  of  God'a 
gracious  adoptioo* 

I A  this  adoption  are  included  fcveral  important 
^rivil^es^ 

I,  It  implies  a  fta*e  o( freedom,  in  oppofition  ta 

kondage.    The  Apoftlc  fays,Wij  have  not  received  th& 

ffirit,  (^  bondage  agajn  to/ear,  btit  the  fpirit  of  ado f^ 

tiOfU 

Believers  are  fxec^  as  being  delivered  from  thebon-^ 
dage  of  Jin. 

This  freedom  they  obtain  in  the  renovation  of 
their  minds  after  the  image  of  God.  ''As  many 
as  receive  ChjiO;,  to  them  is  given  power  to  become 
the  children  of  God,  for  they  are  bom  of  him /'-^ 
Thejr  axe  his  chil^n  by  a  heavenly  and  fpiritual 
birtb.  They  arc  bom  from  above— born,  of  the 
Spirit  ;  ''and  wh^re  the  Spirit  of  the  Lord  is,  there 
is  liberty."  They  are  no  more  the  fcrvants  of  fin 
to  obey  il  in  the  lufls  thereof ;  but,  being  made 
free  from  fin,  they  aire  become  the  fervants  of  God« 
and  they  have  their  fruit  unto  holinefs^and  the  end 
everlafting  life* 

Tf^cy  are  feec^  as  having  near  accefs  to  God  and 
intimate  communion  mtk  him. 

**  Through  Chrift  they  have  accefs  by  the  Spirit 
unto  the  Father.  Becaufe  they  are  fons,  God  hath* 
fent  forth  the  Spirit  of  his  Son  into  their  hearts^ 
and  given  them  the  fpirii  of  adoption,  whereby 
they  cry,  Abba,  Father." 

Children  are  uftfiatily  admitted  to  that  familiar 
intercourfe,  which  is  denied  to  fervants :  So  they, 
whom  God  hc^s  called  to  the  adoption  of  children, 
may  eon^  boldly  to  his  throne.  They  know  where 
to  find  him,  and  may  approach  even  to  his  feat.-~ 
They  have  liberty  ti>  enter  into  themoft  holy  place 
hy  the.  blood,  of  Chxifi.    And  Cod  makes  to  them 


g6        '  DuHcsofthd  ISejLm.W^ 

feme  peculiar  communications  of  his  grace,to  hdti 
their  infirmities,  ftrengthen  their  good  refolutions, 
comfort  them  in  affliflions,  defend  them  againft 
temptations,  and  lead  them  in  the  way  everlafting, 
**  The  fecret  of  the  Lord  is  with  them  who  fear 
him,  and  he  will  fliew  them  his  covenant.  The 
meek  he  will  guide  in  judgment,*  and  teach  them 
his  way."  Chrift  fays  to  his  difciples,  **Ye  are  my 
friends,  if  ye  do  whatfoever  I  have  commanded 
you.  I  call  you  not  fen^ants,  for  a  fcrvaUt  know., 
cth  not  what  his  Lord  doth  ;  but  I  have  called 
you  friends,  for  all  things,  which  I  have  heard  of 
my  Father,  I  have  made  known  unto  you.'* 

2.  Adoption  brings  us  under  the  peculiar  care  of 
God's  providence. 

"God  is  good  to  all,  and  his  tender  mercies  are 
over  all  his  works."  The  juft  and  the  unjuft  par- 
take of  his  common'  bounties.  But  he  is  cfpecially 
good  to  them  who  are  of  a  clean  heart.  "His  eyes 
are  upon  the  righteous,  and  his  ears  are  open  to 
their  cry.  No  good  thing  will  be  withheld  from 
them  who  walk  uprightly.  Chrift  is  made  head 
over  all  things  for  the  church." 

Good  and  bad  are  lubjeft  to  the  common  adver- 
fities  of  life ;  but  the  afflidions,  which  befal  the 
juft,  are  ordered  in  a  more  immediate  fubfervience 
to  their  fpiritual  intereft.  "  Whom  the  Lord  lov- 
eth  he  chafteneth ;  he  fcourgeth  every  fon  whom 
be  receiveth.  If  we  endure  chaftening,  God  deal« 
cth  with  us  as  with  fons  ;  for  what  fon  is  he, whom 
the  father  chafteneth  not  ?  And  God  chafteneth  lis 
for  our  profit,  that  we  may  bepartakers  of  his  ho- 
lincfs.  And  though  no  afl9i^on  for  the  prefent, 
is  joyous,  but  grievous,  yet  afterward  it  yieldeth 
the  peaceable  fruits  of  righteoufnefs." 

Needful  and  feafonable  correQion  is  one  of  the 
benefits  of  adoption — 6ne  of  the  privileges  of  God's 
children.  The  gracious  intention  of  it  is  to  recov- 
er them  from  their  backflidings— to  wean  the^[^ 


Serit.  IV.J         Chrijlian  Religion.  jjt 

from  the  world — to  quicken  them  in  their  duty—*' 
to  prove  their  fincerity — and  prepare  them  for 
heaven.  David  confidered  his  adverfity  as  a  fruit 
of  God's  parental  faithfulnefs  and  Jove.  **I  know, 
O  God,  that  thy  judgments  are  right,  and  thou  in 
faithfolnefs  haft  afflifted  me." 

Affli6lion,  confidered  in  itfelf,  is  grievous— con- 
lidered  as  the  eflFeft  of  fin,  is  humbling — but,  con- 
fidered as  ffae  allotment  of  divine  wifdom  for  our 
eternal  advantage,  it  is  matter  of  rhankfulnefs  and 
joy.  "Count  it  all  joy  "  fays  St,  James,  **ivhen  ye 
fall  into  divers  temptations,  for  the  trying  of  your 
faith  worketh  patience."  "Rejoice,"  fays  St.  Pe- 
ter, "  in  as  much  as  ye  are  partakers  of  the  fuflper-. 
ings  of  Chrift,  that  when*  his  glory  (hall  be  reveal- 
ed, ye  maybe  glad  alfo  with  exceeding  joy.'*  The 
children  of  God  muft  efteem  it  a  mighty  privilege, 
that  they  are  under  the  care  of  a  wife  and  gracious 
parent,  who  will  always  treat  them  according  ta 
their  wants ;  will  give  them  profperity  as  far  as  it 
is  fafe,  and  withdraw  it  when  it  would  be  danger- 
ous ;  will  fend  corre&ion  when  it  is  needed,  and 
remove  it  when  the  occafion  ceafes  ;  and,  in  a 
word,  will  caufe  all  things  to  woik  for  their  good. 

g.  Adoption  includes  a  title  to  a  glorious  refut'^ 
reSion/rom  iht  dead,  and  to  an  cUrnal  inhcritanct  in 
the  heavens. 

So  this  Apoftle  explains  }t  in  the  eighth  chapter 
to  the  Romans^  "We  have  received  the  fpirit  of 
adoption — and  the  fpirit  itfelf  beareth  witnefs  with 
our  fpirits,  that  we  are  the  children  of  God  ;  and 
if  children,  then  heirs,  heirs  of  God  and  joint  heirs 
with  Chrift.  If  we  fuS'er  with  him,  we  fliall  alfo 
be  glorified  with  him ;  and  all  the  fuff'erings  of  the 
prefent  time,  are  not  worthy  to  be  compared  with 
the  glory,  which  fcall  be  revealed  in  us.  For  the 
eameft  expedation  of  the  creature  waiteth  for  the 
manifeftation  of  the  fons  of  God ;  for  the  creature 
Ihall  be  delivered  from  the  bondage  of  corruption 


i*  jbutiesofUu    .         tS^iM.  iV. 

into  the  glorious  liberty  o(  the  fon^  of  Ged«  And 
we,  wheo  have  the  firll  fruits  of  the  fpirk,  groan 
vithitt  ourfelves,  waiting  for  the  adoption,  even  tin 
redemption  of  the  body."  To  the  fame  purpofe 
s^ie  the  words  of  St.  John,  i  Epiftle,  Cfeapt»r  iii; 
•'Behold  nowr,  what  manner  of  love  the  father  hatli 
b«llow:ed  upoa  iw,  that  we  fiiouH  be  called  the 
ions^  of  God. — Now  we  are  the  fons  of  God ;  and 
k.doihnot  yet  appear  what  we flball  be;  but  w« 
feiOw  thatj  whea  Chrift  feall  appear,  we  (hall  be 
like  him,  fQ.r  wc  Ihall  fee  him  as  he  is/'  S(5  alfa 
foys  St.  Peter,  i  Epiftle  i.  3.  ^'Bleffed  be  the  God 
and  Father  of  our  Lord  Jetiufi  Chrift,  who  haiih  be- 
gotten us  to  a  Evely  hope  by  the  refurrefiion  of 
Cbrift  from  the  dead,  to  an  inheritance  incomipti-. 
blc,  undefiied,  fading  not  away,  referved  in  heavcii 
for  us.** 

Niow  ^  believers  are  the  children  of  God^  theri 
&eir  temper  raiift  be  a  child  like  temper^ — a  tens^ 
per  conreiponding  to  their  relation,  condition  and 
chara^r.  Let  us  thereforc,  as  becomes  obedient 
children*  be  holy  in  all  manner  of  convcrfalion,6M: 
be  who  has  called  us  i^  holy.  Let  us  be  followers 
of  God»a«  dear  children,  walking  worthy  of  him^ 
who  has  called  usf  to  his  kingdom  and  glory.  Let 
Ufi  itsvetence  and  leve  our  Supreme  Parent,  tinift 
ourfelves  in  the  hands*  of  bis  goodnefs,  patiently 
bear  the  correflions  of  hi:5  love,  humbly  liibmit  to 
the  dtfpofaJs  of  his-  wiidom,  maintain  a  daily  cor-^ 
rcfpoudenee  with  him,  attend  to  all  the^  difcoverieai 
of  his  will,  and;  in  all  things  cheerfully  comply 
with' his  commands,  however  contrary  to  our  nat* 
ural  wiflies.  In  imitation  of  his  goodnefs  let  U3 
da  g!QoA  as^  we  ha\"e  apportunity  ;  and,  regarding 
his  pmfeffcd  children  as  ouf-  brethren,  let  us  walk 
in:U>ve-  to  them,  endeavoring  to  keep  the  unity  of 
the  fpfirit  ill  the  bond  of  peace ;  for  he,  who  is  the 
God  and  Father  of  all,  is-  ahove  all,  through,  all, 
and,  in  lit  alU 


SutM .  IVJ  Chrj/Han  Relipm.  M 

I  proceed  to  our  fourth, 

IV.  Ob&rvation  :  That  all  i|nritual  Ueffifigt 
Jyr  derived  to  us  through  Jefus  Chriji.  **  God  hath 
9b$fen  us  in,  CbriJI — predestinated  us  to  the  adaption 
of  children  by  Chriji^-^made  us  accepted  in  the  Belov* 
tdJ*  It  is  the  grand  theme  of  the  gofpd,  that 
^^  God  is  in  Chnft^  reconciling  the  wcnrld  to  Imn* 
felf." 

Thewifijomctf  God  &w  fit  to  exe|dfe  mercy  to 
finful  men  through  the  mediation  of  his  Son,  who 
came  into  our  "worldy  affumed  our  nature,  and  fuf« 
fered  death  (m  the  crofs  for  our  fins.  What  were 
aU  the  rea/bns,  which,  in  the  divine  government, 
made  fiich  a  icheme  of  redemption  neceflary,  it 
may  be  difficult  for  us  to  (ktennine,  and  it  is  need- 
leis  to  inquire.  We  may,  however,  eafily  difcern 
fome  important  ends,  which  it  anfwers.  It  clearly 
di^lays  the  holinefs,  jufiice  and  mercy  of  God, 
the  evil  and  demerit  of  fin,  the  puniihment  which 
it  deferves,  the  grace  of  God  to  pardop  it,  and  the 
aimazing  danger  of  continued  impenitence  in  it  ^— 
We  mufl;  theref(»%  fiippofb,  that  thefi:  were  among 
the  reafons  why  it  was  adopted. 

As  Chjrift  is  the  Mediator,  fo  all  the  Ueflings, 
which  we  enjoy  and  hope  for,  are  reprcfented  as 
coming  to  us  through  him.  We  areyt^//?#ithrough 
his  blood — ^//^/eJin  him--H)btain  the  promifeoE 
the  Spirit  zndzre /an^^d  in  him — ^are  admitted 
tothem^^im  offalvatim^  called  to  the  privileges  of 
the  gofpely  and  made  partakers  oi  eternal  life  through 
him. 

The  Apoftb  lays,  God  has  chofen  us  in  Chri/iy 
before  the  foundation  if  the  World*  It  was  the  eter- 
nal {dan  of  divine  wifdom  to  fave  finners  through 
Jefus  Chrift,  who,  in  the  purpoie  of  God,  was  a 
lamb  flain  from  the  foundation  of  the  world.-— 
Their falvation  therefore  cannot  originate  from  any 
worthyneft  in  themielves,  but  muft  depend  on  the 
interpofition  of  the  Saviw ;  for  every  thing  which 
D 


God  jbis  done,  and  whicK  er«n  befbce/i^  faun* 

dati^  f  f  the  worlds  he  purpofed  tQ  do  for  the 

^ffxa^mcr  oi  Gnners^WV^  in  oonfidifsitioD  of  tbit 

'  ill  Mrted  iacnfice  vhkh  has  been  CffiEered  on  the 

crofc 

N^wif  allMntual  benefits  a)inc  to  us  oidy 
throudbi  Chriu^  it  is  an  obvious  condufion^that  wt 
inuft  feek  and  exped  them  ia  his  name  :  For  we 
jnuft  evidently  apply  for  them  im  the  way  in  which 
God  b^ows  them.  Faith  in  Chriil,  therefore^  be- 
comes a  neceilary  condition  of  acceptance  with 
Go4  Howevor  Ged  may  fee  fitip  deal  wJiUi  ipme, 
whoenjoy  not  our  light^yet  to  us,  who  have  known 
thexnyllery  of  his  wiQ,  fsuth  in  Chrift  is  a  ncGf£^ 
firy  ^nciple  of  retig^n.  ^  For  as  much  m  we 
loiow,  that  we  ve  not  redeemed  witb  (fonuptible 
things,  but  with  the  j^oons  blood  of  Chrifi^  wlio 
was  ordained  before  the  foundation  of  the,  worlds 
but  was  manifefled  in  thefe  laft  tintes  im  us,  we 
nioft  cometo  Godby  him,  and  by  him  bciieve 
in  Gbd^  who  raifed  him  from  the  dead  and  gave 
kirn  glory^  that  our  fiuth  and  hope  loight  be  in 
God? 

V.  The  i&pofile  farther  teadies  us,  that,  the  rea- 
fon  of  G^d's  choofing  believers  in  Chrift^  and  pre- 
defHnatiag  them  to  adoption^  is  tke  lood  pU^ur^  of 

If  we  admit  that  we  are  finfiil,  fiJlen  crcaturea^ 
unworthy  of  God's  ^ivor,  aud  infufficient  for  our 
own  redemption^^whicfa  isa  plain  dodiine  of  the 
.  gofpel,and  an  evident  didate  of  experience,  then 
.  our  £Jjra|^m  nauft  ultimately  be  refolved  into 
^  God's  good  pleaiure.  There  is  no  other  fource 
.  ,irpin  iKN^jich  it  can  be  derived*  If  death  b  our  dc- 
'  fert,  our  ddSverance  muft  be  by  grace. 

'    final  (alvation  is  ful^ended  on  the  conditon  of 

-,^<^ur  repentances^  fkith  and  hdtnefs  ;  but  it  is  not 

'  jtKeteis  grace ;  fer  thefe  previous  requi&es  are  not 

mardy  OT  oudfelves  j  th^  »e  the  guts  of  Cod.— 


^ftM.  IV.]1  Cbrifitan  kelip<m.  is 

The  original  plan  of  falration  is  from  him,  not 
from  us:  Ttie  golpcl  itfclf  is  a  divine  gift,*  not  a 
human  dICcovery :  Our  being  under  drcumtbnccs 
to  enjoy  it  is  not  the  cffeft  of  our  previous  choice, 
but  of  God*8  fovereign  goodnefi  :  It  is  the  good 
Spirit  of  GodjWho  awakens  the  attention  of  finners 
to  thcgofpel,  excites  them  to  the  ufe  of  the  means 
in  their  hands^  and  toakes  thefe  means*  fuccefsfol. 
The  gofpel  cdnfidersand  treats  us  as  free,  but  not 
is  independent  agents.  In  common  Kfe,  the  fuc- 
ccfe  of  our  labors,  as  well  as  our  ability  to  labor, 
depends  on  the  fupport  and  concurrence  of  Provi- 
dence. In  the  fpiritual  life,  we  are  no  le6  depend- 
'  ent  on  the  influence  of  grace.  As  our  encourage* 
,ment  to  worldly  induftry  arifesfrom  a  belief,  that 
Go4^s  Providence  always  attends  us,fo  our  anima- 
tion in  the  Chriftian  lite  fprings  from  a  perfuafion, 
that  God's  grace  b  fufficient  for^us,'  **  The  juft 
lively  fidth/' 

Salvation  Ss  the  purchafc  of  Chrift;  but  ftill  it 
no  left  originates  from  God's  good  pleafure  ;  "  for 
In  this  was  manifefted  the  love  of  God  toward  us, 
becaufe  he  fent  his  only  begotten  Son  into  the 
World,  that  We  might  live  through  him.'*  **  God, 
who  is  rich  in  mercy,"  fays  our  Apoftle,  **  for  the 
great  love  wherewith  he  loved  us,  even  when  we 
were  dead  in  fins,  hath  quickened  us  together  with 
Chrift,  that  in  the  age^i  to  come,  he  mignt  fliew  the 
exceeding  riches  of  his  grace  in  his  kindriefs  to  us 
by  Jcfus  Chrift.  For  by  grace  are  ye  faved  through 
fiith,  and  that  not  of  yoiirfelvcs,  it  is  the  gift  of 
God ;  not  of  works,  left  any  man  Ihould  toaft ;  for 
we  are  his  workmaiiflnp,  created  in  (^tlft  Jcfus  to 
good  works,  \^hich  God  hath  ordained,  that  we 
mould  walk  in  them." 
This  brings  us  to  our  laft  bblervation, 
VT.  That  the  great  purpofc  for  which  God  has 
chofen  and  called  us,  is  the  praife  of  the  j^lory  of  bis 
grace.  •  -         .  ; 

D2 


56  Duties  of  ibe  [&RM.iy» 

.  God'sjnrace  is<here  repreficnte4  as  eBDdOQieQt}^  glo- 
rious* y  oodnefe  is  the  klory  of  the  divine  €liar«(> 
ter;  grace  is  the  glorv  of  the  divine  goodneife  j  the 
plan  of  (alvatioafor  unners  by  Jefus  Chrift,  is  the 
glory  of  divine  grace.  Here  grace  is  exerdfed  to- 
ward  the  mdft  unworthy  crpatwes^iu  the  beftow- 

.incut  of  the  greatefl:  of  all  benefits^  by  a  method 
the  moft  wonderful  and  expenfive,  even  the  death 
of  a  divine  Savior.  The  £ilvation  of  the  fmalied 
^nntr  is  abundant  grace :  but  where  fin  has,a- 
boimcjled,  grace  mtxch,  more  abounds. 

»*  God  has  made  this  difplay  of  his  grace^  thajt  upi- 
worthy  creatures  might  apply  to  him  for  falvatiop. 
His  calls^  invitations  and  commands  are  to  all^ 

.  without  diftipftion  of charafter.  **  The  righteouf* 
nefs  of  Qod»  through  the  faith  of  Jefus  ChriiL  is 

*  untoal^,  ;md  upon  all  them,  who  believe,  and  there 
is  no  d^erence/'  And  left  finners,  confcious  of 
aggra'irated  guilt,  fhould  fear  an  exclufton  from  fal- 
vation,  particular  aJEGirance  is  given^.  that  Chrifl 
can^e  to  &Te  the  chief  of  iinners ;  and  £ich  are 
diftindly  invited  to  come  and  receive  ,the  benefit 
of  God*s  abundant  grace. 
The  heralds  of  thegofpd  were  fcnt  fordi  to  pro- 

.  claim  among  the  Gentiles  the  unfearchable  riches 
of  Chrift,  not  only  that  oien  niight  know»  wha^t 
was  the  hope  of  their  calling,  and  what  the  glory 
oftbejbyeavenly  inheritance,  but  alfo  that  princi- 
palities and  powers  in  hcvenly  places  might  learn 
more  of  the  nunifold  wifdomof  God. 

.  .  We  ar«  to  praife  the  gloi^y  of  God's  grace  by^ 
che^ffd.cafnpUance  with  the  precepts,  and  thank- 
ful, s^^cepti^nce  of  the  'bleiling$  of  die  gofpel.  If, 
when  ]Qod.  p£Fers  us  hi^  iiUv^tion,  we  will  not  re- 
ceive it«— if,  when  he  holds  out  his  pardon,  we  will 
continue  in  our  ftns— if,  when  Jefus  has  once  died 
to  icxpiat^.onr  guilt,  we  will  open  his  Ueedinc; 

wjpimds  by  our  impei^tence  and  unbelief— it, 
$^hca  the  Spirit  of  grace  fiiives  for  our  recovery. 


Smm.  IV.3         Cbri/iian  Religion,  51 

wc  win  rcfift  it — ^and  vrticn  patience  waits,  we  will 
harden  our  hearts ;  we  treat  the  God  of  heaven  with 
fach  ingratitude — we  trample  on  his  grace  with 
fuch  contempt,  that  the  heavens  muft  be  aftoniihed. 
If  he  who  wilfully  tranfgreffes  God's  law  deferves 
death  withotit  mercy,  of  how  much  forer  punifh- 
menrwill  they  be  judged  worthy,  who  thus  defpife 
and  abofe  his  grace  1 

Wc  are  to  praife  God's  glorious  grace  by  a  holy 
life.  We  then  honor  it  heft,  when  under  the  in- 
fluence of  it  WB  hare  our  converfation  as  becomes 
the  gofyeL  **  The  love  of  Chrift  conftrains  us,  ** 
lays  the  Appoftle,  **  becaufe  we  thus  judge — that  if 
Chrift  died  for  us,  wc  who  live  fhould  not  hence- 
forth live  to  ourfelves,  but  to  him  who  died  for  us 
^nd  rofe  again  j  therefore,  if  any  man  be  in  Chrift, 
h^is  a  new  creature/*  He  rejefts  with  abhorrepce 
the  ideathat  we  ftiould  continue  in  fin,  when  grace 
abounds  j  for,  lays  he,  "  How  fliall  we,  who  are 
dead  to  fin,  live  any  longer  therein  ?*' 

Chtiftians  are  *'  a  chofen  generation,  a  peculiar 
people,  that  they  fliould  fliew  forth  the  praifes  of 
faira,  who  hath  called  them  out  of  darknefs  into  his 
marveUous  light/*  Since  they  have  obtained  fuch 
mercy,  let  them  abftain  fromfleflily  lufts,  and  have 
their  converlation  in  all  good  works. 

We  are  to  glorify  Gjod's  grace  by  encouraging 
others  to  accept  it.  *'  God  hath  quickened  us  in 
Chrift,**  fays  the  Apoftle,  **  that  in  the  ages  to  come 
he  might  (hew  the  exceeding  riches  of  his  grace  in 
his  k^dnds  to  us  by  Jefus  Chrift/*  Of  himfelf 
he  fays, "  I  obtained  mercy,  that  in  me  Jefus  Chrift 
might  fliew  forth  all  longfuffering  for  a  pattern  to 
them,  who  fliould  afterward  believe  in  him  to  life 
cvcrlafting/*  St.  Peter  exhorts  thofe  who  had  been 
caSed  into  God's  marvellous  light,  "  Have  your 
converfation  honeft  among  the  Gentiles,  that  by 
your  good  works,  which  th«y  behold,  they  may 
glorify  God  in  the  day  of  vifitation/*  If  while 
DS 


SB  Dutksrftbe  ISnrw  W: 

we  profe/s  ta  be  partakera  of  God's  pu^vrt  bj 
the  impurity  of  our  lives  ftrengthenbcnd  trafifffref* 
fori,  and  lay  flumbfing  blocks  in  the  way  of  uttle 
ones,  we  dlfhonor  and  reproach  that  grace  wUch 
we  ought  to  exalt. 

Believers  will  in  a  more  perfed  manner  fhew 
forth  the  praife  of  God's  glorious  grace  in  the  fu^ 
turc  world,  Grace  will  there  be  dl  the  burthen 
of  their  fong  ;  and  tiis  they  will  iing  in  the  higheft 
Rrains.  They  will  tune  Uieir  harps  to  found  the 
wonders  of  Creation  and  Providence :  But  when 
the  glory  of  divine  grace  in  the  falvation  of  finners, 
efpecially  in  their  own  falvation,  becomes  the 
theme,  then  they  will  touch  the  mofi  Ibnorous 
firings.  When  they  ftrike  on  this  new  fong, 
**  Thou  art  worthy,  for  thou  haft  redeemed  us  by 
thy  blood, andmade us  kings  and  priefis  unto  thee,'* 
not  only  faints,  but  angels  all  around  will  catch 
the  found,  and  every  creature  in  heaven,  and  thofe 
redeemed  from  the  earth,  will  feel  the  theme,  and 
join  their  voices,  faying,  *^  Worthy  is  the  lamb,  that 
was  flain,  to  receive  power,  and  riches,  and  ^ory, 
and  blefling  ;  and  be  thefe  afcribed  to  him  who 
fitteth  on  the  throne,  and  to  the  lamb  for  ever  and 
ever/' 

Wha,t  now  remains,  my  brethren,  but  that  we  aU 
joyfully  accept  the  overtures  of  divine  graoe  ?  Are 
you  convinced  of  your  guilty,  helplefs  condition  ? 
Here  in  Chrift  Jefus  is  grace  to  help,  and  mercy  to 
pardon  you.  Say  not  in  your  hearts,  "  We  arc  by 
the  purpofe  of  God  excluded  from  falvation/*— 
God's  purpofe  is  not  contrary  to  his  word  ;  his 
de&ioB  contradids  not  his  grace.  Tou  are  already 
chofen  to  the  enjoyment  of  the  gofpel :  Tou  have 
already  been  made  partakers  of  fome  awakening 
influences  of  the  Spirit :  You  haye  been  called  by 
the  invitations  of  God.  His  word  excludes  you 
not,  and  you  have  no  right  to  exclude  jourfelves. 
Itemember,  that  they  who  are  chofen  to  falvation. 


itjm^&Kpation  is  o&rcd  ;  ta  this  way  makeyo^r. 
da^oa  fitre.  Cooiply  with  G^^  call»*liu  wprd^ 
^iiQ  never  £uL  Reqaember  your  depCBdcaceoa 
Ins  grace^  feek  it  humbly,  accq>t  it  tha^kfullyi  rer 
cem  it  notiB  viMio^^mlk  worthy  of  him  who  has 
cdkdyoutohiskisiBdomaiuli^ory*  . 


..  ;  ^M 


O'     ' 


D4  ^\"'' 


SERMON    V. 


EPHESUNS  u  7>  8« 

Jh  whom  we  have  redemption  through  hU  blood  thefor^ 
givenefs  ofjins^  according  to  the  riches  <^bis  ffrace  ; 
wherein  he  hath  abounded  toward  us  in  aU  mfdm 
and  prudence. 

The  Apoftle,  in  the  third  verfc  of  the 
context,  celebrates  the  grace  of  God  in  the  fpiritual 
bleflings  beftowed  on  our  fallen  race ;  and  then 
proceeds  to  enumerate  thefe  bleffings.  *'  He  hath 
chofen  us  to  be  holy — ^predeftinated  us  to  the  adop* 
tion  of  childreup— made  us  accepted  in  the  beloved 
— granted  us  redemption  through  Chri{i:'sl>lood-~ 
revealed  to  us  the  myftery  of  iiis  will— gathered 
both  Jews  and  Gentiles  together  in  one  bpdy-^and 
fealed  us  with^the  holy  fpirit  of  promife^  which  is 
the  earneft  of  our  inheritance,'* 

The  bleffing  mentionedin  the  text,  is  o\ir  redemp* 
iion. 

For  the  illufiration  of  this  privilege  we  may  con- 
fider---Who  arc  the  Jubjeils  of  it  ?— What  is  the 
.nature  of  it  ? — ^The  wa^  iy  which  it  is  procured— " 
the  fountain  from^  yrhich  it  originates-T-And  the 
wijdom  difplayed  in  it-  • 

I.  We  are  to  confider,  !Who,a5«  ihtfubje^s*  qI 
this  redemption  ? 


Se^l*. V^J"'"^    CBriJHm religion.  61 

The  Apofik  lays,  "  WE  have  rcdtmption-/' that 
is,  ^  We  who  wercchofen  in  Chrift  to  be  holy — we 
who  have  believed  and  iruJUd  in  Gfarift,  have  re- 
deinptioft/* 

llie  redemption  purchafed  by  Chrift^  though 
o&red  without  diftin^on  to  all  who  hearthe  gof- 
pd,  is  adaally  beftewed  only  on  thofe,  who  repeat 
ofthdr  fins  and  believe  in  the  Savior.  ^^  The  re- 
deemar  comes  to  thofe  wha  turn  from  ungodJi- 
nek"  It  is  fin  which  has  brought  us  under  con- 
demnation—It is  by  repentance  of  fin  that  we  ob^ 
tsdn  xedemption.  The  benefits  of  the  gofpel  are 
frec^  but  not  indifcriminate.  They  are  defigned 
fen*  as  many  as  will  receive  them  on  the  terms  pro- 
-po&d,  but  not  for  aU  promifcuoufly  whether  they 
comply  with  the  terms  or  not. 

The  idea  which  fome  fondly  entertain,  that  re- 
demption  is  abfolutely  univeHal,  and  in  faA  com- 
prebends  an  men^  is  without  fcriptural  foundation. 
There  are  indeed  fome  expreflions  which  import 
umverfality.  Chrift  is  laid  "to  have  given  him- 
fidf  a  ranfiDm  fw  a/I^  and  to  be  made  a  propitiation 
for  the  fins  of  the  whole  world  J'  But  fuch  expr«C. 
fionsmuft  always  be  underftood  in  a  fenfe  confift- 
ent  with  the  terms  ftated  in  the  gofpel.  The  prUe 
paid  for  our  redemption  \sfufficient  for  all.  It  is 
defigned  for  the  benefit  of  finners  in  all  nations  and 
ages.  It  is  not,  like  the  legal  expiations,  of  limited 
efficacy  and  temporary  ufe.  The  offer  of  falvatiou 
is  made  to  finners  of  all  characters ^  and  all  who  be* 
lieve  will  be  made  partakers  of  it.  "  The  right- 
eoufneis  of  <jod  through  the  faith  of  Chrift,  is  un- 
to all  them  who  believe,  and  there  is  no  differ- 
ence.'* In  thefc  refpeds  Chrift  died  for  alU  and 
gave  himfdf  a  ranfom  for  all  But  the  benefits 
of  redemption  will  be  aAually  beftowed  only  on 
'thofii  who  are  penitent,  faithful  jtnd  holy —  not  on 
an  indifi:riminately,  whether  penitent  or  impeni- 
Jent  J  whether  believing  or  uqbelieving.     Thegof- 


69  Duties  (f  the  |[Siui.?/ 

fd^xpvttAfzShxes  us^  that  ^tlioiiit  nptetaac^ 
£>itb  And  holinefs  there  is  no  iyntiQft-«-4:faib  ChtiSt 
came  t^  fave  us  hmA  mxr  fiofi,  to  ddiTttr  w  irom 
this  evil  world,  and  to  redeem  us  from  our  laia 
€onTer£itton'-*«that  he  tiare  our  fiu  mi  tibe  cKoft^ 
that  ve  bdfig  dead  to  fin^  ihouM  liirfe  iiBtQ  r^uU 
eouihefs.  If,  expecting  to  be  jufiifted  by  Chfift^ 
we  are  fHU  found  finm&rs,  and  enlnxldenai  tofxku^ 
tinuefuch,  we  treatt^  asi  the  fxumfter  •£  fio^  that  San. 
vior  who  came  to  call  us  ip  rq^tanee^  and  to  pm 
rifytohimfelfapeopkxealousQfgMdwQriBSi     - 

II.  Weare  toconfiderthenir/tfrtfaf  thisi«deiajp» 
tion» 

There  is  a  twofold  redemption  mentioned  in  thn 
writings  of  this  Apoftk;  the  r^oqptiQii  of  ^tlK) 
foul  from  the  guilt  of  fin  by  pardon,  aaad  tfne  mi 
donption  of  the  body  from  the  power  of  itibe  grave 
by  the  refurredion*  It  is  the  fioraier  tf  thefe^whiflh 
is  intended  in  the  text ;  for  fo  i^  is^eaqphin^  ;  Vfk 
have  redemption,  the  jirpventfs  ef  Jm^  The  fatter 
is  intended  verie  14,  whore  the  Apofile  i^ieaksof 
the  Spirit,  as  ^^  the  eameft  of  our  inli^ritance,  until 
the  redempmif  theptrnhafedpojj^on  ;^^  and  Ro^ 
mans  8th  chapter,  where  the  creature  h  fittd  ta 
^^  wail  for  the  adopticm  even  ihi  redemption  tfibe 
hodf.^^  But  thefe  two  privileges  afexonneSbed;  Thf 
remifiion  of  fin,  which  is  acdeafe  from, our  obli^ 
gallon  to  punilhmei^  is  accompanied  with  a  tiidf 
to  eternal  Mfe.  <' Whom  God^fiifies,themheal- 
fogtertfies.** 

The  divine  law  condemns  thofe,  who.cantiane 
not  in  aU  things  written  therein  to  cb  theikib  Aft 
it%  haveaU  finned^  fo,  confidored  in  rdation  to  the 
law  only^  we  are  idl  under  condemnation*  Fo0» 
givenefs  frees  us  from  this  condemnationf  and  plac- 
es us  in  a  ftate  of  favor  with  Crod.  It  is  ezprefled 
in  fcripture  by  a  variety  of  phrafes  ;  iRach  as  the 
tUfting  out  of  our  iniquities — thtforgivenefs  of  our 
dehs — making  us  ^^^^/iTi/^— admitting  US  to  peace 


Sikii.'iVJ        Cbri/liamRtligm.  •  Aft 

niakkG0i^'*'*ju^f^  us  from  our  &as,  aoduato  li£e 
-«»<nnitisig  rigbum^Mft^  and  no/  imputing^ji.p-« 
TSne  phrafiss  all  import  the  fame  thing :  Our  d^* 
Irmanoe  from  that  ftate  of  guilt,  in  which  we 
£beod  expo&d  to  fu&r  the  demerit  of  our  fins  ; 
and .  our  sndous  acceptance  to  a  ftate  of  peace 
with  Go^  as  if  we  had  not  ofiended 

Hie  terms  of  this  for^vene&  are  called  repent- 
aace^  fiitth^  xegeneratiim  and  converfion^  pr  turning 
toKi^od  ;  all  which  ezprdls  the  fame  tldng  in  di^ 
fereat  pottita?of  ^w,  even  a  change  of  foul  from 
ibeliatoiittaL'  love  of  fist  to  the  love  and  fbrvice  of 
God«  Wtieoever  the  finner^  convinced  of  his  fins, 
renoDces  them  with  godly  forrow  and  in  hearty 
pB^pofe^  OMMoktittg  nimfelf  to  the  mercy  of  God 
u  C^orift  with  reibhitions  of  future  obedience,  he 
is  di&ltturged  from  guilt,  and  entitled  to  eternal. 
1&«  Where  this  change  is  real^  there  wiD  be  fruits 
mete  far  t«pentance.  From  thefe  fruits  ariies  a 
CO  mfortabk  eridence  of  the  fincerity  of  the  heart, 
and  a  good  h(^  of  the  heavenly  inheritance. 

in.  The  next  thing  here  ohfervable  is,  the  wof 
and  Mmtner,  in  whic£  bdievers  become  partakers 
tA  tUs  piivS^    Tbrgi^jb  the  bUodrfCbriJi. 

The  ApofiSes,  and  efpedally  St«  Paul,  in  their 
fnreacfiing  and  writings,  dwdl  much  on  the  death 
<tf  Ghri#,  as  the  gro^  of  our  hope*  Chrift  cru- 
cified was  thek  £ivoriie  theme. 
^  The  infioke  mercy  of  God  inclines  him  to  for* 
give  finncrs  ;  but  his  wifdom  (aw  fit  to  grant  them 
foc^vtu^^Hi  fiidi  a  way  as  ihould  clearly  dif|day 
his  rigbteoufiiefii,  as  weH  as  his  mercy^  The  pun* 
iflunenr  of  our  iniqmtielS'  he  therefore  laid  on  his 
Mm  Son,  wbo  Tohintarily  garrc  himfelf  for  us,  an 
offering  and  a  fecrifioe  to  God  for  afweet  fmeHing 
fim)r« 

Hie  Apoftle  takjes  notice,  that  Tefiis  Ghrift, 
through  whofe  bl#od  we  obtain  forgivenefs,  is  fbe 
Btkved.  ^  0;a  this   dbrcumftance  greatly  depends 


64  Duties  of  ihi  [Serm.  V. 

the  value  of  his  facrificc.  *^  He  hath  made  us  ac- 
cepted in  thebelovedyvn  whom  we  have  redemption 
through  his  hlood. — God^hath  made  him  to  be  fin 
for  us,  who  knew  no  fin. — ^He  hath  not  ^ared  his 
own  Son,  but  detivered  him  up  for  us — Chrift  was 
manifefted  to  bear  our  fins,  and  in  him  was  no  fin 
— God  fent  his  only  begotten  Son  into  the  world, 
that  we  might  live  tlirough  him/' 

This  charafter  of  Chrift  fliows  the  excellence  of 
his  facrifiee.  **  He  through  the  eternal  Spirit  of- 
fered  himfelf  without  fpot  to  God.  Such  an  high 
pricft  becanie  us,  who  is  holy,  hartnlefii,  undefiled, 
feparp.te  from  finners,  and  made  hi^er  than  the 
hcavetis  ;  who  needed  not,  as  the  ancient  pricfts, 
to  oficr  facrifiee,  firft  for  his  own  fias,  and  then 
for  the  people's  ;  for  tl^is  he  did  once,  when  he  of- 
fered up  himfelf/*  Our  redemption  is  afcribed  to 
the  fufFerings  of  Chrift,  cfpecially  to  his  laft  fuf- 
ferings — to  his  blood — ^to  his  death  on  the  crofs. 
But  bis  obedience,  his  holy  life  was  lieccflary  to 
our  redemption,  as  without  it  there  could  hav« 
been  no  atoning  virtue  in  his  death. 

The  charafter  of  Chrift,  as  the  behvedj  di4>lays 
the  grace  of  God  in  giving  him  for  us.'  Prom  hence 
the  Apoftle  infers  the  greatnefs  of  God^s  compaf- 
fien  for  a  guilty  world,  ahd  his  readinefs  to  grant 
all  blcffings  to  believers.  ^*  He  who  ipired  not  his 
own  Son,  but  delivered  him  up  for  us  all.  How 
fliall  he  not  uith  him  alfo  freely  give  us  all 
things?*^ 

IV.  We  may  obfefve  xht  fountain  from  which 
our  redemt>tion  flows  ;  the  riches  cf  God* s  grace. 

Sin  dcferves  pumihmcnt,  and  the  rcmiflion  of 
deferved  punifhment  \%  mere  grace.  Pardon  mer- 
ited; ft  a  contradi6fcion.  Evef  y  blefling  beftowcd 
on  finners  is  by  grace  :  Bat  the  blefling  of  forgivc- 
nefs  is  according  to  the  riches^xkt  excee^ngy  the 
unfearif^ble  riches  of  grace* 


S^iLM.  V.J        Chri/tian  Religion.  q6 

If  it  be  grace  in  Almighty  God  to  beftow  on  fin- 
ners  the  fmalleft  fisivor,  what  abundant  grace  muft 
it  be  to  forgive  all  our  innumerable  tranfgreflions— 
to  forgive  them  wholly  ^ndi  finally — not  only  to  ex- 
empt  lis  from  punifliment^but  make  us  accept ed^^s 
if  we  had  not  oflFended— t©  own  us  as  his  children 
-—to  ^dxuit  us  to  cummunion  with  himfelf— to 
grant  iis  the  confbnt  prefence  of  his  good  Spirit — 
and  vouchfafe  to  us  eternal  life  1  The  richnefs 
and  variety  of  the  bleflings  Ihew  that  they  flow 
^om  a  full  andliberal  fountain.  , 

God*s  grace  appears  richer  ftill,  when  we  con- 
iider  our  own  vmsxirtbinefs.  We  are  not  worthy  of 
thclea/Loif  all  the  mercies,  which  God  has  flic  wed 
y5  i  mu^  le&  of /i&ix^the  greateji  of  all.  A  fenfe 
of  guilt  filled  the  ApbfUe  with  admiring  thoughts 
of  Ucd's  grace  in  his  lalvation.  ^^  I  was  the  chief 
of  £miei:s  j  but  I  obtained  mercy — and  the  grace 
•£  our  lf>rd  was  exceeding  abundant." 

The  grace  of  God  is  ftill  more  wonderful  in  the 
way  and  manner  of  its  difpenfation.  "  \f  e  have 
redemtion  through  ChriJPs  bloody  according  to  the 
riches  of  God's  ^ace. — ^He  has  commended  ^his 
love  toward  U8»  in  that  while  we  were  finn^rs  Chrift 
died  for  ua.**  , 

V.  Our  text  iKiches  us,  that  in  this  difpenfation 
of  mercy,  God-has  abounded  to  us  in  all  wijdom  and 
prudence. 

^^  Manifold  are  God's  works  ;  in  wifdom  he  has 
made  them  all.''  But  the  moft  gloriops  difplay  of 
hi$;  wifdom  is  in  the  work  of  our  redemption. 

Here  the  perfeftion^  of  God  appear  in  the  bright* 
efi^  Iufti:e  and  moft  beautiful  harmony. 

He  has  minifefted  the  excceeding  riches  of  his 
a^ercy.in  givioi^  his  own  Son  to  redeem  a  guilty 
raco— rJiis  infinite  purity,  and  immutable  juftice,  in 
requiring  fuch  a  grand  and  awful  iacrrfice  in  order 
to  the  remifiion  of  human  guilt — ^the  perfeft  redi- 
ti)H^  of  his  law  in  forgiving  our  tranfgreflions  only 


66  Dtaies  of  the  [SlRM.V. 

through  the  obedience  and  fuflerings  of  his  $on~ 
his  inviolable  faithfiilneli  and  truth  in  crecutiqg 
the  threatening  of  death  on  him  who  confented  to 
bear  our  iniquities.  Here  we  fee  the  mercy,  juf- 
tice,.holinc6  and  truth  of  God,  all  united  ;tnd  op- 
crating  in  concert  j'  fo  that,  as  the  Pfalmift  hjs^ 
"  xnercy  and  truth  are  met  together,  rightcoufij^fe 
and  peace  have  kiflfcd  each  other.  Truth  Q>rii^ 
from  the  earth — and  righteouihefs  looks  down 
fromheaven  :  The  Lord  gives  grace  and  glory ;  ifi 
lalvation  is  nigh  to  them  that  fear  him^  apd  gio^ 
dwells  on  the  earth.  He  fpeaks  peace  to  his  peo- 
ple in  fuch  a  manner, that  they  may  nQt  tiirh  ag^ 

to  foiiv/*  ^       '    .     '^' ; 

In  tnis  dilpeniation  there  is  a  door  of  hope  6- 
pened  to  the  moft  unworthy. 

Afinner,  under  deep  conviftion  of  his  guilt.  Is 
apt  to  fear,that  there  can  be  np  forgiycnefi  tor  hiip. 
When  Peter  reprefented  to  the  Jews  their  horrit^e 
wickcdneft  in  crucifying  the  Lprd  of  glorV^die  Re- 
deemer of  finners,  they  were  pricked  ift  the  he?^ 
and  faid,  "  Whatjhall  WE  do  f  You  teach  u«,  tkt 
whofoever  ihall  call  ob  the  name  of  the  Lord,  Ih^ 
be  faved.  But  do  we  come  within  uii%  general  en- 
couragement ?  Wc  have  with  wicked  hands  crud- 
fied  and  flain  this  Savior.  Is  there  any  pardon  ifft 
usV\  Yes  J  %s  the  Apoftle,  *«  the  promife  is  to 
you  J  it  is  to  ill :  Repent  therefore  for  the  reinif- 
uon  of  fins.'*  In  fuch  a  cafe  as  this,  fiimers  need 
fome  othec  ground  of  hope,  than  a  general  declar- 
ation, th?it  God  is  good,  ror  th#u^  they  are  pcr- 
fuaded  of  God's  goodncfs,  they  Q^nnot  from  thence 
certainly  conclude  that  fin  may  bp  forgiven— much 
lefs  that  aU  fins,  fuch  fins  as  they  have  committed, 
will  be  forgiven,  and  the  ofienderi  received  to  fe- 
yor.  To  penitent  fouls  fuch  grace  mkht  aj^pear 
incredible.  To  remove  from  them  allfears  and 
fufpicibns,  God  has  difplayed  the  riches  of  his 
grace  in  giving  his  Son  to  be  a  propitiation  for  fin, 


Sems.  V.  j  Chri/Hsn  Religion.  #7 

Gocfs  nercy  to  pirdoA  is  matter  of  faith  j  but  the 
death  q(  Chrift  is  matter  c^  fad,  ctf*  which  there  b 
jflofible  evidenGe*  On  this  our  fi^th  refts ;— con- 
Tinced  of  this,  we  can  eafily  believe,  that  God's 
mercy  wiV  forgive  the  penitent. 

lu  this  diijpenfation  believers  hare  the  greateft 
{)Q&Ue  iecurity.  Their  ialvation  is  in  the  hands 
of  a  divine  Savior^-^not  in  their  own  hands.  If  it 
dq)c&ded  <m  themfehres  whdly,  it  mufi  at  beft  be 
very  precarious.  Innocent  Adam,  and  many  of  the 
angda^  h&  thdir  firft  flate*  And  furely  the  fallen 
fons  cf  Adam  cannot  recover  themfelves.  And  if 
they  were  once  recovared  and  pardoned,  yet  with- 
4>W:a  better  iecurity  than  their  own  ftrength  and 
obedience,  they  fliU  muft  perilh ;  for  one  tranf- 
gFcffion  would  again  involve  them  in  guilt  and 
rain. 

But  their  fithration  is  lodged  in  better  hands  than 
their  own*-^  the  hands  of  one  who  is  migt)ty  to 
lave  and  who  will  keep  what  is  committed  to  him. 
They  are  juftified  by  a  righteoufiieis  which  is  per- 
fea— by  the  righteoufoels  of  the  Son  of  God— To 
him  jChey  are  united  by  faith*-r>From  him  they  de- 
rive grace  t#  hdp  in  time  of  need— By  his  grace 
they  ajreftrong;  they  are  able  to  d^  all  things — 
They  are  kept  by  the  power  of  God  through  raith 
liat#  faTvation. 

This  dil^ben(atlon  holds  forth  the  moft  awful  ter- 
rors  againit  fin,  and  the  moft  powerfial  modves  to 
obe<Uence. 

,i;Vhenwe£bethe  hdlinels  and  jnftice  of  God 
dl^Iayed  in  the  fu&rings  of  Chrifl  for  the  fins  di 
men,  it  is  a  juft  and  natural  refleAion.  ^  If  thele 
things  were  done  in  a  green  tree, what  wiH  be  done 
in  the  dry?*V^If  theSafvior,fubftituted  in  outplace, 
endured  fuch  anguiih.  What  are  they  to  expeft, 
wh#,  rqeding  his  atonements  sire  doomed  to  fufier 
the  demerit  <rf  their  own  fins  ?— — If  God  i5>ared 


68  Duties  rfihe  [SfiWil.  V. 

not  I]js  own  Soft,  when  our  iniquities  were  laid 
upon  him,  furely  on  the  unbelieving  and  inmeni- 
tent  he  w31  caft  the  fury  of  his  wrath,  and  will  not 
fpare. 

But,  on  the  other  hand.  What  glorious  hopes 
arc  fet  before  thofe,  who  by  repentance  flee  from 
the  wrath  to  come  !  God,  who  has  done  fo  much 
for  the  falration  of  a  guilty  race,  \nll  afluredly  ac- 
cept thofe  who  fubmit  to  mm  ;  will  affift  their  en«- 
deavors  to  ferve  him^and  will  reward  thdr  humble 
obedience.  And  how  glorious  muft  be  that  reward, 
which  is  purchafed  for  believers,  not  by  works  of 
righteoufnefs  which  they  have  done,but  by  the  aH 
perfeft  obedience  and  moft  precious  blood  of  a  di- 
vine Redeemer.  "  The  gift  by  grace,  which  is 
through  Jefus  Chrift,  will  abound  to  the  futhful 
—They  will  receive  abundance  of  grace  and  of  the 
gift  of  riffhteoufnefs  j  and  grace  will  reign  through 
righteoumeis  unto  eternal  life."  Juftly  then  mi^t 
the  Apoftle  fay,  <^  God  has  abounded  to  us  in  aH 
wifdom  and  prudence." 

Our  fubjeft  ought  to  awaken  the  guilty,  and  im- 
penitent, and  urge  their  fpeedy  efcape  from  the  «^ 
which  threatens  them.  Great  is  the  demerit  of  £n, 
or  fo  collly  a  facrifice  for  its  expiation  would  not 
have  been  required.  But  let  unners' remember, 
that  their  guilt  great  as  it  is,  will  be  greatly  aggra- 
vated bjr  their  contempt  of  the  blood  of  Chrift, 
and  their  abufe  of  the  riches  of  divine  grace.  If  he 
who  defpifes  the  law  of  God  deferves  death  with- 
out mercy  ;  how  fore  will  be  the  puniikmen^of 
thofe,  who  tread  under  foot  the  Son  of  God,  reiift 
the  grace  of  the  holy  Spirit,  smd  profane  the  blood 
ef  the  covenant ! 

What  a  happy  fecurity  believers  *enjoy !  They 
are  made  accepted  in  the  Beloved.  And  if  they 
are '  accepted  in  him,  they,  are  doubtlefs  fafe.— 
There  is  na  condemnation  to  them  who  are  in 


V.J     ^    Phripmmktiii^icn.  Is^ 

vi^MnH  '4rotiutt|r  ftall  be  atte  to  feparate 
«i«iaiftotot]»IOiittofGo<},  which  is  in  him.— 
wkoftiife  u  ]Mdn*with  Cbrift  in  God ;  and  wheil 
Gbrta  fcall  appear,  they  will  appear  with  him  ia 
gioiy.  -v.     »•;  .1    'i-'- 


/-   .; 


411^ 


».  t    . 


•        ^*.\.  i.'t     »      .•        . 
^«j  ij      ^  -If.  ft,  •..;' 


,*^^ 


I    <r. 


*'i 


SERMON     VI. 


iPHiilA^S    I       ^    !•,      lly     IS. 

leaving  made  known  unto  us  the  myjery  of  his  wiH, 
according  to  the  good  pleafure,  which  he  hath  fur^ 
pojcd  in  himfelf,  that,  in  the  difpenfation  ojthefid^ 
nefs  of  times,  he  might  gather  together  tn  one,  all 
things  in  Chrijl,  loth  which  ate  in  heaven,  and 
which  are  in  earth  ;  even  in  him,  in  whom  alfo  wt 
have  obtained  an  inheritance,  leing  predeJHnated  ac- 
cording to  the  pi%rpoJe  of  him,  who  worketh  all  things 
after  the  counfel  oj  his  own  will,  that  we  Jhordd  be 
to  thepraife  of  his  glory,  whojirjl  trujied  in  Chrifi. 

REDEMPtlON  from  the  prefent  guilt 
atid  the  future  puniOiment  of  (in,  is  a  blefling 
which  come$  to  finners  front  the  grace  of  God 
through  our  Lord  Jefus  Chrift.  This  bleffing  i» 
granted,  not  indifcriminately  to  all,  but  peculiarly 
to  thofc  who  believe  and  triift  in  Jefos  Chrift,  and 
who  repei^  a<id  become  holy  before  Cod.  Thefe 
qualrfications  are  the  gifts  of  God,  but  gifts  ufuaU 
ly  beftowed  in  a  way  of  means.  That  divine  op«i 
eration,  which  difpofes  the  hearts  of  finners  to  re* 
pentance  and  faith,  is  afforded  to  them  in  their  at* 
tendance  on  the  inftrudions  of  the  gofpel.  The 
grace  of  God,  however,  in  btjnging  tinners  to  re- 
pentance of  lin^  and  faith  in  the  Savior^  is  no  kfs 


tdbe  aciEii0t«le%0ii9  titans  at!  meaos  ware  yitietly 
exdaded ;  fbrlfai:g0r{)6l  Itfetf is  as  much  a  divine 
gift,  as  the  itiflaaoe<dF  the  Spirit.  All  things  are 
of  Ood,  who'^eh  rcGdnciled  as  to  himfelf  by  Jefoa 
Chrift,  and  hedi  inftituted  for  our  benefit  the  min- 
i&xy  6f  recQMtiiatJqti, 

In  the  enmtieratioa  oF  the  fpiritual  bleffings 
granted  us  through  Jtfus  Chrift,  the  Apoftle  menu 
tioMy  in  our  tett,  the  niyftery  of  the  gofpel,  as 
one  which  deferves  otkrmoft  thankful  regard; 

In  the  words  now  before  us,  there  are  three  things 
obrcrvable : 

I.  The  fovereign  gnu:e  of  God  in  makiilg  known 
to  ttJ  the  myftery  of  his  will. 

II*  The  .pttrpofe  of  God  in  this  difpenfation  ; 
*k0t  he  mght  gaiher^togetkcr  (b  one,  all  things  in 
ekrift^ 

111.  The  obligation,  whkh*"  lies  on  fuch  as  en. 
joy  thii  privilegei  to  Utt  to  the  fraift  and  glory  of 
God's  gracu 

I*  We  are  taught  the  fo^erdgd  ^rade  of  God,  in 
psring  us  the  gofpel.  J5&  hath  made  known  to  us  the 
^Hf^fktff  of  kis  will,  according  to  his  good  pleajure,  which 
he  p^pj^d  in  himfelf^ 

Let  it  hef€  be  particularly  remarked, 

1  •  The  gofpel  is  called  the  myjlery  of  God^s  will  : 
aiid^  Chapter  iii,  the  myhery  which  from  the  begin- 
mkg  was  hid  in  God;  and  the  Searchable  riches  of 
Chrifi. 

■  Yon  will  not  imagine^  that  tht  Apoftle  by  thefe 
phtafea  intends  to  reprefent  the  gofpel  as  obfcnre 
and  aniDte!!igR>{e  ;  for  he  elfewhere  fays,  that  he 
atidtbe  other  apoftles  *'tifed  groat  plainncfs  of 
ipoecb»  and,  by  manifeftation  cfthe  truth,  com» 
inended  themfelves  to  every  man's  confdence  in 
ihe  %ht  of  God/^  But  his  meaning  is^  that  the 
9flilj[m£cheme  was  undifco^erable  by  the  efforts 
alUI  ztifearches  of  human  reafon,  and  could  be 
ma^btftot^n  to  n»n  only  Jby  the  light  of  divine 
£2 


l^eveIaj(ioa«  Ke  fey^,  ^God  hk$  ihdAt  kwkon  to  os 
tlip  riiyftery  of  Jiis  will."  lie  calls  the  gor|>eI  ar^c^ 
ihtion  of  then^yft^;  whichbad  been  htddea  from 
preceding  agea«  It  is  a  myftery  an  regard  tcrt&ofe 
agfs,  in  which  it  *wai«  ktpt  feeret  ;  Imfc  n^  in  re* 
gard  to  the  ages,  in  which  it  is  revealed,  fo  that  all 
inen  mAy  fee  ^nd  it$derfidnd  k.  Thts  k  the  ii&ial 
fenfe  of  the  word. 

A«d  it  is  not  the  nAote  gofpel  that  is^in  ^isfenfe 
called  a  myftery  ;  but  only  fomc  patticular  doc. 
tVine.^  of  it.  There  arc  many  things  in  it,  fnch  as 
the  being  and  providence  of  God,  and  the  gre'iiC 
?ind  leading  dmifcs  6f  morality,  which  eten  the 
Heathens  thcmfelves  acknowledged.  But  the  xncth. 
od  of  our  redemption  by  Jefus  Chrift  is  a  myftery, 
which  never  could  have  been  known,  if  God  had 
riot  revealed  it.  •  The  Apoftle  fays,  "  We  fpeak 
the  wifdom  of  God  in  a  myftery,  even  the  hiddett 
wifdom,  which  God  ordained  before  the  world  un*. 
to  our  glory,  which  none  of  the  princes  of  this  world 
knew  ;  but  God  hath  reveafcd  it  to  us  by  his 
f^irit,  that  we  might  know  the  things  which  are 
fceely  given  us  of  God,  which  things  we  alfo  fpeak/*^ 
The  myftery  of  the  gofpel  was  firft  revealed  hf  the 
fpirit,  ta  the  proptets  ;  then  more  fully  to  the  A- 
poftles  ;  and  by  them  preached  with  great  plain- 
nefs  to  the  world*  Their  preaching  was  a  revela^ 
ti'on  of  the  myfiery  of  God'is  will  concermng  the  way 
of  falvation  through  Jefus  Chrift. 

There  are,  indeed^  many  things  in  the  gofpel^ 
which  are,  and  will  i^emain  incomprehenfible  to 
hutnnn  re^t&yn ;  imt;  though  wc  cannot  fully  cam^ 
prehend  them,  we.may  fufficiently  ultdtrjland  them. 
•The  promifes  of  God^  the  tei-ms  of  happinefs,  and 
ithe  duties  required*  of  us,  are  clearly  ftated.  What 
falvation  is;  how  it  was  procured,  in  what  way  it 
h  conveyed,  and  where  to  look  for  help  in  all  our 
weakneffes  arid  wants,  we  ate  plaitily  inftrufiled. 
No  farther  revelation  do  we  need  to  teach  us  the 


SttM*  VLJ  Chrijlian  Riligion.  j^ 

acceptable  wiU  of  God,  and  le^d  ti3  »long  towatrd 
lieaveii^  The  one  which  we  haye  is  perfett.  They 
who'.plrQtciwJ  tp  add  to  it,  bring  Oq  themfelves  lUe 
ciir&3.  written  in  it* 

,  How  abfurd^  how  impioiu  is  it  thai,  to  repr<v 
(eat  .the  gofpel  a&  a  myftery,  which  cannot  bq  itn-t 
d^rftobd  withotit  a  »ew  revelation  immedi<itely, 
£rQtBr.€od  I  If  the  go^l  h  a  rcmlatuin  of  the  rwyf* 
tcry^  we  Are  nt)t  taoid^^ed,  a  r^^ation^of  tliis  jr^v*, 
ilario^  as  if  it  wtoe  i  «jj*ft/3ty  ftill*  The  AtJoQk 
iajt3fv'Vl£.wiev.oriail  aijgcl  froim W^verti,  preacb.im-f 
odidr.gofpel;^  kn  him.' .  be  acc&uf^.!-  The  Ap©ftlc» 
had  the  divine  myA^y  <Pmm»i|icaWd  t©.:then> 
by.tbe  Spirifct  their  diviw.  i»%iratioH  thej6 
proTcd  hy  mirac^is.;,-  rfnd  wh^t  ,wias  jiraporfecd  to 
ibetn.  by!  iQ^railioii,,  fChey  JiaVe  rComoiiMiic^it^d  fo 
thetHtforfdbyprcachiBg.  Tb«  ^pfpel,  confirmed 
bgr  disTtne  l^n^bny^jwo  are  t*  make  the  only  rule 
ofcoariiith*i  .We^^dtod  the.diHjflkioi^  JiadafflfUniea 
of^ti^e  Spia(;ioail;ibo  datite«xaf  th^  religious  :Uf&x 
bdt.wericcdnonfiitbcr  rfir^fcift'ftft;  tios  doe&  the 
Spirit  operate  to  giy«  ;  its  now;  (Jiftx^vtries,: :  bjut^  to 
uliift  us  in  undpHlaAdtng;  and; obey iftg  the  igofpel 
idiichisakcady-^en  us.tbThabgfe  ifcweiwaonf 
ccded,  ihat  immediate  revelatwus  AVe[re  nciw;  m^d^ 
jret  thefe  could.bc  of  ufe  (mky  to  the  pbrfoi^iwha 
Deceived  them ;  jth^  could  docWb  good  to  the  Wiojrld^ 
tinlefa  thieic(diviflfe  origin  were  proved  by  miracle; 
and  therefbrQ  iail^£ti»fioDS  <tl  thjs3  kfnd  arc  to  be 
discarded.     ,*  : 

Let  Us  attend  to  the  my  ft^ry  pf  G<>d's  will,  which 
is  made  known  to  us  ;  prove  what  it  acceptable  iq 
Im  fight ;  abhor  th^t  which  is  evil ;  and  cleave  to 
that  which  i^ good.'  .    '  : 

.    We  may  ronark, 

a.  That  God  has  made  known  to  us  his  will,  dc- 
cwdiftg  to  the  good  'pkafuLrc^  which  he  purpofcd  iw 
kimfdf. 

■      ^^ 


J 4  •  Duties  of  the  [Semm.  VL 

It  is  not  owing  to  any  worthinefs  in  us — to  anjr 
thing  which  be  had  done,  or  could  do— to  any^ 
choice  or  appltcation  which  we  had  made  ;  but  to 
God's  Wife  and  gracious  purpofe,  that  a  revelation 
is  given  to  rhe  world — that  we  were  bom  in  an  age, 
and  in  a  land  of  gofpel  light-«<-that  w^  are  diftnu 
guiflied  from  thofe  nations,  which  ftill  Gt  in  the  re^ 
gion  and  fhadow  of  death.  It  is  God  wbo  makes 
u^  to  differ-^we  have  nothing  but  what  we  receive 
ed.  We  may  adopt  the  words  of  our  Savior,  *^  I 
thank  thee,  O  Father,  Lord  of  heaven  and  earth, 
Aat  thou  haft  revealed  to  babe*  the  things  whii^ 
thou  haft  bidden  from  the  wife  and  prudent  ;  ev^ 
an fo,  Father,  f^  fait  feemedgoodia  thy  fight. 

We  may,  perhaps,  wonder,  .why  the  gofpel  rev., 
elation  wat  not  made  earlier,  and  why  it  is  nott 
now  moi^e  extenfivt;  But  w€  arc*  to  remember, 
that  *'  God  woiks  altihings  according  to  thecouna 
fel  ofhiswill  f  and,  though  the  reafonof  hisrad*. 
xniniftratipns  is  nbt^made  known  to  us; yet  the5^iato 
ail  directed  by  confummate  wifdom;  lb  thofe  whd 
enjoy  the  gofpel  it  is  ft  free  gift  from  God,  not  the 
fruit  of  theif  defert^-bimof  bis  godd-pleafure,  whidi 
he  purpofdd  va  bimfelf.  He  is  fovereign  in  tha 
dfftribucion  of  bis  favoi^.  His  goodnefs  to  us  is  no 
4vrong  td  the  HeathcrM;)  He  is  not  diargeable  with 
injuftice  in  gratlting  to  fome  the=  privileges  which 
be  withholds  from  Others  ;  for  none  could  demand 
them  as  their  due^*  He^was  no  more  bound  to  place 
all  men  under  equal  advantages,  than  to  endue  all 
with  equal  abilities,  or  to  make  nvuiequal  to  an- 
gels. He  may  do  what  he  will  with  his  own. 
One  thing,  however,  is  cenain,  that  to  whom  much 
is  givexi,  of  them  much  will  be  required.  In  the 
day  of  the  revelation  of  his  righteous  judgment,  he 
will  take  into  confideration,  not  only  men's  differ, 
ent  works,  but  their  various  abilities,  opportuniv 
ties  and  advantages ;  and  he  will  render  to  them 
what  is  right,  according  to,  what  they  have  rcce\v-e 


^  aBcl  lyhat  ihcy  iaye  1^ we.  .  *«,As  oaMy  aU^av e  v 
fii[med  witlumt  law/wfll  pefifh  WWiout  '»W  ;  amd^ 
i^naoy  uJ^p:y«jfopQd.Mi»^  tfatlaw  iiri)11>e|a^- 
lO.'!^  uie  Utjf)  ^i<i  thsit  fUy  wjben  Gofi  will  jadgc 

^F^-J* :. Ti ». :,.c/.;^:  f.  'V' .'".  ^     •  •  '  / 

w«1fti*'!V«M^'^  of 'Jitijle  impQnaiM:fjVq;i>&..  The 
^g%.af  ^itlie  eait^irill  do  right,  ft  is  a  more 
ime3[emDg  in^rf,  wfcether  |k^e  faavecoi^pUcd  with 
tlM^iroipel  ?  HoWeyer,  God  tMiy  deal  with  Hea^ 
1)^11%  to  whom  his  woi-d  b^s  •  tj^ver  come,  ijf  wii 
put  it  far  from  us/  we  judge  ^ourfelves  unwfMtbyf 
^eternal  life.  When  mqo aflc^ Whether ffiif^j^ll 
lie  Civcd  ?  The  anfwjorfornjcrly  giveu^  is  pertin^nf . 
i^\J*  firivt  t9  cQtqp^aat  the.&rait.gaJe,4cgr  jna^. 
vy  fcail  feft  to  etrterji>,  and  flisfU  notjfce  abl/!/'  ,^-j. 
Xh.T^  Ap#lp A9F»  o?^  to  iijftTua xis,  that  th^ 

|enf  of  his  jrig,  iM*«?  1%,^  4uP^nfation  of. the  jfvl^i 
^  (jf  tin^^hfi^m^^^  tn  one,  all  thin^ 

;  .XhcBKt»iffJfey^r^ljK|fig*,hcr04»ror^ 

'  ■^•^^^iolPfH'^J^^  dijpenfktUh,  of  tkt 

Jjlhufsjif  times.     Soi||s.^d  clfcwtberv  *'  Indu^ 
timi  C&ijI  djle^'fpf  u^f  '  h  When  /i^  fulnefs  of  tha 

The  J^&jdfo^^t^^  daration  of  the  world  in^ 
|o  tbrc^pmp%;  bftb^befof^  law/ one  underr 
liifMjdiW^^a^thAMbfj  under  the  Mefl^b.  In  regard 
to  this  ^xii$yStn  'jtne  gofpcl  age  is,  the  fuI^cfs,  ot 
'  fiKilpleCiqii  oiPfhe  (irnes.. 
^^jTbia  is.  ifae^iaflt  difpenfation  of  religioq.  that  will 
j^lM-ybe  made^:  a,*^gdom  which  will  never  be 
f|0^d  ;  never  ;be  fehafide,to  inake  room  for  a  bet* 
lnt|  ^  J^e  goCpii  day  is  thcr)cfbi;e  called  the^/^. 


y$  Duties  of  th$,  *  [i5«Kll;  Wr 

tmt^^fhc  littiY  inysr^iixt  eni  of  the  tmU^  or  of  tbd 
cges. 

The  gofpel  was  ]ntro<|aced  ^t  the  titnc,  cWtftly 
ordained  in  the  purpdfe,  and  exprefsljr  predi£le^ 
jn  the  word  of  God  ;  and  itt  this  fei^fe,  it  may  be 
called  the^ifpenf^tion  of  the  fulnefs  of  times-.  Tb^ 
^ropbefies  6f  the  Old  Teftament;  fo  accurately 
Itated  the  time  of  the  Mei^ah's  appearance,  that,  ar 
the  prophet  Tays,  he  was  the  iefirt,  or  e%pe^tioh 
of  an  riCLiioii\.  At  the  time  bfhfs  coming,  many  ati 
3ticrng the  Gcnrile^,  ars  weH' as  Jeiir^,  were=  fctff- 
Heftlv  lb6lci|iig  for  fome  c^ctraorditiary  pcrfon,  w!w>* 
^6uM  lake  into  his^  hands,  the  government  oi  the 
mtibml  *  2^       '    '  :.  -  *     •  -    .  . 

^'T^iVwas  aTfotlirfitteft  tihic  for  the  introdue- 
tidn'ortHe'go^el  difpenfaeion.  A!l  things  were 
mdyTw*^  appearance  of  the  grekt  Redeerhei;' tfej 
iet.  up  bis  ^rigdoiri  iri  the  \i^Hd.  God  ^or  nikny* 
a^'es,  had  been  ifeaking  preparations,  fbr  thi^  grand 
eyeiit^.  "'H(rft)ftt6It|  ii  ttfotrrfitffi parents  after  Aein 
iapfe— to  ihiny  godly  meri  fcefpre  the  flood^-airid 
isfgain  tp  the  )5)atriarch6  isiftef  it. .  Pron;  among  the 
jiatibns^oPthe  earth,  be  chofe  ^  thepofterity  ^  A- 
brabanj  to  be  ^  his  peculiar  people.  ,  To  them  hef 
committed^  Hs  o^aJcIes, '  gave  mi  brmnances,  and 
fent  his  prophets  to  notify  them  of  this  difpedfiA- 
tton, ' '  and  ''of  Hbe  time  wheri^  antf  ih*  raartner*  in 
which  itfjipiil^'hc  introdueedi  ^'i/^s  ifhe  ^me'drew 
nearer,  the^rophefies  b'ecam^- mbfe  pT^aixi  an^  ex- 
plicit. The  fr^qdent  captivitie^so/ ^e  Jews  were 
thfe  means' of  ft>readin^  among  other  nations  the 
knowledge*  of  tnefe  prbphtGeS  and  of  the  grew 
.evfents  which  ,Aey  foretold.'  The  jews  were  at  thi^ 
timef  fo  coi-rtipr^^that  they  needed,  more  than  ever 
liefore,  the  miniftrations  of  a  teacher  from  heaven. 
i-JTo  them  tiltt'  gofpel  was  firft  pi  eached  ;  bu t  ^  by 
^t\x  "obfliriaie  impenitence  and  unbelieF,  they  put 
it 'from  theW  T'^and  by  their  fall  falvation  urntto 
Ac  Gentiks.     Captivated  by^therr  enamies,   ztii 


SlifM.  VUj,        Chr^mk  RiiSgm.  ff 

fio^teped  over  tUs  f iKtd  of  the  eavtti,  tlicy  became 
tbe^iim^cii^^  inftruments  iof  diffufing  the  ktioww 
ledge  cif  tke  Sariof;  The  improorenyttit '  oC  learn* 
ihg;ainr9i&eDed  the  attQotioni  of  mankind  io  thi^  nevr 
9Bl^^ckMl  atid  to  the  heralds  who  pnochi^^dd  it. 
DkEeieflevfimBpoi^er  of' the  Romant,  their  i^ter. 
ddarttwiti^Ai  mjoons^  aiid  the  uni^eifal  pe^cQ 
i9hi(fti*fiowrreigned  ia  the  ^wrld,  vyp>ened  a  way  for 
tbe^isore  cify  andfpeedy  propagoition  of  thd  gof^ 
pel.  The  fpirit  of  inquiry,whfch  prevailed  among' 
tft9  learned^ kd  tkdm  ftrkitly  tei  ^xatmne  the  nature 
imd  evideiice^  of  this^  nei^  ^eligioh  ;  fo  than  there 
tfduld  be  na  ground  to  alkidgi,  tbtft  it  obtaip.eek 
e^MUe  through  the  ignorance  ana  <redjuIicy^of  mim^ 
likid.  All  d4:k^omftanGe&  concurred  to  make  tber 
time  df  Chrift's  appeai^ance  the  ntoft  ^it^ihte  foq 
thie  efttfblifhttient  and  difiPafikm^of  his;rcJ}igioni^ 
aad  ihitefdre  it  may,with  great  prbpfietf)^,  be  c^lkil 
iHe fidtii fief  the  iifMS,  ....      ♦• 

Let  tts  ^4tae  the  wifdom  ^  Go4;  whd  ondeirs'  all 
ovtnts  in  i^he  itio(l>perfe€l  ii»amver/ahdvifk:omp1i(h-> 
e»  4lt  his  purpofes  in  the  mcifr  <jbnvitei«tit  tinte.-^ 
XiCt- us  rejoice  ^at  fhe  world  Wd  ^all:  thlin^s  in  it, 
aWfu<#dtyr  tte  government  of  ^n  all  TptrfeA  Being. 
'i'ht  wiMoiiT^Hyhidh  appear?  \n  ^h  difpenratioh  6f 
life  fiilneft'df  times,  encourages  tis  to  Cdmmit  alt 
onr  #ap  td  hfm,  to  truft  alt  oir  cpnctrrtJi  in  his 
fcahds,  to  acquiefee  in  all  the  drfpofals  of  )iis  Prov-i 
idente,  and  to  do  his'  vi\\\  without  murmuring  and 
difputing. 

«•  The  Apoftle  teaches  us,  riiat  one  end  of  this 
difpenfation  was,  that  God  might  gather  together  in 
one/all  things  in  Ckrtft :  Or,  as  the  Apoftle  exprcffes 
it,  in  the  next  chapter,  that  he  night  make  both  Jevr 
and  Gcnrile  to  be  one,  might  break  down  the  middle 
ipall  of  partition  bettoeen  than,  might  abolifh  the  en-' 
mxfj,  reeoncile  both  to  himfeffin  one  body, ox  one  chur^bV 
and  make  tf  the  txmfin  one  jiey^  man.  ^  ' 


7$  Dutiaoftke  {&zM3u.  Vti 

.  XboQgh  God  firft  admitted  tbe  Jewt  to.  the  pt< 
culiar  privileges  of  bis  church,  yit  he  promifed*. 
that,  when  the  Savior  fliould  come^  all  nadoos&al 
him  ihould  be  blefled.  Jefus  confined  his  perfoiialr 
miniftry,  and  be  firft  fent  his  Apoftles  to  thejevs.^^ 
for  to  them  the  word  of  God  was  firft  to  hfi  fpohdU 
But  after  his  refurredioxi.be  commanded  theoiiti^ 
go  and  preach  the  jsofpel  to  all  nations^  and  to^ 
gather  into  one  church  all  men  in  Chrift,  of  t«rhat« 
ever  nation  they  were.  i  .!:  r 

We  fee  then,  and  it  is  worthy  to  bfe  remembered^ 
that  one  great  defign  of  the  Chriftian  difpenfatton. 
isy  to  form  one  body  in  Chrift — ^to  colled  on^. 
church,  one  great  kingdom  under  him*  The  ccHi^ 
Yenience  of  worfliip  requires  Chriftians  to  er^^ 
particular  churches  ;  but  all  thefe  are  members  o£ 
one  body  ;  for  Ghrift  is  not  divided*  The  bod^: 
which  is  one  bath  many  members  ;  but  all  tbeie 
are  one  body  in  Chrift.  Therefore,  as  our  Apaftlo, 
lays^tlfcre  fliould  be  no  {chifm.na  rentpjr  diviGon, 
in  the  body.  We  &ould  regard,  as  members,  of 
Chrift's  church,  all  who  ia  every  placp  call  on  the. 
liame  of  Jefui.  Chrift  our  Ltfrd,  both  theirs  aja^* 
ours.  All  particular  churches  ought  to  own  .oc^ 
another  as  members  of  the  fame  great  body^-  ai^d 
have  fellow  Slip  together  as  fuch.  Though  tbef 
meet  in  different  places,  entertain  different,  fenti* 
fnencs  in  the  lefs  important  things  of  religion,  and 
^dopt  fome  different  uCages  in  the  forms  of  difct« 
pline  and  worihip,  yet,  as  long  as  they  hold  thQ 
]^ead  and  call  on  the  name'  of  the  fame  Lord,  they 
are  to  treat  one  another  as  fitter  churches,  and  ux 
cooperate  in  building  up  the  fame  grand  caufe  which 
all  prpfefs  to  regard* 

Hence  then  it  appears,  that  tl^Qy  who  break  and 
difunite  the  church  of  Chrift,  and  create  fchifms 
and  divifions  in  it — they  who  feparate  from,  and 
renounce  communion  with  Chriftian  focieiies  v^ith« 
cut  caufcjpr  for  fmall  and  trivial  differences— ^tbey 


Seittf.  Vl']         Chrijlian  Rehgion*  f^ 

#2io,  inftead  of  laboring  to  reform  irhat  thejr  (m 
kregvUr  in  dmrdivs.encleayor  to  pull  them  doini^ 
and  on  die  rains  to  build  np  a  party  of  tbetr  own) 
tfuft  aft  in  dtreft  oppofition  to  the  will  of  Qirift 
and  to  the  defign  of  his  gdfpeL  They  ferve  not 
the  Lord  Jefus  Chrift,  but  their  own  paffions  and 
iufls.  Ti^y  counierad  the  ApoftoUc  plan,  whtdi 
was  to  collet  tnt:o  one  all  things  in  Chrift. 
,  !3i  Tbe  Apoftle  farther  teaches  .us, that  the  gofpel 
ia  intended  to  unite  in  Chrift  all  things,  ioth  xahkk 
art  in  htcmeni  and  which  are  in  earth. 

The  church  of  Chrift  confifts  of  the  whole  fam^ 
%n  heaven  and  earth.  The  faints;  in  heaven  wer^ 
iaved  in  the  fame  way,  in  whiqh  we  alfo  mtifl-be 
laved.  They  are  worfliipping  the  fame  God  and 
the  fame  Redeemer,  whom  we  profefs  to  worihip^ 
Th^  are  fubjeQ  to  the  fame .  Lord,  to  lyhom  we 
arefubjejt:  Yea,  all  the  angels  adore  and  obcf 
him.  They  are  mioiftering  fpirits  to  the  churcl| 
below.  They  are  the  fervaots  of  the  fame  Lor4 
Jefus,and  own  themfelves  to  be  but  fellow  fervanls 
with  the  fainils  on  earth.  The  retigtQn  of  (he  fajiiiif 
above  and  of  thoGs  below  is  in  fubllince  the  fame  { 
&  religion  of  piety  and  benevolence*  The  chief 
difference  lies  in  th^  degrees  of;  perfeSion,  The 
church  in  heaven  and  the  church  on  earth  arc;,  in 
fome  refpefls,  one  church  united.  Believers  ar^ 
fellow  citizens  with  the  faints  in  glory,  and  of  the 
houfehold  of  Cod.  The  defign  of  the  gofpel  is  to 
form  the  ipembers  of  Cbrill's  church  on  earth  to  a 
nearer  refemblance  of  faints  and  angels  in  heaven, 
and  to  bring  them  to  the  general  affembly  and 
church  of  holy  beings,  to  an  innumerable  company 
.of  angels,  and  to  the  fpirits  of  juli  men  made  per« 
fed ;  and  thus  finally  to  gather  together  in  one  all 
things,  both  which  are  in  heaven,  and  which  areii^ 
earth. 

Here,   my  brethren,  is  a  powerful  argument  fo^* 
£;hriilvan  Iqvq.     \n  heaven  charity  never  f^ls,    Jlf 


!•  DulM  of  the     ,        \SEtu^VU 

«B§  vU  ipiofeft  to  be  feekiog  d^i  fame  Kaava^  0ii«| 
liope  to  be  gslthcred  ni  one  cksfch  thera^  letmezM 
ctcke  that  lave  t^^pBe;  another^'  which.  is.heoe(bix^ 
A^  piF^are  us  for  tea^eft,  aiidirithcmt  wfaicb  heai^i^ 
«i:4^roQidceatle  to  He  itfelf.  tu 
i  :Mem  iy  alfo  an  argiitnetit  fiirirChriaif  n  ciddoiu 
If^thr  (Mtkt^y  yea,  tke  angeU  taiJttaMny  who  aic;  fd 
exalted  id  di^iry-^o  improiml  ia  Juiowledge-^or 
-j^eSt  in  bolihefs,  Aii4  otrn  tki  church  oHiearth, 
iniiiifter  to  tit^'heiFs  of  falvatton^  •  have  ibufencdar£o 
with  them  as  one  family,  and  rejoice  intbeiexpev^ 
l^tto^  Of  '}«(jeivilig<faeflt  to  their  Company  afabte  ; 
fyr^y^we  ought  to  doiideicend.  to  our  weaker  br6th-4 
t6h}  bear  their  i^&rmttits,  ^iniftcv  to  their  wants 
Md  reiceive  them  to  our  fellowfhip.  If,  beeaufe 
we  imagine  ourfelves  more  pure,  more  wife;  o? 
ihore  foQ<fd  ih  fiifth;  than  our  brethren, we  exohide 
ibem  tfom  our  cfaariCy,  bid  thetb'  ftand  by  themM 
itlv^s,  and  warn  them  not  to  come  sear  us  in  ad^ 
iP^  Holy  communion,  our  tempeir  is  utterly*  utilikd 
«4f«rttet'of  ti^tl^tfdd^^bove.  Ye,  whofe  religiott^ 
s}si¥'}riim  kito  brg6try/  and  whofe  ({^ritual  pride 
hk§^^i*ci6t<ed  ont  ohAVity,  look  up  to  heaven— ^fee  the 
kmdef6enfion,the'h)Vli,  ^humility  which  is  there^ 
arid  bea(hamed  t)f  yourfeUres.  tVithom  {omelMag 
of  tkefaiVie  fpirit/vott  abfarcJty  claim  a  relatioft  td 
tee  bouf^hold  of  ChtJft.  ,  ^ 

"-irti  In  the  words  of  our  t*;it,  there*  is  another 
'pSifibge,  whicli  we  will  briefly  notice.^  In  him  w* 
>aite  obtained  an  inheritance,  that  toe  fliotdi  kc  H 
the  prdife  of  his  gloiy,'  whojirjl  Prufi^iin  Ckrijt. 

Thefe  words  are  fpoken  to  the  believing  Jews* 
They  were  the  firft  who  tratt^d  in  Chrift.  Th« 
wditd  of  God  was  fir  ft  fent  to  the  Jewifli  nation  ; 
bf  that  nation  were  iht  firft  believers  ;  and  in  Je* 
rdfiffctii  was  the  firft  CSiriftian  church.  They  are 
fajd  to  have  obtained  an  inheritance,  being  prcdef* 
3[fHated'accohKhg  to  God's  purpofe.  They  were 
once,  'is  a  nation,  cboTeh  to  be  Ood'^  diflinguilbei 


SiiiKU  V1.2        ^  CiriJ^n  Rettgion. 


.  peculiar  people ;  but  betaufe  Aty  generallf 
jrejeded  the  Savior,  they  as  a  nattdn  were  Tc||€dbl 
et  God«  Thofe,  however,  wko  tiufted  tn^Chrift, 
had  ftill  a  place  in  God's  inheritanoe,  aod  enjoy^ 
a  portion  in  his  kingdom.  They,  with  the  bclierl 
mg  Gentiks,  were  made  heirs  of -Gcid,  not  only  to 
^e  prlvile^  of  his  church  on  earth,  but  to  an  in^ 
iieritance  alfo  in  the  hearens.  In  both  tfaefe  red 
pe£b  believers  have  obtained  an  inheritance.   <     .  ^ 

They  enjoy  the  ptivikgcs  of'  God's  chfldren' on 
earthy  fuch  as  his  word,  worihip  and  ordinances; 
the  prefence  of  hts  Spirit,  the  protedion  of  bin 
•Providence,  accefs  to  him  in  prayer^and  an  intereft 
in  his  promifes.  And  they  are  made  mete  for,  zn 
fealed  unto,  and  become  heirs  of  a  glorious  inher« 
stance  in  beavaiw  This  h  (o  clearly  made  over, 
and  fo  ftrmly  fecured  to  thep  by  God's  gracions 
pnmiire,  that  they  are  faid  to  have  already  ohtainei 
\x^  They  are  by  ^ith  nnited  to  Jefus,  and  are  made 
joint  heirs  with  him,  who,  as  their  forerunner,  haa 
gone  to  heaven  and  taken  poffeifion  of  the  inherits. . 
ance  for  them.  Their  life  is  hidden  with  Chrifi  in 
God*-*4he  glory  is  laid  up,  and  the  inheritance  is 
referved  for  them— they  are  rifen  with  Chrift,  and 
made  to  Gt  together  with  him  in  heavenly  places. 

The  Apoftle  inArad»  them,    that,   as   they  bad 
jirjl  obts^ncA  an  inheritance,   and  firjl  trufted  in 
Chrift,  fo  they  ihould  firft  be   to  ike  praife  of  G^d's 
glory. 

•  AH  Chrtftians  are  bound  to  glorify  God,  and 
Jhew  forth  the  praifes  of  him,  who  has  called  tbem 
out  of  darknefs  into  his  marvellous  light.  Thcf 
are  to  abound  in  *  all  the  fruits  of  righteotrfnef*, 
which  are  by  Jefas  Chrift  to  the  praife  and  glory 
of  God*  But  there  are  fome  peculiar  obligations 
on  thofc,  who  firft  trufted  in  Chrift.  They,  who 
enjoy  fuperior  religious  *  advantages — who  through 
grace  have  been  made  partakers  of  the  bl^ngsof 
the  gofpel — who  have  felt  the  power  and  tafted  tlie 


Ai  Duties  of  tlii  lSiku.VT; 

pleafttres  of  kteligion^-^wfaa  have  taken  on  them'ti» 
Chriftian  profeflion  and  chara&er— «-who  have  adx 
vaaced  in  age  and  made  proficiency  in  knonrledgev 
tluy  (hould  remember,  that,  of  all  men,  they  ari 
bound  to  live  to  the  praife  of  God's  glorious  grace* 
They  ihould  ufe  their  influence  for  the  converfioa 
of  finners,  for  the  confirmation  of  weak  believers^ 
for  the  advancement  of  religion,  and  for  the  pro^. 
motion  of  Chrift's  kingdom.  If  they  walk  accords, 
titg  to  the  courfeof  the  world,  they  difbonor  the 
name  by  which  they  are  called,embolden  the  wick# 
ed,and  caufe  the  way  of  truth  to  be  evil  fpoken  of* 
If  they, who  profefs  to  have  believed  in  Cfarift,  and 
to  have  obtained  an  inheritance  with  him,  iliU 
Jive,  as  if  their  only  inheritance  and  only  hope 
were  in  this  world,  they  ezpofe  the  gofpel  to  con* 
tempt. 

Let  us  then,  as  many  as  call  ourrdvesChriftians^ 
walk  worthy  of  our  name  and  charader.  Let  ni 
be  blamelefs  and  harmler8,the  fons  of  God  without 
rebuke.  JLet  us  have  our  converfation  as  become! 
the  gofpel,  that  none  may  fpeak  againft  us  as  evil 
doers,  but  by  our  good  works,  which  they  behold^ 
may  glonfy  God  in  the  day  of  vilitation. 

Let  us  admire  and  adore  that  ail  wife  and  al^ 
mighty  Being,  who  works  all  things  after  the  coun- 
fel  of  his  will,  and  makes  them  all  fubfervient  to 
the  pfaife  of  his  glory* 

God  brings  forth  good  out  of  evil,  and  overrules 
to  the  honor  of  his  great  nahie  thofe  things  which 
in  themfelves  have  a  contrary  afpe£^.  The  apofta- 
fy  of  man,  though  in  ita  nature  it  tended  to  God  s 
diflionor,  has  been  the  occafion  of  diif playing  his 
glory  in  the  brightell  luftre.  The  grace  and  mercy 
of  God  in  the  falvation  of  penitent  believing  foulty 
appear  more  glorious,  than  they  would  have  ap* 
peared,  in  any  way  at  prefcnt  known  to  us,  if  there 
had  been  no  fuch  wortblefs  objefls  in  his  creation* 
The  hoUncfs  .and  juftice  of  God  arjs  more  fllrang^ly 


SkAii.VI.I        Chri/lia».Religionf  83 

tepttkhttd  in  CbriA's  fuflFcriogf  for  our  fios,  Aaa 
in  any  other  way  with  which  we  are  acquainted.—* 
The  anffeUy  who  dwell  in  God's  prefence,  know 
tuore  of  his  manifold  wifdom  and  unbounded  love^ 
by  means  of  the  redemption^  than  they  had  ever 
before  learned  from  his  other  works.  The  evil  of 
fin  is  in  this  difpenfation  more  awfully  raanife(led» 
than  in  all  the  prohibitions  and  threatnings  of  the 
Jaw.  Though  the  fins  of  men  tend  to  dtftnrb  4ie 
harmony  of  God's  government,  and  mar  the  beauty 
of  bis  creation,  yet  ho  can  overrule  them  to  a  diU 
ferent  purpofe,  and  make  them  fubfervient  to  his 
glory  9  and  to  the  eventual  happinefs  of  his  obedient 
fub|e^. 

Shall  we  then  fay^Siti  Is  not  an  evil ;  or  the  evil 
of  it  is  fmafl  ?  No  :  But  we  will  fay,  God's  wifdom 
IS  great  and  his  ways  unfearchable.  Shall  we  make 
lignt  of  fin,  becaufe  God  can  turn  it  to  his  own 
praife  ?  No  :  But  we  will  admire  his  goodnefs, wif- 
dom and  power,  who  does  great  things,  which  we 
know  not  and  cannot  comprehend.  Shall  we  fay, 
that  fin  is  a  neceflary  part  of  God's  plan,  becaufe 
fome  happy  events  have  followed  from  particular 
tranfgreffions  ?  No :  But  we  will  remember,  that 
the  fame  infinite  wifdom,  which  could  make  good 
to  follow  from  fmch  nnpromihng  and  untoward 
means,  can  never  be  at  a  lofs  for  means  to  accom« 

?liih  the  purpofes  of  unbounded  benevolence.— * 
^hen  we  fee  the  mifcUef  and  confufion,  which 
wicked  men  make  in  the  world,  we  will  rejoice^ 
thai  God  reigns^  and  that  he  turns  to  good  the 
things,  which  they  intend  for  evil.  We  will  not 
be  anxious  and  diftruftful  in  any  circumftances,for 
h<e  who  has  done  fo  great  things  for  the  redemption 
of  fallen  men^  will  never  forfake  the  fouls,  who 
love  and  ferve  him,  but  will  caufe  all  things  to 
work  together  for  their  good« 


SERMON'   VII. 


■M^i<«lM<— <llli     III' 


EPHtSIANS  1.  13,*  14.' 


;/«  tohcm  ye  alfo  trujlcdy  after,  that  ye  heard  thi  tifpfS 
of  truth,  the  gojpel  ofyourfaXvatidn,  ;  ,ih  zohoik%^ 
after  that  yc  believed,  ye  werejedted  iuith  thdt  holy 
Spirit  of  promife^  -which  is  the  earneft  cf  our  inhet^ 
itance^  until  the  redemption  of  the  purchcfed  poffef 
Jion^  unto  the  praife  oj  his  §lory. 

In  the  ^y§  of  the  ApofiJks^  thore  wer^ 
fews  fcattcred  through  moft  of  tjie  fM^ovioccA  oSc^^ 
Roman  Empiiie*  Numbers  o£  lfacm:wara  ia  ^iu|- 
^us,  where  they  had  a  fynagogi^e,  Wh^a  f^X 
peached  the  gofjpel  in  this  cit}^»  v^any  ^^pjfiy^ 
as  well  as  Gredbs,  received  it,'-^iknd.kotbKHnit^d  u 
OT16  church*  One  dcfign  of  dbisjBpiftlie  i^,  tij  gtt^r4 
them  againft  any  difunion^  which  might  ariie  i>^ 
tween  them,  on  accbuntof  forioier jdiiier^tHsei  of  Jd^ik 
tion  ^d  religion.  The  Apoftle  tells,  i^lwp,  |^t 
one  parpofe  fbr  which  God  had  .<ft$de  kooMOR 
the  mrftery  df  his^  will  wa&^  ^t»  io  /i^edirp^f^fa^ 
tion  ,<k  the  fulnefs^  of  timcfi:,.  he  mi^t  gttheij  %ji 
things  togeth^ir  inone  body  in  Chrift.  ,  la  tb«|Li^ 
verCe,  fpcakiag  to*  tHe  Jems^  he  fay$»  We  has)^  okn 
tained  an  inheritance  in  Chrijl^.  that  «^  Jbwidi^^0 
the  praife  of  God*s  glory,  xvho  firfl  trujled  in  Chrift. 
In  our  text,   fpeaking  to  the  Gentile  believers,   he 


ftiyt,  In  him  ye  djif  iruJUed  after  ye  heard  the  word  of 
truth.  Thcjewsf  firft  trufted  m  Chrifl,  for  fo  thciu 
die  gofpel  was  firft  fent.  fiuc  the  Greeks  in  £phe- 
faaf  difcovcfcda  difpoBtion  nd  lefs  honeftatldcom-. 
snendable ;  for,  when  thfcy  heard  the  word  of  faL. 
irattion,  thev  alfo  beliei^cd  ;  and,  having  believed ^ 
they  were  jfealcd  with  the  holy  Spirit  of  promife.  - 
There  are  three  things  dbfervable  in  thefc  words, 

I.  The  objeft  of  the  faith  of  thefe  Ephefians. 
The  word  of  truth  and  thegofpet  of  fdlvation. 

II.  The  fbrwardnefs,  and  yet  the  reafohableheft 
df  their  faith*  They  trufted  in  Chrifl  after  they  heard 
ihc  ward. 

III.  The  faappy  confequence  of  their  faith*  Af^ 
t&  they  helievea,  they  werefealed  with  the  holy  Spirit, 
Ac. 

I.  The  gofpel,  which  the  Ephefiin*  believect;  is 
called,  the  tbofd  cf  truth,  and  the  gofpel  of  falva^ 
tion. 

It  H  Ai  word  Sf  truth.  It  Mhtairis  all  rtiif  trutli 
which  concerns  t>ur  prefent  duty  and  our  future 
glory.  It  declares  the  whole  totlrifel  of  God,  relat-i. 
ing  to  the  recovery  of  our  fallen  race.  Chrifl  him-' 
felf  came  to  bear  witncfs  to  the  truth,  that  all  men 
by  Mm  nright  believe ;  aild  the  Apoftles  were  fciit 
folth  tb  make  a  mote  full  difcovery  of  all  things, 
which  Jefos  began  to  do  and  to  teach. 

The  gofpel  tames  attended  with  demoilftrationi 
of  its  own  divinity  :  In  this  fenfe  it  is  the  word  o^ 
ttcrtb.  When  Paul  taught  ill  Ephefus,  **  he  per- 
faaded  the  thiiigs  concerning  the  kingdom  of  God.'^ 
And  "by  Ws  hands  God  wrought  fpecial  miracles'* 
for  the  confirmadoti  of  the  doftrine  which  he 
preached.  The  fpiritual  nature,  benevolent  defigii 
and  holy  tendency  of  the  gofpel;  the  miracles 
whidi  attended  its  firft  publication  ;  its  fuppoit 
and  propagation  in  the  world  againft  all  the  at^ 
tefmpts  made  to  deftroy  it ;  the  accomplifliment, 
wiiith  in  every  age  has  been  madt,  and  Hill  is  mak^ 

r 


^  Duties  of  the  fSeivif- VJI^^ 

^ng,  of  the  prophefies  contained  in  it,  are  iip.4e]va^ 
ble  evidences  o>f  its  heavenly  original. 

J t  is  called  tf^e  gofptl  of  our  falva^ion.  Xhc .  de- 
iign  of  It  is  to  bring  falvation  to  our  guilty  raqe. 
Jt  difcovcrs  to  us  oar  ruined,,  hclplefs  condition «, 
the  mercy  of  God  lo  give  us  falvation  ;  the  way  in 
Tv^hich  it  is  procured  for  us;  the  terms  on  which 
we  rmy  become  interefled  in  it ;  the  evidence3  by 
which  our  title  to  it  n^uft.be  afce.rtained ^  ai|d  t^e 
glory  and  happiuefs  whiph  it  tomprehei^ds. 

II.  The  feoond  thing  obfervable  in  the  text  is 
l^e  commendable  difpofition,  which  thefe  £phe-. 
fians  difcovered,  when  the  gofpel  was  preached  to 
tljjcm.  They  trufied  in  Qhrifi,  afUr  they  hfeard  the 
vvord,  of  truth.  They  a£led  as  honeft  and  rational 
ihen  :  They  did  not  trull  before  they  heard  it,  nor 
refufe  to  truft  after  they  hc^ard  it.  They  did  not 
take  t^e gofpel  upon  the  credit  of  other  men,  with•^ 
out  examination  ;  nor  did  they  rejeft  it,.  whei\. 
they  had  an  opportujpit^  to  examine  it,  for  tbem«< 
felves. 

"While  Paul  prgaql^ed  i?  the  qity,  Jews  a^4 
Greeks  cam^  and  h,eard  the  word.  The  miracles' 
which  he  wroiigbt  in  healing  difeafes  and  calling 
out  evil  fpirirs,  gave  fuch  full  denjpnftration  o^  a 
divine  power  attending  himj  that,  though  divers 
\"irere  hardened,  many  believed,  and  the  naipe  of 
the  Lord  Jefus  was  magnified,.  The  example  of 
^le  believers  at  Ephefus  teaches  us,  in  what  man-- 
ricr  we  fhould  hear  tlje  word.  While  we  guard 
ag^jnft  a  blind  credulity,  which  receives  for  truth 
whatever  is  agreeable  to  our  bumpr,  or  is  recom- 
ipended  by  popular  opinion ;  We  mud  be  careful 
not  to  fall  into  aii  ol)fl:inacy  and  perverferiefs,which 
Relieves  nothing,  unlcfs  it  agrees  With  our  precon. 
cjiived  notions j  or  favors  our.  worldly  intercft, — 
The  Ephefians  did  not  ^>elfeve  the  gofpel,  becaufe 
fome  others  believed  it,  nor  did  they  reje£l  it,  be- 
caufe divers  were  hardened  and  fpa^c   againft   iti 


SiftV.  VII.]         ChriJUan  Religion.  8; 

hat  they  judged  for  thcmfelvcs.  They  beard  as 
tbey  had  opportunity,  attended  to  the  evidence  fee 
before  them,  and,  after  they  had  heard,  they  be- 
iieved.  Their  faith  ilood  not  in  the  wifdom  of 
men,  but  in  the  power  of  God.     I  proceed, 

III.  To  confider  the  happy  confequence  of  their 
faith  in  Chrift.  In  whom,  after  yc  believed,  ye  were 
feakd  with  that  holy  Spirit  of  promife,  which  is  the 
eamejl  of  our  inheritance^  until  the  redemption  of  the 
pwrchafed  pojejion. 

'  The  fubjefts  of  this  fealing  are  believers.  After 
yt  believedy  ye  were  feaied.  The  fealing  here  fpok- 
en  of  is  not  a  common  efiPe^  of  the  gofpel  on  all 
Hf  ho  hear  it,  but  a  fpecial  confequence  of  it  to  thofe 
who  receive  it. 

This  fealing  is  a  work  of  the  Spirit,  as  a  Spirit  of 
holinefs,  promifed  to  believers.  Ye  were  feaied  with. 
dte  holy  Spirit  of  promife.  It  muil  therefore  be 
ibme  holy  effed  produced  in  the  hearts  of  Cbrif« 
tians  bythe  Spirit  operating  with  the,  word  of  truth; 
ind  fuch  an  efiFed:  as  correfponds  with  that  holy 
defign,  for  which  the  Spirit  was  promifed.  The 
Spirit  promifed  to  believers  dwells  in  them,  as  ^'  a 
Spirit  of  power,  and  of  love,  and  of  a  found  mind. 
The  fruit  of  the  Spirit  is  all  goodnefs,  a^d  right* 
eoufnefs,  and  truth.'* 

The  Spirit,  in  confequence  of  this  feajing,  is  to 
believers  an  cdme/l  of  their  inheritance,  till  the  re^ 
demption  of  the  pwrchafed  pofffjfion — till  the  redemp- 
tion of  the  body  fronx  th,e  grave  to  a  ftate  of  im^ 
iportality. 

So  that  the  general  (en£e  of  the  words  i^,  that 
the  Eph^fiaa  believers,  in  confequence  of  their 
faith,  became  partakers  of  fuch.  a  divine  inQuence, 
as  fanfiified  them  to  a  metenefs  for  heaveq,  and 
thos  evidenced  their  title  to  it. 

We  will  diftin6lly  attend  to  thefe   two   meta- 
phors, the  fealing,  znd  the  earnej  of  the  Spirit. 
Ft 


8d  '  Duties  (^ikt  [S immlv  Vlf^ 

1.  The  feeding  of  the  Spirit,  The  fame  m^tau 
phGt  is  again  ufed,  chapter  vr.  go,  Qrum  not  ikt 
Spirit  of  God,  ruber eky  ye  are  fealed  to  the  day  of  re^ 
demption.  And  2  Cor.  im2^.  He  xaho  hsth  atwimed 
us  is  God,  who  hath  alfb  feakd  %s  ■      ■. 

Sealing  litcralty  fignifierf  ibe  impreffion  of  the 
image  or  likenefs  of  one  thing  upon  Mtothen  Job 
fpeaks  of  ***  the  day  as  turned  to  the  fed."  A  ftdl 
imprefied  on  vi^x  \tMtB  there  its  o«rn  image;  In^ 
JtruHion  i$  faid  to  hefealed,  when  it*i$  fo  imprefttd 
on  the  heart,  as  to  have  an  abiding  infitrence.  So 
the  fcaling  of  believers,  is  their  receiving  on  their 
hearts  the  divine  image  and  charafter,  by  the  fanc« 
tifying  power  of  the  bot^  Spirit.  The  word  of 
truth  is  here  confideted,  as  the  feal  2  the  believing 
heart,  as  the  fabjed  i  the  holv  Spirit,  as  the  argent 
or  fealer ;  and  the  eflFe^  proiSuced,as  a  divine  like** 
nefs.  True  Chriftians,  by  the  fan£li6catiott  of  thc^ 
Spirit  and  belief  of  the  truth,  are  transformed  into» 
the  image  of  God,  aOimtlated  to  the  precepts  of  A^ 
gofpel,  and  brought  into  that  temper  which  is  i^ 
fruit  of  the  Spirit*  Accordingly,  they  who  knoir 
the  tmthr  as  it  is  injefu^,  are  faid  ''  to  have  put  off 
the  old. man — to  be  reaewed  in  the  fpirit  of  their 
mind — to  be  created  after  the  image  of  God  ift 
rtghteoufncfs  and  true  holine£s — to  be  made  par^^ 
takers  of  a  divine  nature — and,  beholding  the  glo- 
ry of  the  Lord,  to  be  changed  inta  the  fame  image." 

By  a  like  m^aphor,Chriftiatw  are  reprefented  a* 
call  in  the  rnauld  of  the  gofpeL  Tile  Apoftle  faya 
to  the  Romans,  **  Ye  were  the  fervants  of  fin,  bat 
ye  have  obeyed  from  the  heart,  that  form  of  doc 
trine  which  was  delivered  to- you/'  Or  as  it  k  in 
the  margin,  **  Ye  have  obeyed  that  form  of  doc* 
frine,  into  which  ye  were  delivered/'  It  is  a  met- 
aphor taken  from  cafting  metals  into  a  mould.  Ye 
are  in  your  hearts  conformed  to  that  type,  or  mould, 
into  which  ye  have  been  call.  The  hearts  of  be-^ 
iievers  correfpond  with  the  word  of  troth^  as  n^t. 


S»if.  VIL3  Chrijlkn  Religion.  %^ 

tis  Cake  the  figure  of  the  iiicmld  into  which  they 
are  received,  and  as  wax  bears  the  image  of  the 
feal  impreffcd  ttpoa  it.     . 

The  (aine  idea  is  conveyed  by  the  metaphor  of 
mritktg  tht  word  4m  tkt  heart.  The  Apoftle  fays  to 
the  Corinthiaaa*  "  Ye  are  the  epiflle  of  Chrift  min« 
iSUred  by  m^  written  xiot  with  ink,  but  with  the 
Spirit  pf  the  living  God ;  not  in  table9  of  fioneg 
hut  in  the  fleOaly  tables  of  the  heart.''  And  on 
this  aocoont  hecalls  them  ^'  the  feal  of  his  Apoflle^ 
(hip  in  the  Lord/' 

If  then  your  hearts  ve  transformed  into  the  tern* 
ycr  of  the  gofpel — if  you  are  governed  by  the  doc* 
iriiies  and  fubjeded  to  the  precepts  of  it^f  you 
pofleb  thofe  h^y  difpofitions  which  are  the  fruits 
of  the  Spirit,  y^a  are  feaUd  by  the  holy  Spirit  of 
proaaife* 

This  work  of  fandification  is  called  yir^/n^,  be« 
caafe  it  confifts  in  a  correfpondence  between  the 
temper  of  the  fotU^  and  the  word  of  truth ;  as  feal-> 
iag  implies  a  correfpondence  between  the  image  oqi 
the  feal,  aod  the  impreiEon  left  on  the  wax :  And 
it  is  afcribed  to  the  Spirit,  becaufe  it  is  by  his  gra-i 
cions  influence,  that  the  word  is  made  effeftual  to 
fea^fy  the  (JQiii^  Having  iliuftrated  the  fsaling^ 
we  proceed, 

9.  To  confider  the  urntfi  of  the  Spirit. 

The  Spirits  having  fealed  believers,  or  fandified 
them  after  Q^'s  image,becomes  an  mriujl  of  their 
inheritance.  The  fame  feotimept  often  occurs  in 
JPattl's  writings.  He  fays  to  the  Corinthians^ 
*^  God  hath  anointed  us,  and  fealed  us,  and  given 

tht  tarneft  of  tlu  Sprit  in  our  hearts.-- He  who 

hath  wrought  ua  to  this  thing/*  the  defire  of  im« 
mortality,  '4s  God,  who  bath  alfo  given  us  the  car- 
fufi  of  the  Spirit  ;  we  arp  cofzfident  th^efore  and 
wiilti^  to  be  abfent  from  the  body,  and  prefent 
with  ^  Lord/'  What  he  heipe  calls  the  carnefl, 
J|e,   in  the  8th  phapter  to  Romans,  call*  the  firfi 

F3 


§6  Duties  o/ihe  [Sekm.  Vll. 

fruits  of  Ac  Spirit.  "  We,  who  have  the Jirjl/ruit$ 
of  the  Spirit,  groafi  Within  ourfelves,  waiting  for 
the  adoption,  to  wit,  the  tedeniption  of  the  body." 

It  appears  from  thefe  paflages,  that  the  carneft^ 
and  the  Jirfi  fruits  of  the  Spirit,  are  fome  kind  of 
evidence,  which  the  Spirit  gives  believers,  of  their 
title  to  a  happy  immortality.  The  frft  fruits  were 
pledges  of  the  enfuing  harvcft  :  Earnejl  money  in  a 
tontradl^is  a  pledge  of  the  fulfilment  of  it.  So  the 
graces  and  comforts  of  religion,  are  to  Chriftians, 
the  anticipations  and  foretaftes  of  the  happineb, 
which  awaits  them  in  heaven. 

(i.)  The  virtues  of  the  Chriftian  temper,  which 
are  called  the  fruits  of  the   Spirit,    are  to  believers 
an  earned  of  their  inheritance,  becaufe  they  are,  in 
pATt,^  fulfilment  of  the  promife,which  conveys  the  in- 
X  heii lance.    They  receive  the  promife  of  the  Spirit^ 
as  well  as  of  eternal  life,  through  faith.     "Afk  and 
ye  {hall  receive,"   fays  our  Lord  ;  "  feek   and   ye 
fhall  find-^for  your  heavenly  Father  giveth  the 
holy  Spirit  to  them  who  afk   him."     Now  if  yott 
fenObly  experience  the  benefit  of  boinmunion  with 
God;  if  you  find,  that  by  attendance  upon  him  ia  ' 
f)rayer,    hearing   the   word   and  other  ordinances, 
your  faith  is   enlivened,   yoiir  worldly  aflpedions 
fubdued,  your  zeal  in  duty  warmed,  and  your  vir« 
tuous  refolutions  ftrengthened,    then  you  fee  that 
promife  fulfilled,   which  inTurcs  to  you  the  benefit 
of  attending  on  thefe  means  ;  and  God's  perform^ 
ance  of  this  promife  is  an  earned,   that  he  will  do- 
all  that  he  has  fpoken,   and  will  withhold  no  good! 
thing  which  he  has  promifed. 

(2.)  The  graces  of  the  Spirit  are  an  earned  of 
the  inheritance,  as  they  are  preparatives  for  it.  If 
you  educate  a  fon  for  a  particular  empIoyment,this 
is  to  him  an  earned  and  token  of  your  intention  to 
put  him  into  that  employment :  So  God's  granting 
you  his  Spirit  to  fanfiify  and  prepare  you  for  glo- 
ry, is  a  pledge  of  his  gracious  purpofe  of  bringing 


JSerii,  Vlfl.  j         Ckfijtian  Religion.  ^  gi 

you  to  gloiy.  His  maldhg  you  niete  to.b(p  partak? 
feii  of  the  inheritaface,  is  ah  earheft  that  he  urill  iti 
due  time.put  yoti  \m  poflfelfion  of  it.     But, 

f  3.)  Thefciling  and  fandifying  influence  of  tlie 
Spirit  is  eFpecially  called  an  earned  of  the  inhent- 
ance^  becaufe  it  is  ^  part  of  the  inheritance  givtTt 
teforehand. 

In  the  religious  life  there  are  fomefenfible  |)lean- 
tares,  which  the  Cbriftian  coiifiders  as  earned  of 
die  fopcrior  pleifures  referved  for  him  in  the  heav- 
enly (late.  "  Wifdom^s  ways  are  ways  of  pleafahti. 
nefs,  and«Il  her  piths  are  peace/' — '*  Great  peace 
have  they  who  love  God's  law,  and  nothing  fhall 
bffcnd  thert." 

Thofe  teihpirs  in  which  religioh  cotififts,  fuc& 
)as  love  ^nd  deVotiOn  toward  God>  benevolence  and 
)gbod  will  to  our  fellow  creatures,  gratitude  to  ben- 
^a6U>ts  and  fubmiffion  to  the  divine  government, 
are  pleafant  and  deliuhtful.  '^  The  good  man  is 
Satisfied  from  himfelf."  And  from  his  prefent  ex- 
perience he  jtiftly  coriclUdei,  that  when  thefe  terril 
ptrs  (hall  be  wrought  to  their  perfeflion  in  the  fu- 
ture world,  his  joy  Vill  be  full.  There  he  Ihall 
know  God  as  he  is,aild  l6ve  him  with  enlarged  and 
live]/  powcn.  There  his  benevolence,  purged  froni 
\every  degree  of  malice  and  envy,  will  rife  to  its 
proper  height,  and  fpread  uUconBned.  iThere  the 
wonders  of  Providence  and  of  grace,  unfolded  td 
his  view,  will  awaken  new  fentiments  of  gratitude 
and  adtniratioti.  A  great  part  of  his  prefent  un- 
happinefs  proceeds  from  the  irregularity  of  his  tehi^ 
t>er — ^from  traruly  pafflons-^inordlnite  affefllons 
*— and  the  working  of  fm  in  his  itieihbers.  Hencfe 
he  knows,  that  when  his  prefent  diforders  ate  rec*- 
tified,  and  the  principles  of  holinefs  are  perfeSed, 
the  pleafures  of  religion  will  be  pure,  and  no  for^ 
row  will  be  mingled  with  them. 

While  he  rejoices  in  the  teflimony  of  bis  con- 
fcience,which  daily  witneffes  to  his  godly  Cncerity, 
F4 


lie  thinks  how  Us  joy  wiU  b^  hmghtmf4,  wh^ji^ 
^Qvc  (ball  bje  mhA^  perfeS^  and  Kb  be^rt  iball  iiq 
more  rept^^^  hin^^  .  •      : 

.  Wbik  be  ciiperienccs  the  pkafixrcf  of  that  hope, 
which  enters  withia  the  vail,  he  infers,  hpv  vaftlv 
thefe  pleafures  muft  be  iipproyed,-  yhen  he  ftufl 
enter  within  the  vail  himfelf,  and  enjoy  what  hopi^ 
now  anticipates.  The  fatisfa£lpm  which  attepds 
his  hours  of  ferv-ent  devotiop,  is  ap  earneft  of  tbf 
unfpealuhly  greater  delight,  which  he  will  &pd  ii| 
the  devotions  of  faeaven,where  this  £nful  fleifa  wil) 
jjLQ  more  obftru£l,  nor  wordly  qijes  diverf  his  fpir* 
|tuai  excrcifcs.  ' 

.  Thus  the  believer  has  in  himfelf,  a|i  carfieft  of 
^e  inheritance  which  is  referved  for  him,  and  an 
evidence  of  the  divine  original  of  the  religion  whic% 
Ke  has  received.  The  ApoAle  John  fayi,  **  He 
who  believeth  on  the  Son,  hath  the  witnefs  in  inm^ 
felf.  ' 

The  Spirit  is  the  «meft  of  our  ii^heritaxice,  untif 
ike  redemption  of  the  pwrchajtd  pffjfcjiojfu  When  wf 
actually  poiTefs  the  inheritance,  tbe  earneft  yn\\  n« 
longer  be  needed.  An  earneft  fuppofes  tbe  obje^ 
to  be  unpofleffed :  This,  enjpycd  in  its  £|ilnefi^,  (a« 
perfedes  the  earneft.  ''  When  that  which  is  per«- 
tt&  is  come,  that  which  is  in  part  will  be  dop« 
away. — ^We^  who  have  the  firft  fruity  o{  thse  Spirit^ 
groan  within  purfelve§,  waiting  for  the  adoption^ 
the  redemption  of  the  body ;  tor  we  a^  faved  by 
}\ope ;  but  hope  that  is  feen  is  not  |iope,.  for  whaf 
a  man  feerh,  why  dotli  he  yet  hope  for  ?  But  if  wf 
hope  for  that  which  we  fee  pot,  then  do  we. with 
patience  wait ;  and  the  Spirit  alfo^helpeth  our  inl 
prmities,  and  maketh  intercelfioa  for  us  witi| 
j[roanings  wljiich  canaot  be  uttered,." 


SftHM.  VJhJ        phrifiUn  RiMgm.  ^ 

REPtECTIONS. 

t.  Oar  fubjed  teacb^  u^.that  all  the  operatioo« 
pf  the  divine  Spirit  on  the  mvo/h  of  inen»  ^re  of  f 
hcAy  nature  aad  tendency. 

The  Spirit  of  promife,  which  works  in  believerg, 
\s  called  th^e  holy  and  good  Spirit,  in  diftin^on  from 
the  Spirit  which  work«  in  the  children  of  difobedi«. 
^ce,  and  which  is  called  an  toil  and  unir/e^tnSpiric 
If  the  Spirit  is  holy,  we  may  fconclude,  that  all  hi^ 
operations  tend  to  holineff,  and  tl^at  the  work^ 
which  he  produces  axe  of  a  holy  nature.  By  thif 
pouirk  we  are  to  judge,  whether  wc  ?ire  led  by  tl|( 
Spirit  of  God.  "  They  who  are  after  the  Spirit^ 
mind  the  things  of  the  Spirit.  If  w^  walk  in  the 
Spirit,  we  Iball  not  fulfil  the  lufts  of  the  flelh/'-^ 
**  They  who  arc  fenfual  have  not  the  Spirit."  The 
fxuiu  of  the  Spirit,  and  the  wo^ks  of  the  fle£h,ftaad 
oppofed  to  each  other.  We  are  never  to  afcribe  to 
(be  divine  Spirit,  any  thing  but  what  is  agreeable 
to  the  divine  charaQer.  ''  jLet  po  man  fay,  when 
be  is  tempted,  I  am  tempted  of  God ;  for  God  can- 
not he  tempted  with  evil,  neither  tempteih  he  any 
naan  \  but  eveiry  man  is  teinpted,when  he  is  drawn 
away  pf  his  pwn  luft  and  inticed/'— •**  Do  not 
err,  my  beloved  brethren ;  tvtry  good  gift  and  ev* 
f^  P^J^g^f^f  coroeth  4own  from  above,  from  the 
Father  of  lights/'  Good,  we  are  to  afcribe  to  him  i 
but  not  evil, ,  moral  evil.  This  is  contrary  to  his 
imute,  and  diercfore  is  never  the  effe£l  of  bis  op« 
eration  and  influence.  He  is  always  the  fame  holy 
^x^.  <c  Witl)  h^m  is  no  variablenefs,  or  Ihadow 
of  turning.'' 

If  we  woa]4  know  by  what  Spirit  we  are  guided, 
we  mud  compare  his  operations  with  the  preceptf 
of  the  gofpel.  hy  the  gofpel  we  are  called  to  meck-r 
.pefs.humility,  peaceablenefs,  charity,  fobriety,con- 
tentnient,  truth  and  righteoufnefs  :  And  thefe  are 
the  fruits  of  the  Spirit,    Now  if  we  find,  that  the 


Spirit  which  is  in  us  operalerto  pftflion,  piide,con<« 
tention,  felfconfidence,  uncharitabltnefs  and  con- 
tempt of  others,  we  may  certainly  conclude^  thitit 
fa  riot  the  Spirit  of  God- 
By  this  rule  we  are  to  judge  of  all  impreffions; 
excitations  and  impulfes,  which  at  any  titne  we 
feel.  If  we  find  ourfelves  ftroiigly  impelled  to  a 
particular  a^on,  we  are  hot  at  once  to  conclude^ 
that  the  impulfe  is  divine,  and  thence  infer  that 
the  adion  is  our  Aity.  We  are  firft  to  examine^ 
whether  the  adion  itfelf  is  holy  and  virtuous  ;  and 
we  are  to  concltide  the  inward  motion  prompting 
tfe  to  it,  to  be  from  above,  or  from  beneath,  accord^ 
ing  as  the  conduCl  iii  queftion  appears  to  agree,  or 
dilagree  with  the  wdrd  of  God.  We  are  not  to 
tnake  our  own  feelings  the  ftandard  of  right  and 
Wrong,  but  to  try  our  feelings  by  the  fober  fenti^- 
ments  of  rearon,and  the  fure  di£^tes  of  divine  rev^ 
dation. 

a.  Our  fubjeift  ftrongly  encourages  humble fouU 
to  apply  to  God  for  the  needful  influences  of  his 
grace. 

The  Spirit  of  God  is  called  tht  holy  Spirit  of  pnrm^ 
ife.  It  is  one  of  thofe  bleffings,  which  God  haft 
frtmifcd  to  the  church.  It  was  promifed  under  the 
Old  Teftament ;  but  more  fully  under  the  gofpel* 
This  is  a  miniftration  of  the  Spirit.  Where  God 
fends  his  gofpel,  he  gives  the  Spirit  to  accompany 
ft ;  and  "  the  Spirit  h  received  in  the  hearing  of 

faith."- "  The   Spirit  is  (bed  forth  abundantly 

tiirough  Jefus  Chrift,  that  being  juftified  by  faith 
we  may  be  made  heirs  according  to  the  hope  of 
eternal  life.'*— " Alk  and  ye  fliall  receive,"  fays  our 
Lord — **  for  your  heavenly  Father  will  give  the 
holy  Spirit  to  them  who  alk  him.'*  On  the  foot 
of  this  promife, believers  may  come  boldly  toGod's 
throne ;  and  even  finners,under  an  awakening  fen W 
ef  their  guilt  and  impotence,  may  come  with  hum-* 
ble  hope  to  obtain  his  grace.     This  is  the  voice  of 


Ssnic*  VILJ        Chri/Han  ReUgicti:  §g 

diTiiie  wifdbni,  ^  How  long,  ye  fimple  ona,  will 
ye  love  liinplicityy  and  ye  fcomers,  delight  in  fcorn^ 
ing  ?  Turn  ye  at  my  reproof:  Behold,  I  will  pour 
out  my  fpirit  unto  you :  I  will  make  known  my 
words  unto  you/'  .  If  God  has  already  given  them 
bis  Spirit  to  convince  them  of  fin,  they  may  thence  , 
coUeft  hope,  that  he  will  grant  his  Spirit  to  carry 
tbeir  oonvidton  intoeffed.  "Whofoever  hadi/' 
or  improveth  what  he  hath,  ^^  to  him  Iball  be  giv« 
en/'  Let  none  imagine,  that  the  prayers,  the  re« 
formations  and  endeavors  of  awakened  finners,  aro 
abomination  to  God  ;  for  be  who  hath  wrought 
them  to  theie  things  is  God,  who  hath  given  them 
the  cottTtncing  and  awakening  influences  of  his 
Spirit.  And  the  work  of  his  Spirit — ^the  fruit  of 
Ins  operation  on  the  hearts  c^  men,  is  not  abomin. 
ation»  To  call  it  by  this  niame  is  not  to  afcribe 
righteoufnefs,  but  widcednefs  to  our  Maker. 

3.  It  appears,  that  we  can  have  no  conclufive 
evidence  <k  a  title  to  heaven, without  the  experience 
of  a  holy  temper. 

The  fealing  of  the  Spirit  is  the  work  of  fandifi* 
cation  in  the  foul.  It  is  the  impreffion  of  the  di.. 
vine  image  on  the  inward  man.  None  therefore 
are  fealed  to  tbe  day  of  redemption,  but  thofe  who 
axe  partakers  of  a  divine  nature.  Whatever  in- 
ward perfuafiens  we  may  feel,  that  the  heavenly 
inheritance  is  ours,  if  we  hare  not  within  us  a  holy 
principle  governing  our  hearts  and  lives,  we  are 
not  mete  to  be  partakers  of  the  inheritance,  and 
can  fliew  no  feal  of  our  title  to  it.  The  feal  of  tha 
Spirit  is  that  holinefs,  which  prepares  for  heaven  ; 
and  this  only  is  the  fure  evidence  of  our  claim  to 
it.  This  fealing  is  not  an  inward  fuggeftion  or  rev* 
elation  made  to  the  mind,  but  it  is  a  holy  change 
wrou^t  in  the  mind.  If  we  are  renewed  after  the 
image  of  God  in  righteoufnefs  and  true  holinefs, 
we  have  the  firft  fruits  of  the  Spirit,  and  may  wait 
in  hope  for  the  day  of  redemption. 


4.  WeCee  thatCJiriftiansveumderuidilpeiifibb 
ic^ligattOM  to  univerlal  holineTf . 

Eveiyfim  ia  w  mjury  and  di&oQor  to  Gcd ;  bat 
the  Gm  of  heUcvers  »re^  in  a  poeolur  feafe,a  grief 
to  the  Spirit  ^  God,  who  has  fanQified  aod  fealed 
tliem«  The  Apoftle  therefore  im^oves  this  fealiag 
as  an  argument  againft  wickedneb  of  every  iiod 
ja  the  profeflbrs  of  the  gofpel.  ^  JUt  no  corrapt 
commanicatipQ  proceed  out  of  your  months,  and 
gmyc  not  tbo  holy  Sfint  of  G#d.  Let  all  bitter^ 
nefs,  and  wrath,  and  claoaor,  and  evtl  fpeaking,  be 
put  airay  frosn  you,  with  all  malice,  and  be  kind 
one  to  another."-—'"  Know  ye  not  that  ye  are  the 
temple  of  Cod,  ai^d  that  the  Spirit  of  God  dwdU 
eth  in  yon ;  if  any  man  defile  this  temple,him  will 
God  defiroy^  fpr  t^  temple  of  Qoi  is  holy,  which 
tMnple  ye  are/' 

If  God  has  p^renlBM  Spirit  tei  feal  you,  griere 
not  this  Spitit.  If  ye  ran  into  the  allowed  prac. 
lice  of  fin,  or  continue  impenitent  in  any  iniquity^ 
into  which  ye  have  fallen,  the  Spirit  is  not  then  the 
jeameft  of  yonr  inheritance.  You  blot  and  obficure 
his  feal  on  your  harts.  And  the  pollutions  with 
which  you  have  darkened  and  deformed  it,muft  be 
waflied  off  by  the  tears  of  repentance,  before  yo«. 
<can  there  read  ypur  title  to  the  inheritance.  You 
muft  keep  your  feal  fair  and  bright  by  the  oonftanft 
exercife  of  £udi,  and  fMcafiiee  of  duty.  You  muft 
nreferve  your  hqpe  by  purifying  yotsr  fouis.—— 
**  Know  ye  not,  brethren,  that  your  bodies  are  tlM^ 
temples  of  the  Holy  Gboft,  which  is  in  you,  which 
ye  have  of  God^  and  ye  are  not  your  own  ?  Tberer. 
fore  glorify  God  in  y<»ir  bodies^  and  in  ]ro|ir  (^^ 
its,  which  are  God's. 


^ 


^»3^M^ii>^(Ni^ 


SERMON     vm. 


EPHESIANS  I.  15 20. 


When/ore  I  cdjo^  after  I  heard  of  yotr  faith  in  tic 
JCord  7efiiS,  and  love  unto  all  the  faints,  ccafi  not  ta 
give  tnanLs  for  you,  making  mention  of  you  in  lajr 
prayers  ;  that  the  God  of  out  Lord  jejus  Chrijf^ 
the  (other  of  glory ^  may  give  unto  you  the  fpirit  of 
wifdotn  and  revelation,  in  the  knowledge  of  him  p 
the  eyes  of  your  underflanding  being  enlightened  j 
that  yc  may  inow  what  is  the  hope  of  his  catling,  ana 
t»hat  the  riches  of  the  glory  of  his  inheritance  in 
the  Joints,  and  what  is  the  exceeding  greatnefs  of  his 
j^vnr  to  ufward  who  believe  according  to  the  work^, 
tw  of  hismigfUy  fower  which  be  wrought  in  Chrifl^ 
wnen  he  raijed  kimfrom  the  dead — ^ — . 

In  iht  foregcmig  Tcrfes,  the  Apoftle 
fpoks  of  l^e  Ephefian  bdkvers,  as  beittg  <*fcaled 
iridi  that  boly  fptrit  of  promife,  which  was  the 
earneft  of  ehetr  itiheriisitice  until  the  redemption  of 
the  purchafed  poffeflBon.  la  the  words  now  read, 
he  mentions  two  graces,  which  were  eminent  marks 
and  charadera  in  that  holy  feai,  which  had  been 
imprefled  upon  them.  Thefe  were,  **  Faith  in  the 
Lord  Jefus,  and,  Love  to  all  the  faints/'  which  arc 
erer  to  be  confid^ed  a9  diftioguifhing  fignaturesof 


^  Duties  of  the  [Serm.VIII. 

the  heirs  of  heaven,  and  feals  of  their  title  to  the 
pnrchafed  pofleffion. 

The  Apoftle  gives  thanks  to  God  for  their  faith 
and  love,  of  which  he  had  lately  heard,  and  fome 
effe^  of  whi^  he  had  foramiy  few,  while  he  re- 
iided  among  them. 

As  there  were  many  from  all  parts  of  Afia,  who 
jattendi^  on  his  miniftry,  when  he  preached  in  £L 
phefu$,  it  is  i^ot  fuppofaUe,  that  he  conld  be  per^ 
ibnally  acqiMiinted  with  them  all ;  he  therefore 
jpeaks  of  their  faith  and  love,  as  having  been  re* 
ported  to  hinu  Befides  :  ^cs  hac)  now  for  fome 
time  been  abfent  From  them  ;  and  he  foretold,  that 
after  bis  departure^  tjiere  ^ould  be  ft  great  def^-v 
tion  from  the  faithi  which  accordingly  happened, 
as  we  learn  from  his  epiftles  to  Timotny  :  And  he 
probably  intends  |iere  tq  expjefs  his  joy  concern* 
ing  tbofe,  of  whoni  he  had  heard,  that  in  thefe 
times  of  dangerous  declenfion  they  reii[iained  fted« 
faft  in  the  faith.  He  did  pot,  howeveri  think  tbem 
fo  firmly  eftabliflied,  as  to  be  fecure  in  that  evil 
day  from  all  the  pdwer  of  temptation  ;  he  there- 
fore prays,  as  well  as  gix/es  thanks^  in  their  behalf; 

What  he  requefted  was,  in  general,  that  they 
might  have  greater  knowledge  and  clearer  4ifccrn- 
iiient  in  divine  things  ;  and,  particularly,  that  they 
might  know  the  exalted  hope  to  which  they  were 
called  ;  the  glorious  inheritance  which  was  pro- 
vided for  them  ;  and  the  greatnefs  of  that  power 
which  will  work  in  believers,  to  raife  them  unto^ 
immortal  life,  as  it  had  already  wrought  ixi  raifi]% 
phriCl  from  the  dead,  and  fetting  him  at  God'«. 
right  hand  in  heavenly  places. 

I.  Let  ua  conhder  the  things  for  which  the  A. 
poftle  commends  the  Epheliatis  :  Th^e^  are  fcdtk 
in  Chrift,  and  low  to  all  the  faints. 

Faith  is  fucha  fenfible,  'realizing  belief  of  the 
gofpel,  in  its  geofral  truth,  atid  iqi  its  particuJajr 
do^rincs  and  precepts,  as  gives  it  a  practical  ia- 


Slim;  Vm.J*      Chrifim  RtUgin.  $^ 

flueace  qo  the  h^rt  and  life.  It  *'  recenres  tkti 
lav^  of  the  truth": — ^'  receives  it  as  the  word  oi  God, 
^fl^ch  eflEe&ually  works  in  them,  who  believe/' 

Evangelical  faitlx  has  a  particular  refped  to  Je- 
|us  Chrift,  a^  the  great  author  of  tbe  gofpel,  aod 
fs  the  purchafer  of  that  falvation  which  it  revels*, 
God  has  fppken  to  us  by  his  Son  :  Faith  receive^ 
him  as  a  teacher  fent  from  God,  and  embraces  ai; 
truth,  whatever  is  tw^t  by  hioi*  Jefus  is  the. 
9)pdiator,  through  whom  God  (hews  mercy  to  guiU 
ty  men.  Faith,  therefore,  looks  up  to  God  through 
lum.  **  We  hy  Chrift  believe  in  Qod,  who  ratfed 
him  from  U^e  dead  ^ud  g^vQ  hipi  glory,  (hat  oniT 
failh  ^^  hope  niMgbt  beau  God."   . 

True  faith  is  "  m;^  pcrfed  by  work$."  Tht 
Apoftle  coj^imei^ds  the  Thefl^lonians  for  tbe  works 
of  faith,  which  acfompan^d  their  good  profeflioo* 
"the  chridian  fchone- is  io  vailly  importaot^  that 
gne.who  believei  it  w^h  the  h^art,  ^nd  views  it  as 
it  is,  cannot  feel  indifferent  to  it,  nor  live  uninflu^ 
enoed  by  it.  The  Apoftle  fays  oi  the  £pbe(iau 
l^lievops,  ''{je  had  k^ard^  of  their  jfaitb."  Its 
fruiti^  were  fo  confpicyouj^,  tb^t  it  was  fpoken  of 
^  a  diO^nce.  They  bad  not  only  profeiTed  their 
faith,  but  (ledfaftly  maintained  it  in  times  of  gre^t 
<)orruptipn  and  dd^e£lion*  They  had  attended  on 
t^  ord4nanQes  of  Chrift  in  his  church.  They  had 
ifalked  i^  huo^hle  obedience  to  bis  laws,  and  in 
peace  and  charity  with  one  another;  and  thus  had 
fliewed  their  faith  by  their  works.  Real  faiih'has 
fvich  a  coEDQianding  influence  in  the  foul,"  that  *'  it 
c^fls  dpwft  imaginations  an4  every  high  thingi^ 
which  exalts  itiielf  againll  the  l^nowledge  of  God, 
and  brings  into  captivity  every  thought  to  tbe  o* 
I>edience  of  Chrift." 

The  faith  of  the  EpheGans  toward  Chrift,  wa^ 
^oCQjppanied  with  *^  love  to  all  the  faints."  Where 
the  work  of  faith  is,  there  will  he  the  labor  of  love  ; 
anc^  .where  faith  grows  among  Chriftians,   their, 


iU6  huHesd/tke  (Bihki.Vliii 

afcta<tf  toirud  each  ^iher  ntii  tliMftii.  Ti^  goT^ 
P^t  eichibtts  the  moft  eogjlgifig  exatiffifed  e^  l^e 
ia  the  chara^er  ^f  the  ^eat  God,  mA  ist  the  liftf 
of  Jcfuft  Chrift  5  aftd  it  pTa|)ofes  the  irtoft  power. 
ifot  motives  t(y  bemfic^vce  in  all  its  deCiiities  a^ 
fttfeof eriec.  Faith,  viewing  and  a^l^ng  Ihe  tn^- 
sknples  aikl  doarine^  ^  the  ^ofpel,  pnriiles  ^f^ 
Ami  unto  tinfeigned  le^eof  the  hrethren/'  <«  Tb<^ 
Aiii  of  the  commaMUnent,  is  dttriiy  out  of  a  pnre 
heart,  and  a  Ifood  eottfcience,  and  faith  nnfefgn-^ 

The  gofpel  requires  w  fo  Jove  dtt  ifteh,  finnett, 
jte  well  as  faints  ;  enemires,  as  well  as  friends.  The 
love  which  we  owe  to  maideind  iit  common,  is  ^ 
ikv^lmu  or  gdod  taiil.  Thi*  eeftidfts  in  a  defire  of 
theit  h^ppinefs,  and  a  Afpefition  i6  promote  ir. 
But,  befides  tMs,  tber^  is  another  kind  of  love^ 
ilhich  w^e  owe  to  the^tn^5,  or  fhofe  Who  apptar  to 
ht  fneh.  This  confifts  in  an  approbttti&n  and  if-"^ 
teem  of  thdr  chara-flter.  This  is  the  fame  kind  of 
love,  as  that  which  we  owe  to  the  Deity.  So  St. 
John  teaches  us  :  **  If  a  man  fiiy,  I  Io\'e  God,  and 
hateth  his  brother,  he  is  a  liar  ;  for  he  that  Foireth 
not  his  brother,  whom  he  hath  fcen,  how  fliall  he 
love  God,  whom  he  hafch  not  fecn  ?  Every  Otoe 
that  loveth  him  who  begat,  loveA  him  alfo  lAat  ts 
begotten  of  him.  By  this  we  know,  that  wc  lore 
the  drildren  of  God,  when  we  love  God  and  keep 
bis  commandments/* 

Love  to  God  is  an  approbation  of,  and  pleaf(tff- 
ncfs  with  his  moral  charafter — his  holineft,  jtrf^ 
tice,  truth,  goodnefs  and  mercy,  it  fuppofcs  a 
conformity  to  this  character,  aftd  it  implies  a  de^ 
fire  of  bccomii>g  more  and  more  afllniilated  to  it. 
The  faints  are  •'  partakers  of  a  dtvirie  nature  z'' 
They  are  **reTicwed  after  th'fe  image  of  God  in 
righteoufnefs  and  true  holinefs."  IK,  therefore,  we 
love  God  for  his  moral  perfe^Tions,  we  fhall  love 
^  faints,  as  far  astftey  appear  to '  hare   thefe  df. 


find  t»  pvcMidI,  that  tea  kMrechc  diaraCter  of  Gei^ 
M  ipog  mt  m  dUicgavA  this  chara(^r  ia  oar  follcif 

ttiat  thoogli  lora  td  Cod,  and  hfvt  to  Ae  fokitsv 
«»  tke  {mat  m  ttictr  general  nacunr,  yet,  a$  thejr 
refped  different  obj06b,  tberwuft  oe  diverfein 
snahx  of  Uadt  opeiatioos.  At  Ood  is  an  all  per>' 
^  Being,  hUft  to  litni  vill  expreft  itfetf  by  an  in- 
tt|«  fbbn^Sfiia  to  Im  wiU-^y  a  di«4ce  of  him  for 
our  portion — hy  a  preference  rf  bis  favor  to  every 
w^Mrtdly  tnaevdlt-4>y  a  fntt  complacence  in  bim  as 
ooT  cfaief  iMppine(«*<*4nd  by  a  hnmble  acquieC 
icence  in  all  hi«  difpenfations  and  commands.  Aa 
the  faints  art  buedapendent  cvcntures,  and  as  cbey 
are  holy  in  a  very  imperfed  meafnue,  they  cannot 
be  the  objeds  of  thefe  faigb  operations  of  love.*-^ 
God  only  we  arc  to  love  with  all  oor  heart,  and 
lbm\,  and  ftrength,  and  mind.  The  faints  we  are 
CO  love  with  a  pnra  heart  fervently,  but  not  with 
all  the  heart  fnprcniely^  Our  hMre  to  tbem  we 
tanft  exprefs  by  ehoofing  them  for  ourt:ompanions 
*^by  delighting  in  their  virtnons  example  and  beav« 
wAy  converfation"*4>y  cheetfuUy  aflifting  them  til 
their  fpiritual  interefts,  and  meekly  accepting  theit 
affiftam^  in  ours^-^^-by  ftudying  the  things  which 
make  for  peace  and  edification--4>y  communing 
^iriih  them  in  inftitntad  ordinances — by  bearing 
their  infirmitiei^-bycondefcending  to  them  in  cafes 
laf  diffapaQCe---and  bv  feeking  their  profit,  as  well 
«s  onr  own,  that  botn  they  and  we  may  be  faved* 

Thefe  Ephefiana  matiifefted  their  love  toaU  faints. 
Their  parity  was  noc  confined  to  a  party— ^to  thofe 
who  lived  in  the  iamit  city,  and  worftiippdd  in  ti^ 
iame  fan£loary ;  bot  it  embraced  all,  who  in  every 
place  calkd  on  the  name  of  Jefns  Cbrift  their  com« 
iMn  Lopd. 

If  our  love  oonfifti  in  aa  attachment  to  a  partis* 
$ifr  f«^  with  which  we  ^re  «xwne&ed  in  feoti^ 
O 


let  .r  Duiiei  of  the.  J        £S£Rbi'.  VNI; 

3ilen£,  sntereft,  or  u*oridly^defigti,  itfaniaMlpa^xif 
^  ftature  of  Chriftian  Joi^e.  ^Xbe  lomswhiefa'  ml 
gatds^  the  faints  for:,their  holy^Q^raAnr,  wsU  regard 
^^  in  whom  this  character  appears,  wherever  tbc^ 
dwell,  aftd  wjbati^dername "" ttie^  hrian  To  lodge 
^en,  wheifcer  our  love  is  fiixctra,  we  maft  oodlidbr 
iu  cxteoe,*!  wcUa^tts  eflFeSsi;'*.^    rt  •*       i    •    -  ms 

IlUrPlaul  ^x^fiieiietliis  great  ihmkfdmifi  to  God 
lor  4he  happy  facoeft  of  the  •9^)el  an>6ng  tbtfe  £4 
pthefilins.  ''Al^er  I  b<%trd  of^jKHlr faith  a^  lov«v  I 
ceafe  not  tOigiTelthanks." 

He  rejoiced  in  the  hodorwbicb  redotmded  totbe 
piloiScd  J^6iSiW{ha,haviiig  made  bis  fool  Jan  offo 
ifig  fpf  lity,  nowc  faw  his  feed  increafin^,  and  ibe 
^eafure  oi  the  dLord  profpering  in  his^  luinds.  •  He 
rejoiced  to  .tbink>  bow  many  immortal  fouls  were 
BOW  refcued  from  the  power  of  Satan,  delivered 
frorn  guilt  and  ctoidemnation,  and  brought  into  a 
^ate  of  pardon  and  fafety.  He  rejoiced  in  the 
happy  confequentes,  which  might  enfue  to  otb^^s 
iwm  the  glorious  fudcefs  of  the  gofpel  in  Epbefus, 
Heihoped,  <bat  from  hence  the  word  of  God  might 
ibtuid  forth  to  all  around,  and  that  the  knowledge 
of  -the  truth  might  be  tranfmitted  to  fucceeding 
^gea.  Here  were  many  pious  families,  in  which  re* 
ligion  was  maintained,  and  children  trained  up  in 
the  admonition  of  the  Lord.  The  bleflTed  eflBeds 
of  Paul's  preaching  here  might  hopefully  reach  t# 
l^iiultitudes  around,  and  defcend  to  generations  yet 
unborn.  He  rejoiced  tj)e  more  tn  their  faith  and 
love.becaufe  ihefe  were  the  effeds  of  At5(>ivftpreacb- 
iBg.  The  good  minifter  is  pkafed  to  hear  of  the 
luccefs  of  the  gofpel  in  any  place  1  but.he  feels  a 
fecuii^r  pledfure  ib  feeing  the  fuocefs  of  his  owa 
jBEiitiiftry.  Paul  had  an  unconniioti  affedion  fot 
ihorc,wbom  hft  bad  begotteti  by  the  gofpel,  and-  he 
conceived  a  fpecial  joy  in  the  profpeft  of  nifeet>Q|( 
thiem  in  heavte*'  He  lays  io  ttle*Theffiitlo&ians— * 
*'  Wl)al;  ii^  fiui:  Jft^pe,  or  joy^  ov  crown  (tf  r^ciug^ 


.VHlhHiQt  jwm  |r^  jb^  the  p^kmcfi  pf  wi  LoxSi  JeJ 
^Gtoiiiathi$()OQrniiH|?  Ye  weourgloryMidjpar 

totfftjEits,  n^iter  of  tlianftfulMrs^  jv^ ihould  ^^af e^ot 
l>aijMsjbc>.giyfi^  fiiNicefii.  Niot  onUy  miniftcrt^  but 
^1  Cb^ftiaiiiib:N«14  Ubor  im  tb<^.  f  I^OUF  onitt^ 
;We  ilmil^  all  be^Qlicitott^  .to,ej;iiei»utoteth^pcMra: 
of  reiigkm  ip  our.  .o«Cii  Xwl9,  9Mi  to  {urDniotfeifi  a^ 
tKnongi^hinrs,  a^.fttfr.^  0]ur  infl^itoikf)  can  extendi.^ 
Mi;i>i(lers  flxould  labpr  abuocUntlf  in  th^  ^vfoik  .  to 
which  th^  aj€  called,  becailfeit  U  a^t^orlt,  jwil^ok 
con^erois  the  hoDor  of  Chriil>  Itipg^un^  and  the; 
falvaripQ  of  men's  fouls.  P^ofeflorl  c^  religioli 
4h9uld  fo  iralk,  d^at  others  may,  by  tHut.  exao^k^ 
be  encouragefl  .^q  walk .  with  tbom  im  the  wayu.t0 
glory.  They  and  ifliniflefs  ftould  (fcrive  tqg<etber 
in  their  labcM  and  prayers^ for  the  adv^nceoaieQi  c^ 
the  common  camfe.  Heads  of  f itmilies  by  thm 
prayers,  inftfudiops  f^nd  exatnplte  fhould  fnppptf 
religion  in  their  houfes,  and  nnilbe:  their  in^aence. 
for  the  general  inaimenance  of .  faitiily  govdri^noEft 
mnd  order*  The  happy  change^  w^bich  rel^toii 
^akes  in  the  hearts  wlme  it  is  recdyed^and  ainong 
the  people  where  it  prevails,  will  be  a  poweri&u 
motive  with  the  benevolent  Chriftian,  whether  in  a 
public  or  private  ft^tipn^to  contribute  his  influende 
for  its  fuccefs. 

III.  The  Appftle^  not  only  gives  thanks  for  the 
paft,  but  prays  for  the  future  fucceff  of  the  ^pol 
in  Ephefus.  ''  I  ceafe  not  to  give  thanks,  making 
mention  of  you  in  my  prayers/'  Though  he  had 
heard  much  of  their  faith  and  love, he  did.not.i:QXf«> 
iider  them^^d  would  not  have  jthem  conlider  theni^ 
felves,  as  already  made,  perfe£l ;  he  therefore  ior 
forn»s  them^  that  he  prayed  fpr  them>  and  thps  ^ad- 
monifhes  them  to  pray  for  themfelves,  that  thei^ 
faith  and  love  might  ft  ill  more  abound* 


t#4  --  MbVrig^ilttO         ^it,M 

totitwemeins>  Tkt  Apbiti  nboru  •»  «t^y  in 
are  perfeift^  to  be  likeminded  with  him^who  '^pttft- 
dio^rwrd  the  madk^  for  the  {iritt^ftbe  hij^  call* 
iog-  of  Cod  itk  Chtift  J^tftUi'^  *  t^ht  gn^acer  progreft 
Cttriftfam  make  in  kMoWIedgcMUfed  wace,  Ant  more 
litimiile'dirjr  «riH  be  Wider  a  ferie  of  their  defi« 
dw^i^Hui  the  more  felkhoua^o  make  ^d>raiic^ 
ia  both.  TkieM  Mttot  be  a^tMrdlMfiatV^raUefigt); 
tiiab  great  ixttifiiieMe  m  our  ow^n  aMainiiieMs/ «'  If 
Weiay^  we  have  no  fin,  we  deceive  ickirfelves,  an4 
ihotfutb  Mtxn  iti  as/'— ''He  who  thinks,hekn6i#4i 
Wv  i^Biigy'^^dftd  gk>rieis  in  his  foppcKed  knowledge, 
i^iisioif  5  nothing  yet  as  he  Ought  i^  know."  L^ 
jube«aireflil  M  lixichtr  ourfelves,  that  '<  we  may  not 
^riunk  of  oovielve^  dbo>^e  tl(at  wkkk  we  ought  t^ 
ibit*,  bttt  may  think  foberJy /' 

The  Afofth^  <'  made  mencMin  of  the  Ephefiahs 
in  hit  jprayitHt.^  Hedireib,  tl»tl  '^  tnterceffiona 
land  givmg  of  thimks  be  made  for  all  metf /'  He 
«fli  no  lel«  oonAant  in  his  prayers^  than  in  his  la- 
bors, for  the  fpiritual  inteireft  of  mankind.  He 
hae^ff  that  the  luctefa  of  all  his  labors  depended 
jpn  God"^  bieffing ;  fae^thei^ore,  added  to  them  1^ 
4ermnt  prayens. 

If  miniaers  ought  to  labor  and  pray  for  &t  faU 
jftMion  of  #^ier8,  fareiy  you  all  ongfat  to  do  much 
for  your  own.  The  labors  of  a  minifier  will  d6 
3fOu  little  go<>d,  if  you  are  inattentive  to  your  own 
-condition.  VlQlat  will  his  preaching  do  for  you, 
if  jpw  wiH  not  hear  or  apply  it  ?  Will  kif  prayers 
iave  ycUyWhile  you  caft  off  fear  and  reftrain  prayer  ? 
-Whtn  mimftoFS  and  people  drive  together  in  their 
imiy^rs,  there  is  reafon  to  hope  for  God's  bleflki^ 
on  both.    We  proceed  to  obfeirve, 

IV.  The  Apoftle  prayed  for  the  Ep^fians,  '*  that 
God  w^mld  give  them  the  fjsirit  of Wifdpm  and  rev- 
elation in  the  acknowledgment  of  Chrifi ;    and 


fip^  b^  opened/*,  • - 

.   .Tbflfr  ]»)«  «l^%;i^ifif  the  revel^oa  t>f  ^ 

adoiM^a^t  ibeftrntb'of  tliv  gofpel^-^  Bat  (MM  i^ 
|kpaj|l«:pr»ri,  *^th|k :  God  fr<Hild  gif^e  them  dif 
i|^  1^  wtl4iiimi«i^;i»  ^e»  wdl  flight-' 

lpMl%''  TlwP  4^^^  f^^f  for  the  :Cplofibmi^ 
f«  ^t  they  9Ugtir  .N  filk^  with  tibe  )u»owbdg^»a^ 
CSod'a  wiU  io  aiU  fi^M»  and  %iiiifcual  otviarftfi^ 
iog-^and  niigfal  lif  fnMtfol  ta  everf  fpod  wwl^ii)^ 
creating  in  the  knoirUdge  of  GokL'' 

His  alia,  i&  al|  hU  pi«f  chia(  «9d  MMkieg^^as  to 
prami»te  If^ritful  laowied^  a«4  tJMjis  to  ad?aaiti 
Deal  godUAe£if  H^  4:ofifid^red  re^gira  as  a  Fioafoifr 
ahie  fiovioer  9«d  he  i^cmld  have  pnea  belike  it  oa 
competoit  evidence,  uDderftand  4(ts  aa^tii-p^,  feitl.40 
ttnportaace,  ai^  ollitf  jit  ^o  fttirff|>1e  mo^esi  fits 
(knBiomi  liloe  hk  f|il|[iif^  were  f uU  of  iiiftru^icA» 
His  defiga  was,  not  Io  m«^^  ^  fa^i^  1^  his  beffr 
«r»i  bar  to  •'^x)||m:  tlmir  eyesf  aiid  «iirn  i^en  fmii 
daiknefi  to  li|^t^  ^adlKW  the  yow^  of  S^ttaa  i» 
God.7r^''  lie  tdid<iiat'^«e  the  w^  of  God  d€^ 
0d«fiHJl;%**  or  aoqEitfiMiy  i  «*  hat  ufod  gr?at  plaint, 
ptfr  of  fpfloch^  «ia  t^  i9^ifeftatioi|  ef  the  ^ro^^ 
of^nMooiled  hiw$Mf  -,  ^  pi^^^,  «i«a>  poflfctence  i^ 
tii«^4g<««fGoil.''  'I 

Hik  f^p9t  Qwre(|>€jn4ed  wkb  Mi  lattoi^.  % 
«fDiri»g^  %MGaM>  what  mtfi^  hk  prByerl  for 
tlbeiiij;J»e  hwvfS^  thap,nrhat  ihould  hf  i4efre}ii«f 
Iie9r«#  fer  MMtoTelyes  ;— hf  tead^s  thete,tbat  they 
Mghe  tO<a«fc  *"  ihe  f|itrit  «>f  wifdom  i^nd  tevek^o^ 
in  the  aokaowMlgfMBt  of  Ghtlft ;"  or  wifdofii 
Snm  4i0A  to  tfyderftand  At  ro^tit^tito$iJ  which  be 
Jhtti-gtlroti  tbemi  a^  wbich  they  had  ad^no'wledg*- 
•i^  and  fiicb  i»i  UliAmnariota  of  their  minds  as  to 
difcem  the  nature  and  |>eicoive  the  exjcellepce  di 
ti^e  things  contained  in  this  reveUtion« 


'  'Chriliians  mull  not  content  tBemfelvcSjivitfe  tKcif' 
prefent  knowledge,  but  afpire  to  <*  all  riches  J>f  tSi 
fiill  aflurance  of  underftarit^ng;  antf  to  the  knowl- 
edge bftfie  rnyftcry  of  God,and-of  Chrift*  in  whoitf 
kre  hiddeft  all  tfie  treafures  of  wifdbm."  For  ffiw 
fcnd,  they'niuft  converfe  with  the  holy  fcriptares—^ 
kttend  on  the'iiiftitutied  miniilrations'  of  the  w<JrA 
' — ccmpate  fpiritual  things  *^ith  fpiritual,and  eom-J 
pare  themfeiyes  with  the  fpiritnal  things,  which 
they  bave  learned— guard  igaihll  prejudices,  efpe- 
tially  agairirt  fpiritoal  pridii  and  felfcbnfidenc^— 
kfeep  thtir  niihds  opeft  to  cdnvi^ion^  and  apply  all 
their  knowledge  to  praSi^l  ufes.     '  ^ 

'^^  y.  **We  willconfider  the  fcf^eral  things,  which 
thcT  Apoftle  prayed,  that  the  Eph^fians  might  un^ 
ierftand.  '^  Thefe  afrc  "  the  hope  of  the  calling/tft« 
glbf y  6f  the  itiherilance,*  and  the  po^er  of  God  tbi 
WaM  iheni  who  J)elieve.'" ''*     '   '  '  "^ 

'"1.  He  ptays;  that  they  tnight  fcnOw,  '*  what  i$ 
thef  hope  df  the  divine  cillingV^  oh  the- hope  tQ^ 
ithich<;od  tod  tailed  thetiir'  '  '  ' 

^  He'ffl^'^,  dftwteeite,'  ♦*  Gorf  htflh  called  us  with 
*an  hol)^  calling,  not  according  to  our  ivorks,  but 
according  to  Ms  p^rpdfe'litfti'^fkCe,^  And  lie  eac- 
liorls  us  to^*walk  Worthy  ol  him,  who  hkb  call^ 
tis  f6  his  kingdotii  and  glo'ry'/'  '  Thcf  ^fpel  calls 
tas'ftt  holftiefs,'i^'af  itec^aiy  preparati\^e  for  glory* 
and  to  newnefs  oF  heart  and  life,  as  an  indifpenfii 
We  qualifioatibn  for  admiffifon  intothe kingdom  of 
Godi  They  in^whoni'Chis  c^ll  is  by  divin6  gracfc 
made  effeftual,'  "  ^iTt  oflF  thfe  old  man  with  iAi 
deeds,  Axti  p\xt  on'  thfe  new  wan,  which  aftet  God 
is  created  in  righteoufnefs  and  true  holincfe/'  Bei 
-Ing^  thusrenewigd  in  the  temper  of  their  minds-i— 
^*  they  walk  in  newnefs  of  life."  Td  ^  walk  vor; 
diy  of  God  libto  ail  pleafing,  being  fruitfnl  in  ev4 
ery  good  work,*"  is  to  *•  walk  worthy  of  him,  wh^ 
"hath  called  us  to  his  kingdom/-  t     -'^m) 


SiUifVIli^t      Chrijliat  lUtifm.  itijr 

Adilif rcalUng&Ma tcompaniiedr  il^Ith  ib^.  ^Sbk^x^ 
tmal  iiuUjof  >ithe  fofpel  is  attetoiied  with  a  genera^ 
bope  ^  the  bcamnly  Jungikntt],  as  wkat  is  *  oUmTta^ 
Sku  Wfaw^  die  cair  becomes  effeSaal  to  the  reiu. 
ovatioaof  tbeimn  and  life^  th^re  i%r.z/peciul hope 
cRtbtkin^iom^  vrhat  ii  already  attained.  Whea 
ire^find  ti^  power  of  the  gofpti  operating  in  ouc 
fomh  to  roil  boliise&,-  we  xxmy  then,  ^pp^y  to  our^ 
fblres  iti^  gieat  aend  |»neeioas  promiCb^  . 
'  1^18  of  great  importance  that  we  kndw  the  hope 
of  this  caiw^^tbat  we  underftasd  tfaea;djria  winch 
we  are  ealled  to  God^s  kingdoni^the  terms  on  wjbidi 
we  may  eoter.into  ir,  and  die  eoidenu  hy  which  we 
1114^  aicertaia  oikr  titk  to  it.  We  flxould  be  wittch- 
fb}»  thai  we  do  nor  miicoat^etre  of  the  conditiona 
of  (aWatioti/  or  miftake  our-owh  charafter,  and  (b 
im^pne  oorfehres  to  be.  hdrs  of  ^tbe  ksQ^dont  ol| 
glorjr,  whilr  weromain  in  the  kingdom  of  ,dark^ 
nt!k.  We  lbookd;alwa)rs  bear  inr  imnd,  that'  God 
ba&  called  «a  'W^utfo  holy  calling^has  chofen  u? 
to  be  kUf  and  tiaAifcifl'^AMne*--4ia9  appointed  us  to 
falvation  through  fanflification  of*  the  Spirityaxul 
Unt  none  are  totitled  to  the  heavenly  inheritance, 
bbt  ibafe  who,  hy  the  renewing  of  tbeir  minds^  are 
made  mete  to  be  partakers  of  iu  We,  are  there*. 
ime,  toiifif>e  fioric  only  in  a  way  of  holinefs  ;  and 
the  yroper  inflnencft  of  this  hope,  is  to  purify  ouc 
fiMilii  aa  Chfift  sVpajre« 

*•  «•  The  Apoftfe  prays,  that  they  may  km)w««K 
M aihatLkrtheirtchpt  of  .the  glory  of  Gods  inberic^ 
S^OQW  im  tfab  Mmr  y-  or,  what  a  rich  and  glorious 
Mieiitrace'Ood  hfiti  prepared  fiir,  and  promifed  to 


.  ^  Xbis  i«t  wdbait  none  can  fully  oomprehend.  We 
flioy^  how^reTii  by  rerelatton  know  u>  much  of  it, 
at  40. be  w^laflbred,  that  it  is  rich  and  glorious. 
k.is;V.aii  mkgrttatice  incorrupiiblej  undefiled,  fad« 
imoot  kway,  leienfed  in  heaven  £or  the  faithful/' 
IltSiGQD's  isbodtance ;  that  which  he  has  prON 
G4 


vidcd  and  rcfdrv^d  foir  hiaonni  jdtildrcn ;  atid  ht 
^ve$  liberally  i-^lt  is  a  fUrck^d  {K^Eeflmi  i  «iA 
the  purchafc  #a<  not  viidewitb  anTuptible  lkin|f^ 
ludi  as  filTet  and  gold^faut  with  the  precioii^  blood 
of  Jefus  thc.^on  of  GgmI  :•— It  is  an  inheritance  foe 
the  faints  ;  for  tbeA  whom  God  hadi  ol^yfeli  tb  bo 
holy)  and  piedeftioated  to  the  idoptioa  of  chikhrea 
by  Jefos  Ghiift,  and  whom  he  h^  (aa^ied  by 
his  Spirit,  and  (bilod  tinto  the  dsky  of  rademptaoa  z 
4^It  is  an  xfifaenCaQce  bfeftowed  1^  God's  abundMt 
love ;  and  as  it  6xnl!s  firom  the  riches  of  the  f^t^ 
of  hit  grace,  the  gi£t  itfelf  inuft  be  rich  and  ^n^ 
pa$.  Though  we  cannot  oomprefaend  its  dtinen« 
fionS)  nor  compare  its  value,  yet  when  ire  conlidcr 
the  grace  of  the  Betstg  who  conveys  it,,  the  riches: 
of  t£e  price  which  bought  it»  and  the  divine  pr&b 
|laratioh  fay  which  th^  faetts  aM  foinied  to  enjoy  it^ 
we  muft  concave  it  to  be  unrpeaiBaUy  glorioosv-*^ 
Mady  inapoitaflit  properties  of  tUs  inheritance  the 
fcriptiitre  ensmerat^  ;  jqld  finally  fu«s  u^  all  ia 
ibefe  compreheofive  Words,  **  Hip  thaik  oivelrconifelh^ 
full  hihcrit  ALL  TiilNGS/' 

Laft^  :  Thb  Apoftle  defirei»,that  €hriftiam  dia^K 
^aow,  **  what  is  die  exceeding,  greiitnefa  of  Goi'i 

Jower  toward  them  that  belme^  aceordin^g  to  tli^ 
orking  of  his  nughty  powery  wUih  he  wrought 
in  Chrift,  v^hen  he  raffed  hint  from  tie  dead." 

When  the  Chriftian  conffanflatftt  the  gioriom^ 
^heritance^  whidh  awaits  faun  in  tfafe  heavenly 
worid,  the  joy  wfajich  begins  to  kindle  in  hii^  foa^ 
is  fometimes  damped  by  tbedioughtc^  that  gloonny 
▼alley  whkh  lies  in  the  way,  Dektb  and  tbegrov^ 
are  before  him  ; — the  body  muft  be  dilTolved*^ 
ifitxfi  ntoulder  away  under  the  ^ods^  of  the  earth, 
and  be  ipeduced  to  its  primitive  duft;*<Hi>aiRltfaisim4 
«--tfaisf  confcious,  thinking  mind, .  which  has  ncnrer 
yet  exifted  without  a^body; — Where,  and  what  will 
^t  be  ?  )t  can  have  litilc  conception  of  a  fepBratn» 
^nl^odrcd  fiate ;    for  this  is  wfeoiiy  unei:{>erienced^ 


How  dark  tlid  prcrfpe&f--**-^But  dds  gloomy  fccns 
the  ^fpel  has  enlightened ; — ^it  reveals  to  us  a  re- 
farrei^on  of  the  hody,  and  a  happy  reanion  of  it 
to  the  foul ;  in  which  new  ftate  we  fliall  exift  for 
ever.  To  ftrenflhen  our  faith  it  rtfers  us  to  the 
work  of  God's  mighty  power  in  raifing  Chriftfrom 
tbe  dead ;  and,  from  this  glorious  inftance  leads 
us  to  conceire  the  exceeding  grtatn^fs  of  his  povrer 
in  raifing  from  the  dead  ihain  who  believe  in  Je^ 
fus,  and  in  transforming  thefe  vile  bodies  to  fucb 
a  fpiritual  and  immortad  ftate,  that  they  (hall  be 
forever  capable  of  enjoying  tho  heavenly  inherit- 
ance. Of  this  power  the  betiever  has  already  had 
fome  experience  in  the  quickeniog  of  his  foul,once 
dead  in  trefpaffe^  atid  in  fins,  to  a  holy  and  divine 
life* 

If  we  h^ve  been  quickened  widi  Chrift  to  a  fpir^ 
itual  Hfe,  we  Ihall  alfo  be  ratfed  with  bim  to  eter. 
pa  Hfe,  and  be  made  to  fit  with  him  in  heavenly 
platres.  If  wii  are  dead' to  this  world,  our  life  is 
hidden  in  anodier— hidden  with  Oxritt  in  God ; 
afid  whett  Chrift  fliall  appear  we  atfo  fliall  appeas 
with  him  in  glory.  ••  it  the  spirit  of  him,  who 
raifed  up  Jefus  from  the  dead,  dwell  in  us,  he  that 
raifed  up  Jefus,  {hall  alio  quicken  our  morul  bo^ 
4ie«  by  his  Spirk  whi^  dweUeth  in  us.  Therefore. 
'*let  us  not  walk  alMr  Ac  fteft^  bot  tb^ough  the 
Spmt  Bioitify  die  ckeds  of  ^  body,  that  wevajF^ 
live;'  Uiraexpea.to  rife  with  Chrift,  'Met  ut 
now  fisek  the  Auigfi  wbieh  ai%  above,  where  Chrift 
)t/'«^'  Let  lis  hwfe  our  converfaMon  in  heav«n^ 
ftmti  whonce  we  l^ok  f<kr  the  Savior,  the  Lonrd  Je. 
fiis4ilhrift,  wko  ftimll  dhange  our  vile  body,  and 
fAionit  *likfi  ^nto  Jus  own  glorious  body,  accord* 
ya^  ^  dint  mi^tty  wotkii4;,whcreby  be  is  able  even 
|o  feUae  all  'tfangs  ^h^  famifelf /^ 


S  E  R  M  O  N     IX. 


^PbESIANS  i.  19— ^t3. 

According  to  the  working  of  his  mighty  power  whicH 
he  wrought  in  Chrijl,  when  he  raifed  him  from  iAq 
dead,  and  Jet  him  at  his  own  right  hand  in  the  he^th 
enly  places.  Jar  ahove  all  principality  ^and  power, 
and  might  and  dominion,  and  every  name  that  is 
turned,  not  only  in  this  world,  but  aljo  in  that  which 
is  to  come  ;  and  bath  pjiit  all  things  under  hlsjeet, 
and  gave  him  to  he  head  over  all  things  to  the  church, 
which  is  his  bodif,  thejulnejk  oj  him  thfit  Jillet^  all 
in  all,  , 

In  the  preceding  words,  Saiflit  I^ul 
prays  for  the  Ephdfiati  bdiev^rs,  ilmt,  in  the  ac- 
icnowledgment  of  ihe  gofpd  6(Ch$ifkytheymght 
have  the  fpirtt  of  wifdom  to  underftand  the  rerel- 
lition  given  them  of  the  preaching  oi  the  Apbfth»s 
^isd  that  their  intelledual  eyes  might* be  enlighten* 
ed^  to  know  the  groand  and  the  terms  of  that  hope 
io  which  ahiy  were  called,  the  glaribas  riches  4)f 
that  inheritance  wbicti  was  provided  £orihem,  end 
the  exceeding  greatnefs  of  diat  power^  whidb.'by 
raifing  them  from  the  de«d,  Amdd  put  tbent  in 
pofleffion  of  the  heavenly  inheritance.  To  ftrength- 
en  their  faith  in  God's  power  and  promife,  and  to 
aid  their  conceptions  of  the  glory  of  this  inheri-. 


^^RM.IXj        ChrtJHa^  Retf^on.  1|| 

^ancc  ;  tfe«  Apoftle  refers  them  to  the  rePurre^oa 
ind  exaltation  of  Jefus  Chrift,  and  to  that  diklim^ 
ion  and  dignity  w^hich  he  rlow  enjoys,  aj  the  rc-» 
ward  of  his  foflferings  in  the  ftcfti. 
•  The  fev^al  imfiortant  fteps  of  Ghrift^^  exaltation 
ar^  eontaifled  in  the  words  now  'read  :  Thefe  art 
his  reforreftion  from  the  dead — his  afcenfion  to, 
and  ieQion  at  the  right  hand  of  God-^hisadrancei 
tnent,  far  above  all  principality  and  pow^v,  to  fti^ 
preme  dominion  over  all  things — and  the  |^t}OM 
tnd  of  his  dommion,  even  the  benefit  of  tht  church 
which  is  bis  body,  the  fulnefis  of  him  who  tilletlt 
»ll  in  all, 

I.  The  (irft  Hep  of  Chrift's  exaltation  was  iu» 
rcfurreflion  from  the  dead.  '  i 

The  plan  which  the  wifdom  of  God  hid  for  tbt 
redemption  of  our  fallen  race,  was  the  deat|i  t£ 
Jefus  Chrift  ;  who,  though  a  holy  and  divine  per* 
Ion,  **  was  made  in  the  likencfs  of  our  (inful  fleiZiv 
^hat  by  a  facrifice  for  fin  he  might  condemn  fih 
in  the  flefh/*  But  the  fcfaeme  of  Gods  wifdom 
did  not  end  with  the  death  of  {he  Redeemer,  If  he 
had  remained  Ufider.tbe  pow^r  of  death,  our  hopes 
.mud  have  died  with  him.  His  refurredion  was 
neceflfary^  that  we  might  have  a  convincing  proof 
'of  bis  div'tno  charafter  and  miffion — cf  the  truth 
<of  his.gofpel*^^^  God's  a€cepta9ce  of  the  facrifice 
^eflfeted-^aodof  the  certainty  of  our  own  refurreo- 
lion  and  future  exiftence.  God  therefore  took  par- 
ticuiar  aire  to  rcDd^  this  important  tvent  certain 
^nd  indubitaUble* 

-  Our  divise  Lord,  during  bis  miniftry,  often  fore- 
toldbis  own  approaching  death  and  the  refurredion 
which  would  fpeediJy  follow.  He  pointed  out  the 
exafl  time  of  his  refurreflion,  and  referred  not  on- 
tiy  his  difciples,  but  the  unbelieving  Jews  to  this 
humanly  improbable  event,  z%  the  grand' and  dect* 
•fiveproof  of  hisheavtnly  authoriy« 


lit  .   JHtks^Oi  (i9§^u.lK, 

_  J^os  Chrift  W48  crucified  in  the  mod  public 
manner,  and  the  reality  of  his  death  was  made  evi- 
dent beyond  a  poffibility  of  doubt.  He  was  buried 
in  a  new  tomb,  in  whidi  never  man  before  wat 
llttd  ;  fo  that,  if  any  oae  rofe  from  thence,  A^muft 
t»c  the  perfon.  Tfa^  tomb  was  hewn  out  in  a  rock^ 
fo  that  there  could  be  lio  fecret  oonveyance  of  the 
body  from  thence  by  a  fubterraneous  paflaj^.  To 
prevent  a  clandeftine  removal  of  the  body,  which 
idle  priefts  and  Pharifees  pretended  to  fear ;  a  ftone 
was  rolled  to  the  mouth  of  the  grave,  a  leal  was 
|int  upon  St,  and  a  party  of  foidieu  fet  to  guard  it^ 
Notwithftanding  thefe  precautions,  the  tomb  on 
$bk  third  day  was  found  en^pty.  The  body  was 
|iot  there.  That  it  could  not  be  Holen  away  by  the 
dKctple^,  was  evident  from  the  precautions  taken 
fo  ^vent  it,  as  well  as  from  the  ciraimftaoces  of 
the  diTciples,  who  were  ibep  difperfed  by  fear*  It 
piuft,  therefore,  have  been  raifed  by  a  miracle. 
And  this  the  foldiere  confefled.  Early  on  the  firft 
fiay  of  the  week,  there  was  an  earthquake ;  an  an« 
gel  defeended  in  a  glorious  fomi,  and  in  the  pref« 
ence  of  the  guards,  rolled  <|way  the  ftone,  and  fat 
upon  it.  The  foldiers,  affrighted  ^  the  vifion, 
baftened  into  the  city,  and  reported  to  the  priefts 
what  they  had  feen.  The  priella,  convinced  of  the 
fad,  but  unwilling  it  ibould  be  believed,  brih. 
fd  the  foldiers  to  report  an  inconfiftent  ftory, 
that  the  body  was  ftolen  away  whiie  ikey  were  a- 
ileep.  After  his  refurreftion,  he  lepeatedly  apu 
peared  to,  and  converfed  with  thofe,  whfo  hatiof^ 
^ntitoately  known  htm  before,  could  not  be  deceiv- 
ed in  his  perfon  ;  and  they  uniformly  teflified  ta 
bis  refurredion,  and  perfifted  in  their  teftimony  tq 
the  death. 

This  mirade  is  an  inconteftible  evidente  of  the 
truth  of  the  chriftian  religion ;  and  partictilariy  an 
{Evidence  of  the  great  do^rine  of  the  reforredion  of 


Ac  hoif  a»l  a  teure  life,  and  of  the  cBcmy  of 
Cteift's  Uood  to  expiate  Ae  g«ilt  of  our  fin».       :; 

Tlie  Apoftk.  CaLf$^  Chrill  wm  raifed  froia  tbt 
dead  ''  by  the  working  of  God's  nigjltty  p^mer/^ 
The  Heavens  ''thoi^htit  a  tUng  moedtble,  that 
God  fhoald  raife  the  dead."  Tb&y  did  not  a9»i 
cetve  it  pofible,  that  a  hoiy  once  dead  flKMald  hi 
again  reftiMred  to  life.  Bm  ^  chejr  erred^  not  fcnoif ^ 
jog  the  power  of  God«"  To  remove  all  doubl» 
concerning  the  poflibiUty  of  a  refitneftton,  God 
has  placed  before  os  this  plain,  fenfiUe  fad  ;  Mud 
if  we  believe,  that  JefuA  died  and  roCe  again,  we 
tnuft  believe,  ^hat  die  fame,  mightjr  poiirar,  which 
wrought  in  him,  can  alfo  wodc  in  us  to  raife  na 
from  the  dead.  The  fame  glorious  Savior,  who 
taught  the  do&rine  of  the  rd^rreOton,  has  given 
a  diemonftration  of  it  in.  his  own  refurredion,  bjr 
which  he  became  the  firft  fruits  of  them  who  fleep. 

We  are  begotten  to  a  Uvely  hope  by  the  refur^ 
s^ion  of  Chrift  from  the  dead.  Believers  uniteci 
to  him  are  reprefented  as  being  already  raifed  up 
in  him.  To  exprefs  the  certainty  of  the  event  thii 
Apoftle  fays,  ^^  God  kath  quid:ened  and  raifed  uj 
up  with  Chrift." 

il.  The  next  ftep  of  Chrift's  exaltation  is  bis  af«> 
cenfion  to  heaven  and  feflOkm  at  God  »  right  hand* 
"  God  hath  fet  htm  at  his  own  right  hand  in  heav^ 
enly  places/' 

After  Jefus  had  rifen  from  the  grav^  and  ffliew^ 
ed  himfelf  alive  to  his  difciples  by  many  infalli*. 
ble  proofs,  being  feen  of  them  forty  days,  and 
fpeaking  to  them  of  the  things  pertaining  to  the 
kingdom  of  God,  he  repaired  to  Bethany,  where  he 
had  commanded  them  to  afiemble  ;  and  there,  in 
the  prefence  of  more  than  five  hundred  brethren, 
he  vifibly  rofe  into  the  air,  bleffing  them  as  he  de« 
parted  from  them,  and  was  received  into  a  cloud  ; 
probably  fiich  a  bright  refpl^ident  cloudy  as  that 
which  formeity  refted  on  the  tabernacle,  axid  which 


ti4  HuHis^/^  ^      ^au^iiiz 


ippjear^  on  tl)e  tndunt  ^t  the  trftdifigfiu'jttrab  r  a 
on  this  dcmd  He  afccnd^d  6tie  of^tMirfigfai  mtbjdijl 
glorious  h^avenK,  where,  it  is^  faid''^  MifaCjdbidi  on 
the  right  hand  of  Goi."  ^     ;  :  ^  v '       V    & 

By  thtsphrafe  th«  Tcrij^tures  oftM'eicipnifirO&riaT 
ftlte  in  the  urorid  above.  As  God  is  k!:S|]iriti  <\8i 
ean  bav^neither  fight  hand  nor  left; '  fiodbly  pam 
ayeaftribed  to  him  figuratively,  roidenbte  dio^ 
^I^Uties,  which  in  ua  are  exerdfed  by.  the  me^nai 
offach  corporeal  members*  As  the  hand  is  tbo 
chief tnft rumen toPexerting (Irength,  it il  kpplied  td 
God-to  fignify  hh  mighty  power.  '  The  ri^ik*  hand 
ta  among mefj  the  ufiial^ace  of  honorand  rtfpeiQ  ; 
and  therefore  denotes,  in  oar  text,  fu^erior  digni^ 
ty.  Sitting,  in  the  cafe  before  us,  intends  not  «ny 
pofture  of  body,  but  the  things  implied  in  thafc 
pofture.  The  prophet  defcribes  a  fiate  of  pe^re 
and  Teciirity,  by  every  man's  fitting  under  his  ow« 
vine.  In  allaCon  to  this  ufeof  the  metaphor^ 
Chrifi/  is  faid  to  fit  on  God's  right  hand^  to  fignify 
l)iat  he  has  ceafed  from  his  labors  and  fufferings, 
Md  entered  into  a  ftate  of  repufe  and  jdy.  Sitting 
alfo  denotes  continuance  in  the  fatae  place.  Chrift  is 
therefore  faid  to  fit  on  God's  right'hand,  to  fignify 
tliatthe  he/averis  have  received  iiim,  until  the  tiane 
of  the  reftituiion  or  completion,  of  all  things.  It 
farther  imports  authority  and  ptnotr  :  and  is  hence 
applied  lo  Chnft  to  exprefs  his  dominion  over  the 
natural  and  moral  world. 

Chrift  is  exalted  to  the  right  band  of  God,  not 
only  as  a  ruler,  but  alfo  as  an  intercefor.  *'  He  has 
entered  into  the  holv  place  to  appear  in  the  pref- 
ence  of  God  for  us."  In  the  chardfter  of  an  advo^ 
cate,  he  is  defcribed  as  being  on  God's  right  hand 
to  fignify  his  neamefs  to  God,  and  the  prevalence 
of  his  intcTceflion.  "Who  is  he  that  condemnw 
eth  ?  It  is  Chrift  that  died  ;  yea  rather,  that  is  rifen 
again  ;  who  is  even  at  the  right  hand  of  God  ;  who 
alfo  makcih  intcrocflion  for  us."     But.it  is  obforv- 


Sfciic*^  IJL3  Chrijtum  Reiigion.  1 1 5 

iSle,  tliit  tkp  (mpMtt,  when  it  fpeaks  of  Cfarift  a^ 
ptk$ndmg,  or  uStfi;  in  beiialf  of  believers;dQfcril>es 
turn;  not  zsjiuing^  but  as  Mng^or  JUnding  on  God's 
iigbt  Jiand.to  fignify  his  gracious  attention  to  their 
exigences  and  wants.  Paul  fays,  ^'  He  is  at  the 
fighiband  of  6od,  making  4«terc«iffion/'  Wheil 
£^faen  called  onjefus  to  receive  his  fpirit,he  faid, 
i^  I  fee  the  heavens  opened,  and  the  Son  of  man 
^fiasading  on  the  righl  hand  of  God."'  John  fays^ 
^^  in  die  midfl  of  the  throne  and  of  the  elders,there 
Jtoad  a  Lamb,  as  it  had  been  flain." 

So  wonderfnliy  the  fcripture  condefcends  to  our 
manner  of  conceiving  and  fpeaking,  that  it  may  en- 
courage our  faith  and  hope.  Sii^Mg  n  a  pofture 
<tf  dignity  and  repofe :  SUin£f^  h  a  pofture  ^f  ac 
fmtion  and  eameftnds.  Chrift  is 'exhibited  to  us 
in  the  latter  attitude,  to  fignify  how  geacioufly  he 
regards  our  neceffities — how  readily  he  affords  us 
h^p  in  the  time  of  need— how  fei^vently  he  inter*, 
cedes  for  us,  when  we  draw  near  to  God  in  his 
name.  And  be  is  faid  to  be  on  God's  light  hand, 
to  fignify  his  power  to  grant  us  whatever  our  wants 
require,  and  his  intereft  with  the  Father  to  obtain 
for  «s  ananfwer  to  our  humble  requefts.  When 
faith  behcdds  the  divine  Savior,  in  this  powerful 
fiate,  and  in  this  interceding  attitude,  Will  it  not 
imcourage  us  to  prayer,,  animate  us  to  duty,  fortify 
us  againft  fear,  and  comfort  us  in  death  ?  Let  us 
feek  the  things  which  are  above,  where  Chrift  fit- 
teih  on  the  right  hand  of  God  ;  and  fet  our  affec. 
tions  on  things  above,  and  not  on  things  which  are 
on  the  earth ;  for  our  life  is  bidden  with  Chrift  in 
God. 

IIL  The  Apoftle  farther  inftruas  us,  that  "God 
has  fet  Jefus  Chrift  in  heavenly  places,  far  above 
sQ\  principality  and  powjcr,  and  might  and  domin- 
ion, and  every  name  that  is  named,not  only  in  this 
world,  but  alio  in  that  which  is  to  come,  and  hath 
pat  all  thin^  under  his  feet/'    In  lil^e  manner  he 


^^0  .  i>»fks:^thd :      ^tn^ijei 

4er«rM)«».  CbviaV  glfirifi^  A^ixmh  lii>  «(»ft2e  tQ  Hit 

Iicb9^1ed  bitnfdlf,  md  becatne  oliediefti  frnto 
^e^th,  even  tbs  doftlb:^  the  itrpf$.  Wherefore  Ood 
luth  bigbly  l^slted  l»itit  tnd  givw  him  a  nimt 
that  is  above  every  oaqoe,  that  at  the  name  of  Jef)u 
leviecy  knee  (houH  hoy,  cf  things  ia  heaven,  mi 
IJmig^  is  earth,  and  tbingft  undev  the  ttrth^aodev* 
try  tongue  (hould  oon&fs,  thai:  he  is  Lord  to  tht 
filcity  of  God  the  Father/' 

It  is  the  dodriM  of  liiis  Apoflle,  that JeGis  Chrii^ 
it  "  the  image  trf  tht-iim&hle  Ood^ihe  firft  borti/* 
i.  e,  ibe  hdr,  or  the  Lord,  ''of  ifae  vhole  cneation; 
for  hy  him  all  things  were  ereated  ia  heaven  anil 
isartib,  whether  th^  be  thrones,  jch  domipioiis,  or 
primaj^iitiea,    or  powers;    and  he  is  before  ail 
things,  and  by  him  all  things  eoniGft."    As  the  di^ 
vine  creator,  b^  is  naturally  and  effentially  poflefll 
ed  of  fupreme  domkrion  over  all  cneeutures.    Whcti 
he  becan^  &efh  aiid  dwelt  among  men,  the  Apoftle 
jay6,/^He  madehimfelf  of  no  reputation ;  he  took 
on  him  the  form  of  a  fervant ;    he  humbled  him« 
felf,   and  was  obedient  to  the  death/    In  rewj^rd 
of  this  humiliation  and  obedience,  he  is  highly  eac-- 
alted  above  all  principality  and  power,a»d  is  made 
head  over  all  things.     Though  his  effiential  lung- 
dom^  is  coeteraal  with  himCelf,  yet  there  is  a  medh* 
atonal  kingdom,   to  which  he  was  exalted  in  time 
and  in  confequenoe   of  his   mediatprihip*     This 
Idngdom  had  a  beginning,   and  wiiil  have  an  end» 
It  commenced  with  the  covenant  of  grace  ;  it  was 
folemnly  announced  in  its  full  extent,  at  the  time 
of  his  afcenfion  ;  and  it  will  terminate  at  the  final 
judgment,  when  he  will  deliver  it  up  to  the  Fa* 
ther. 

The  Apoftle  defcribes  this  kingdom,  as  extend- 
ing to  all  creatures  in  heaven,  on  earth,  and  under 
the  earth.  All  the  angels  of  God  worfliiphim; 
they  are  fubje£b  to  his  authority,  d^oted  to  hi; 


Sehm.  JX.J         CKnfiifin  Religion.  %  ij 

plcafare,  and  en^ploye^  irji  his  feryice.  The  gov^ 
crament  of  the  natural  vfOT\A,  is  in  hi$  haud$  i  fee 
gilides  the  wheels  of  Providence;  he  dire^s  and 
overrules  all  events  j^ccording  to  the  fcteuue  of  th* 
divine  counfeK  H^  is  reprefentcd  in  the  Rlevelae 
tion,  as  receiving  from  the  right  hand  of  hifld  who 
fits  on  the  throne,  the  book  wnich  coqt^^ns  the  de- 
crees and  purpofes  of  Providence,  a^xd  i^  bre^lciiig 
the  feals,  and  opening  the  leave*  of  this  book  \p, 
their  fuccpffive  order.  When  he  received  the  book, 
the  whole  confiflor/  pf  faints  and  aneels  fell  do^{i 
before  him,  facing,  "  Thou  art  worthy  to  take  the 
book  and  open  the  feals  thereof,  for  thou  waftflain, 
^nd  hail  redeemed  us  unto  Qod  ihri^h  thy  blood.'' 

The  government  of  the  church  is  in  the  ha^ds  <rf 
Jefus  Chrift.  He  has  inftituted  laws  and  ordiri« 
smces  in  it,  and  has  appointed  of£ce;r$  to  adminifp. 
ter  them.  He  difp^nfes  the  influences  of  the  divJQC 
Spirit  to  give  power  apd  efficacy  to  l}is  word.  Hp 
tvatches  over  his  church  to  defend  itfvom  enemies- 
He  will  one  day  enlarge  its  bounds,  and  render  it 
inore  glorious,  than  it  h^s  ever  yet  beep,  iu  i(s  c^« 
tent,  its  numbers  and  its  purity. 

He  has  dominion  over  devils*  His  fupcriority 
to  them  he  difplayed  on  earth,  by  expelling  them 
urith  his  word  from  their  ancient  poffeflions.  They 
fell  as  lightning  from  heaven,  before  the  power  of 
his  name.  "  He  fppiled  principal! des  ^nd  ppwcr?, 
gnd  made  a  (hew  of  them  openly,  triumphing  over 
them  on  the  crofs/'  Though  he  has  pot  perfectly 
extinguiihed  their  ip^uence  among  men,  yet  beha^ 
greatly  diminifhed  it  by  th«  light  of  his  gofp^l  ;*— 
and  he  k}s  bounds  to  their  power.  He  will  not 
fuffer  their  malice  fo  far  to  prevail, as  to  pluck  oVrf 
of  his  hands  any  of  the  fouls  which  believe  in  him; 
tnuch  lefs  to  fubvcrt  and  deftroy  his  church :  Tbi? 
he  has  built  upon  a  rock,  and  againft  it  the  gates 
of  hell  will  never  prevail.  In  the  Revelation,  Sr. 
John  defcribes  the  conflift  between  the  kingdom  of 
H 


|i|  *    duties  of  the  [Siitii.  I3f; 

phrift,  and  die  kingdom  of  Satan,  as  ifluin^  in  a 
pomplete  and  final  viSory  of  the  former  over  the 
latter.  '*  There  was  war  in  heaven  ;  Michael  and 
his  angels  fought  againll  the  dragon,  and  the  drag- 
on fought  and  his  angels,  ^ind  prevailed  not,  neither 
was  their  place  any  more  found  in  heaven.  And 
the  ffreat  dragon  was  call  oul,that  old  ferpent  call- 
ed the  devil  and  Satan,  which  deceiveth  the  whole 
'world,  and  his  angels  were  call  out  with  him.'' 

The  lafl  and  moll  glorious  aft  of  Chrill's  fu- 
preme  dominion  is  the  judgment  of  the  world.— 
V  God  has  committed  all  judgment  to  the  Son." 
As  Jefus  has  gone  into  heaven  ;  fo,  we  are  told,  he 
vrill,  in  fome  unknown  period,  come  down  from 
^eaven  in  flaming  fire,attended  with  2\\  bis  mighty 
angels.  He  will  appear  fitting  on  the  throne  of 
Jiis  glory,  and  before  him  all  nations  will  be  gath- 
ered;  and  every  man  will  be  judged  according  to 
bis  works.  Thej  whp  are  found  approved,  will 
t>e  received  into  that  glorious  kingdom,  into  which 
iiothing  can  enter  that  defiles.  But  unbelievers 
and  hypocrites,  the  difobedient  and  abominable 
will  be  call  intp  the  place  of  cvcrl ailing  punilh- 
inent  prepared  for  the  devil  and  his  angels.  Then 
•will  thefe  material  heavens  pafs  away,  and  the 
parth  with  its  works  will  be  burnt  up;  and  the 
great  Redeemer,  having  finilhed  the  folemn  trial, 
will  return  to  his  exalted  feat  in  the  heavens,  at- 
tended with  his  exulting  train,  who  will  enter  with 
fongs  of  joy  and  praife  into  the  kingdom  preparecl 
for  them  from  the  foundation  of  the  world.  When 
Chrift  Ihall  have  put  down  all  rule,  and  principal- 
ity jnd  power,  fliail  have  dellrpyed  the  laft  enemy, 
death,  and  ftiall  have  made  the  final  dillribution  of 
rewards  and  punilhments  ;  then  Ihall  h^  deliver  up 
the  kingdom  to  the  Father,  that  God  may  be  iX\ 
inalK 

In  the  view  and  expeftation  of  this  folemn  and( 
tremendous  fccne^let  us  now  humbly  fubmit  to  th^ 


$£1111.  I>r.}  Chri/Han  Rtttgion.  'xi^ 

goverameht  of  Jefus  Chrift,  and  thankfully  accept 
the  gracious  propofals  of  his  gofpel.     Let  us   be 
careful  what  manner  of  perfons  we  are  in  all  holy 
converfation. — Let  us  judge  ourf elves,  that  we  may 
not  be  condemned  with  the  world.     This  i^  the  di- 
vine admonition  to  the  children   of   men  :    *<  Be. 
hold,  I  have  fet  my  king  on  my  holy  hill  of  Zion 
—I  will  give  him  the  uttcrmoft  parts  of  the  earth 
for   his  poffcffioti — He  fhall  rule  them  with  a  rod 
of  iron,  and  break  them  in  pieces  like  a  potters  vef- 
feL     Be  wife  now,   therefore ;    ferve  ye  the  Lord 
with  fear,  and  rejoice  with  trembling.     Kifs  ye  the 
Son,  left   he  be  angry  and  ye  perifh  from  the  way, 
when  his  wrath  is  kindled  but  a  little.     Bleflfed  are 
all  they  that  put  their  truft  in  him/' 

IV.  We  proceed  to  confider  the  end  for  which 

Chrift  exercifes  his  high  and  extenfive  dominion. 

**  He  is  made  head  over  all  things  for  the  church, 

which  is  his  body,  the  fulnefs  of  him,  who  fiileth 

M  in  all." 

The  church  here,  as  ofteti  elfewhere,  is  called  a 
4H>dy9  to  fignify  the  harmony  and  union,  which 
ought  to  fubfift  among  its  various  parts.  '^  The 
body  is  one,  and  hath  many  members,  and  all  the 
members  of  that  one  body,  being  many,  are  one 
body,'  fo  alfo  is  Chrift ;"  or  the  Chriftian  church. 
In  this  body,  there  ought  to  be  no  fchifm,  no  rent 
or  divifion  ;  but  all  the  niembers  fhould  have  the 
fame  care  one  for  another,  as  each  for  itfelf.  This 
thought  the  Apoftle  refumes  in  the  4th  chapter  of 
this  epiftle.  "  Let  us  endeavor  to  keep  the  unity 
of  the  Spirit  in  the  bond  of  peace,  for  there  is  one 
body,  and  one  Spirit." 

The  church  is  called  the  body  of  Ckriji,  becaufe 

be  is  its  head ;  and  all  the  members,  being  united 

to  him,  take  their  dire£Uon,   and  draw    their  fup. 

port  from  him ;    and  he  exercifes  a  continual  caret 

and  concern  for  them.     He  loved  the  church  at>4 


^ve  himfelf  for  it.  He  loves  it  iltll,  f nd  fe^ds  fp4 
f^fts^ins  it. 

The  church  is  *'  tl^e  fulnefs  of  him  whq  fillet^ 
all  in  all/'  Jefus  afcended  on  high«  ihat  he  i^igh^ 
receive  gifts  to  beftow  them  on  men.  He  has  giv- 
eq  his  word  ^nd  ordinances^  ordained  paftors  and 
teachers,  and  (bed  down  divine  and  heavenly  ii^« 
fluences,  *'  for  the  edifying  of  the  churchy  ui^til  we 
all  come,  in  the  unity  of  the  faith  and  of  the  knovf- 
ledge  of  the  Son  of  God,  to  a  perfed  man,  to  t^ 
meafure  of  the  ftature  of  the  fulnefs  ot  Chrift/' 

*'  He  afcended  far  aibove  all"  th^fe  vifible  ^*  heav- 
ens^ that  he  nsigbt  fill  all  things''  with  his  gifts, 
according  to  bis  promife  to  his  difcipl^,  that  hd 
would  fend  them  tb^  Spirit  to  comfprt  and  itach 
tbem,  and  to  abide  with  them*  As  in  Chrifl  all 
fulnefs  dwells,  fo  believers  s^re  complete  in  hini, 
and  of  bis  fulnefs  they  receive  grace  for  grace*  -^^  ■ 
grace  anfwerable  to  their  cafes,  and  eqn^l  to  the^r 
neceffities. 

All  his  government  is  managed  in  refereiifre  to 
the  good  of  the  church.  He  has  made  the  world 
by  his  power  ;  but  the  church  he  has  purchafed 
with  his  blood.  He  therefore  has  a  peculiar  coi}« 
cern  for  her»  in  diftin£lion  from  the  world  ;  and, 
in  fubfervience  to  her  intereft,  he  direds  all  the  af- 
fairs of  his  general  dominion.  He  has  promifed, 
that  he  will  finally  makjs  her  vi^lorious  over  all 
her  enemies ;  and  we  m^y  be  aflfured,  that  all  the 
revolutions  of  kingdoms,  and  all  the  difpenfations 
^  Providence  will,  under  his  dirpftioUj  conduce  to 
the  fulfilment  of  this  promif^. 

The  church  is  inftituted  to  train  up  rational  be- 
ings in  knowledge  and  holinefs,  that  they  may  be- 
come mete  for  everlafting  feliQJty  in  the  future 
world.  This  muft,  then,  be  the  fnoft  importai|t 
branch  of  Chrift's  government;  and  to  this  all  this 
other  parts  muft  be  fubfervient.  If  the  bappiMifa 
of  men  in  another  ftate,  is  of  more  value  than  all 


Sstu.  IX.3  Chrijlian  Religion^  mi 

tempoial  glory  and  riches ;  if  that  happinefs  de^ 
pends  on  tnoral  qualiScntibns  ;  and  if  to  form  mea 
%o  thefe  qualifications  is  the  great  putpofe  for  which 
ti&e  church  wt%  inftituted  and  endowed  ;  then  it 
caimot  be  doabttid,  but  that  the  Redeemer  contin^ 
ualljr  exercifes  his  fupreme  dominion  in  referenoo. 
to  her  edification  and  fafety* 

Tins  thonght  Iflxodld  give  us  much  coofolatiout 
in  the  datkeft  periods  of  the  church. 

There  are  tim^^  when  from  the  a|:4>roach  of  ex- 
ternal dangeifs^iir  frdm  the  increafe  of  internal  cor<» 
niptionSy  her  ftate  appears  critical  and  teodii^  to. 
znin.  Bat  Chrtft  wiU  not  forget  his  promife  ;  ''  I 
tbe  iLord  do  keep  her,  aend  led  any  hurt  her,  I  will 
keep  jier  lugbt  and  d^/^  He  may  vifit  her  tranf« 
gmfficms  wiUi  a  rod ;  bat  h»  loving  kindnefs  ht 
will  hot  take  from  ho*,  nor  fuiFer  bis  faithf nlneb 
to  fail.  H^  knows  how  tb  overrule  the  moft  threat^ 
ining  ap|>earances  for  tho  advancement  of  hier  ^u« 
Wy^  and  the  eftabliflimkne  of  her  laiety^  Th^  time 
is  coming,  whea  liie  will  arile  and  fhine,  and  bet; 
glory  will  fpiiiead  tinrough  the  ^rdft  ^  And  tho& 
CvrctimftanQes,which  in  human  view  look  mod  Un- 
favoraUe,  m^ay,  under  die  direddon  of  divine  wH> 
^Uytn,  contribute  to  the  introdudipn  c£  fudi  a  faapn 
Py  period. 

We  fee  hoir  criminalaqd  dangerociis  it » i:^  ^. 
pofe  the  intereft  of  the  church. 

As  the  church  is  Cfarifl's  body,  which  he  hoiiri. 
iJQies  and  defends,  and  for  which  he  is  made  head 
over  all  things,  they  who  perfecute  this,  wound; 
him  in  a  moft  tender  part :— They  who  caufe  di- 
vifipns  in  this^.make  a  fchifm  or  rent  in  his  body  : 
"—They  who  form  parties  in  oppofition  to  each 
other,  and  ft  ill  call  themfelves  members  of  Chiift^ 
treat  the  one  Savior,  as  if  he  were  divided  into  as 
many  parts,  as  there  are  feds  which  a  flume  his 
9ame :  They  who,  by  corrupt  doftrines  and  exam- 
ples^  draw  tender  minds  away  from  the  truth  as  it 

Ha 


181  Daties  ofthe^  t3c.  [Sirm.  IX»- 

h  in  Jefus,  and  throw  ftumbling  blocks  before  the 
lame  and  the  weak,  are  deftroying  thofe  for  whom 
Chrifl:  died ;  and  by  thus  finning  againft  the  breib* 
ren,  they  fin  againft  Chrifl :  They  who  call  Chrift: 
their  Lord,  and  yet  ferve  divers  lads,  and  pleafures,. 
are  enemies  to  his  crofs,  and  their  end  will  be  ded 
tru£lion. 

If  the  church  is  Chrift's  body,,  let  us  honor  lit ; 
ftudy  to  preferre  unity  in  it ;  labor  for  its  ediAca*^ 
tion  and  comfort;  and,  as  fellqw  members  of ^he 
fame  body,  exercife  for  each  other  the  fame  care  as 
for  ourfelves.  .... 

How  fafe  and  happy  are  they,  who  are  the  truer 
members  of  Chrift's  body,  being  vitally  united  toc 
him  by  faith  !  They  are  of  that  (eled  and  diftin*. 
guilhed  number,  for  whom  he  is .  made  head  over 
all  things,  and  to  whom  all  things  under  his  direc-^ 
don,  are  working  for  good. 

If  CSirift  is  the  head  of  the  body,  and  filleth  all 
in  all,  lei  us  daily  look  to  him  for  counfel,conf^ort 
and  (upport;  and,in  the  contiimal  ^tercife  of  faith, 
derive  from  bitd  all  needed  fupplies  of  grace. 

If  wc  profcfs  to  be  members  of  his  body,  let  us 
move  under  his  influence  and  in  compliance  with 
bis  diredidn^^  Let  us  honor  and  reverence  our 
head,  and  never  prefumptuoufly  lift  up  ourfelves 
^gainfi  it.  And  God  g  ant,that,  fpeaking  the  truth 
in  love,  we  may  grow  up  in  all  things  into  Chrift 
oor  head,  and  may  make  increafe,  as  his  body,  t# 
tbe  edifying  of  ourfelves  in  love. 


SERMON    X. 


A^you  hath  he  ^uiclcnedy  iuko  we^e  dead  in  trej^aj}'^ 
€S  andjins  ;  wherein  in  iitne  paji^  ye  walked  actor d^ 
ing  to  the  courfe  of  this  world,  according  to  theprinct 
ofthefowtr  of  the  air,  the  fpirit  that  now  worketh 
in  the  children  of  difobedieiice  ;  among  whom  alfd 
we  all  had  out  conterfation  in  tithes  paUj  in  the  lufts 
of  thejlejh,  fuljilling  the  dejites  of  the  Jlejh  aha  of 
the  mind  ;  and  were  hj  nature  the  childnti  of  wrath 
tten  as  others^ 

If  you  will  carefully  attend  td  tijl 
^ifile  you  will  find  that  the  thoughts  eKpreiled  in 
it  are  clofely  conn^ £l€d^  and  one  thought  leads  t0^ 
itftotlier  through  the  whole.  Paul,  both  in  hti 
preaching  attd  writing,  Was  an  accurate  reafoner^ 
XM>t  an  incoherent  declaimer.  The  thoughts  in  tho — . 
text^  and  the  words  following,  arife  out  of  tbofa 
which  immediately  precede.  He  had  j^ft  defcribed 
the  gleriduB  refurre^on,  exaltation  and  dominioti 
of  Jdftts  Chrift,  which,  he  tells  the  Ephefian  be^ 
lievers^  were  pledges  and  earners  of  their  final 
glorification  in  heaven.  **  Now,"  fays  he,  "  a^ 
God  has  raifed  up  Chrift  your  head,  and  fet  hint 
at  his  own  right  hand ;  fo  he  has  quickened  you/ 
who  once  were  dead  in  your  fins,  and  raifed  foU 
Hi 


1 24  I>miz€S  aj  tht  |[9erm«  X^ 

up  wiA  Cbrift,  and  inatJc  you  fit  together  in  heav- 
enly places  in  him.  That  the  glorious  hope,  the 
blefled  inheritance,  and  the  happy  refurre£lioii,.of 
which  I  havefpoken,  will  be  your  portion,  you  may 
learn  from  that.^hioh  Godbds  already  done  for  you. 
He  has  quickened  you  who  were  dead  in  your  fins ; 
he  has  made  you  mete  to  be  partakers  of  the  in- 
heritance of  the  faints  ;  he  has  raifed  up  your  head, 
Chrift  Jefus,  and  bss  phtf^ci  him,  and  in  him  has 
placed  your  nature  already  in  heaven.  And  if  the 
head  is  raifed,  the  members  will  follow.  If  you 
believe  that  Jefus  is  rifeu,  yo^  ipuft  believe,  that 
them  who  fleep  rn  Jefus, God  will  bring  with  him  ; 
for  he  is  the  fiill  fruits  of  them  who  fleep,  and  be- 
caufe  he  lives,  they  will  Jive  alfo/' 

T:^at  thir  EphcGans  might  have  the  more  admir- 
ing  fentiments  of  the  poiver  and  grace  of  God  in 
qujLckcniog  them  to  a  fpiritual  life,  and  raifing 
ihem  to  a  hope  of  the  heavenly  inheritance,  he 
leads  them  to  the  contemplatiou  of  that  difmal 
ftate  of  corruption  and  guilt,  in  which  the  gofpel 
found  tiiem.  A  defcription  of  that  ftate  is  con- 
tained in  the  words  which  I  have  read.  The  fev- 
eral  expreffion^,  by  which  he  defcribes  their  pafk 
^iAWitioi!',  I  Ihall  no*r  ti^pUki  and  illuftrate.  And 
ifet  us  refntfrfSer  *at  thfe  d^fcVi^ion  is  appIfaiaM|^ 
tb  other  fitthers,*  aS  Well  ad  to  thCfe  a'tfcieot  ©en-* 
fifes.  This  gett^i-al  ap^licitioti  AeApoftle  teftdw 
ms  to  make. 

I-  Hfe  expi'effes  dheir  M^  ii^ihor^  general  f«rm^ 
«  Thtey  #ere  dead  in  ft^fp^Sis  fefrd  fifes/'  Wbafl 
U  her^  fyiA'di'ihem,  k  elfe^^hWe  faid  of  dr//  Uttfct 
<he  ptiwet  fcif  fih  :  *'  Thef  hrt  dead,  while  th^y 
H¥fe/'  Hence  tonvt^fibrt  is  <^llfea  ''  a  rifingfroih 
ikb  dedd;"  kpd  "a  ^ate^  frott  d^aA  to  life/* 
Thitfe  cxprtffions,  however,  being  fi^uiiatiy^  ttiuft 
1^  undefftobd  with  proper  qualifications. 

Sinlfjers  p^cfs  the  natural  f^cilrlties  of  men ;  UnA 
m  %htir  Wt)A0fy   affairs  the^   dften  txe^cife  fucb 


SEku*  X.J        Cktiflim  Rdi^tm.  ikg 

prudence  hnA  a^ivity,  that  our  Savior  6tite  obi 
ftrved,  ^'  the  diildren  of  this  world  are,  in  their 
geueratioti)  wifer  than  the  children  of  light/'  Their 
deadnefs  confifls,  not  in  the  want,  but  in  the  per- 
verfion  of  the  intelledual  powers  :  And  their  re* 
poVery  confifts  not  in  the  creation  of  new  facul- 
ties, but  in  the  holy  direQion  of  the  faculties  which, 
they  have.  They  are,  then,  to  be  addrefled  as  ra- 
tional beings  ;  truth  is  to  be  placed  before  them  ; 
arguments  are  to  be  propofed  to  them  ;  the  terrors 
of  the  law  are  to  be  applied  for  their  awakening  ; 
atid  the  inviutiom  of  the  goTpel  are  to  be  urged 
tor  their  encouragement.  **  Oome,  and  let  us  na^ 
Jim  together/'  fays  the  Almighty  to  a  wicked  and 
^generate  people*  **  Paul,"  in  the  prcfcnce  of 
Fdijt,  "  reajdned  of  rightcoufnefs,  temperance  and  a 
future  jttdgmentv''  His  defign  in  his  preaching 
was  **to  open  tiien's  eyes,  and  turn  them  fr^ia 
^arknefi  lo  Ughti  a^  from  the  power  of  Satan  un^ 
to  God/' 

W«  are  not  fnom  this  defcription  to  infer  tha^ 
^nersi  m  a  fiate  of  unregeneracy,  are  on  accootti 
df  thdr  deadnefs  excufeable  for  continuitigin  that 
ftate  ;  for  ta  the  itate  itfelf  is  criihinal,  continue 
»]ice  in  it,  i&  oontinued  and  increafing  criminality^ ' 

Nor  are  we  from  the  ufe  of  fueh  metaphors  ui 
XKmdade,  that  finntrs  under  the  gofpel  cam  do 
oodung  to  their  c^overfion,  more  than  the  dead  to 
their  refwtts^^on  ;  and  that  therefore  it  vs  im^ 
proper  and  abfurd  to  exhort  them  to  repentance  ; 
for  with  fuch  cxhqrtaiions  the  fcripture  every  where 
abounds. 

It  is  after  a&ed,  wh^her  the  unregenerate  can  do 
any  thing  of  themfelves,  which  ha^  a  tendency  to 
ttoeir  converfion  ?  But  the  anfwer  is,  They  who  en- 
joy the  gofpel  are  not  left  to  themfelves.  If  you 
fu^pofe  a  man  under  the  power  of  vicious  incli« 
0atieiis,  and  at  the  fame  time  deftitute  of  all  meant 
^  re^gioua  knowledge^  atid  without  any  influenoe 


ia6  Duties  of  the  _        OSillM*  X; 

from  ihc  fpirit  of  God,  you  then  haVfe  the  idea  d£ 
a  linner  properFy  left  to  himfelf.     But  this  is  not. 
your  cafe.     You  have  the  gofpel   in  your  hands  ^ 
and  it  is  daily  proclaimed  in  your  hearing.    There 
is  an  agency  of  the  divine  Spirit  attending  it ;  and 
you  have  been,  and,  we  hope,  ftili  are  in  fome  de-* 
grce  the  fubjecls  of  this  agency.     With  thcfc  ad- 
vantages, there  is  fomething  which  you  may   do. 
Confound  not  your  cafe  with  that  of  unin{lru6lefl 
Heathens  ;  for  God  has   made  your  cafe  dififcrent 
from  theirs.     In  refpe6t  of  the  awakening  and  corw> 
▼incing  motions  of  the  Spirit,  ^s  ^eiX  as  in  regard 
of  external  means^  God  ha^  been  beforehand  Vrith 
you.  He.has  granted  them  before  you  fought  them- 
He  has  knocked  at   your  door,  before  you  invited, 
him  to  come  in.     He  ftill  ftretches  out   his  hand 
to  ihe  difobcdient  and  gainfaying.    When  the  gof- 
pel is  called  a  /pi^ni  ft  ration  of   the  Spirit,  and  the 
Spirit  is  faid  to  be  minillered  to  men  in  the  bear^ 
ing  of  faith — when  Chrift   is  faid  to  ftand  at  their 
4oor  and  knock,  that  they  may  hear  and  open  tof 
him — when  the  Spirit  is  faid  to  drive  with  thA 
wicked — when  God  promifes  that  he  will  t)Our  out 
bis  fpirit  on  the  offspring  of  his  people^-when  fin^^ 
Hers  are  reproved  for  having  always  refifted  theHo-r 
fy  Ghofl  ;  and  when  they  who  appofe  the  gofpel, 
are  ftud  to  do  defpite  to  the  fpirit  of  grace  ;  it  it: 
plainly  fuppofed  and  implied  ihat  there  is  an  operas 
tion  of  the  Spirit,  which  attends  the  publication  cl" 
the  gofpel,  and  which  is  commonly  afforded  to 
them  who  bear  the   word  of  falvation  ;  and  that, 
in  confequence  of  this,  they  are  capable  of  fuch  air 
attendance  on  the  inftituted  means  of  religion,  as 
may  hopefully  ifl'ue  in  their  real  converfion. 

It  is  fometimes  aflced,  whether*  any  thing  done 
by  an  unregenerate  perfon  can  be  acceptable  to 
God  ?  The  anfwer  depends  on  the  meaning  of  the 
word  acceptable.  If  hereby  is  intended  that  which 
iaritles  to  a  future  reward,  the  anfwer  muit  certain* 


SxuM.  X.J  Ckfipan  RtUgion.  ^^ 

\y  be  in  the  negdttive.  But  if  by  this  is  meant  that 
which,  hy  the  gracious  appointment  of  God,  majr 
be  ufefttl  in  order  to  obtain  therene^^inginfluences 
ef  the  divine  Spirit ;  doubtlefs,  in  this  renfe,fome« 
thing  may  be  done  which  is  acceptable. 

But  is  not  every  thing,  done  by  the  unregener* 
ate,  wholly  finful  and  abominable  in  ;he  fight  o£ 
God  ?  In  anfwer  to  this  inquiry,  let  it  be  obTcrv.. 
ed,  that  the  unregenerate  have  the  natural  princi- 
pies  of  hope  and  fear— ^hefe  principles  in  awaken* 
ed  finners,  are  put  in  motion  by  the  application  of 
the  divine  word  and  the  operations  of  the  holy 
Spirit.  Now  thofe  prayers  for  mercy,  thofe  watch* 
ings  againft  fin,  thofe  reformations  of  life,  and  that 
attendance  on  means,  to  which  finners  are  excited 
by  the  influence  of  the  word  and  fpirit  of  God, 
cannot  be  called  wholly  finful,  or  ptrJtQly  abomin- 
able in  his  fight.  God  does  not  abominate  the 
work  of  bis  own  Spirit. 

There  is  certainly,  then,  more  hope  of  their  ob* 
taining  falvation  in  the  ufe,  than  in  the  negleS;  of 
appointed  means.  Hence  they  are  called  upon 
to  **  awake  and  arife  from  the  dead" — "  to  repent 
and  turn  to  God" — *'  to  make  them  a  new  heart, 
and  a  new  fpirit. 

Farther  :  From  the  metaphor  ufed  in  die  text 
we  are  not  to  conclude,  that  all  finners  are  alike ; 
for  though  all  are  in  a  fenfe  dead,  yet  fome  one, 
under  a  greater  death  than  others.  The  metaphor 
is  ufually  in  fcripture  applied  to  finners  of  the 
moft  vicious  cbaraSer.  When  we  fpeak  of  hu- 
man nature,  as  totally  depraved,  we  mean  only  a 
total  deftilution  of  real  holinefs;  not  the  higheft 
polBble  degree  of  vitiofity.  Native  depravity  may 
doubtlefs  be  increafed  by  pofiitive  habits.  In  or« 
dcr  to  denominate  one  a  finner,  it  is  not  neceflfary, 
that  he  fhould  be  as  bad  as  poffible.  We  are  not 
to  conclude  ourfelves  holy  and  regenerate  merely 
kecaufe  wc  cannot  find   tvtry  vicious  difpofition 


ii8  Dutlis^/tne  t^Rii.X. 

6f>ef ating  in  \xi  to  the  gt^stteft  imaghiafale  degree. 
Though  namral  (i^ath  does  not^  yet  fpiiitoal  death 
does,  admit  of  degtees.  £nl  men  wax  wotft  and 
woHe ;  add  fin  to  fin,  and  trcafure  up  wrath  againil 
the  day  of  wrath. 

But  though  we  may  tiot  overftrain  this  meta|>hor, 
yet  thereis  ail  undoubted  propi^ety  in  the  application 
which  the  Apoftle  nifekes  of  it.  The  moral  ftate  of 
wicked  men  hiuchfiefrdmbles  d  ftate  of  natural  death. 

They  iliay  be  faid  to  be  dead,  in  refpeft  of  their 
Jtupidi^.  We  read  of  fome,  who  are  pad  feeling—-- 
whofe  cbnfclehce  is  feared — ^ho,  have  tyts  which 
fee  not,  and  ears  which  hear  not,  anda  heart  which 
is  waxed  grofs.  This  is  in  a  high  degree,  the  cafs 
of  fdthe  finriers,  and  itiorc  or  lefs  the  cafe  cS  dtll, 
until  they  are  awakened  by  the  grace  of  God« 
Look  iiroutid  ;  how  eafy  and  fecure  do  multitude* 
ippear !  how  unaffefied  ivith  the  mod  ittiportatit 
concerns  !  how  unmoved  at  the  meft  s^wful  threat^ 
(nings  !  how  indiffereht  about  the  confe^etKes 
<!)f  their  fins!  Their  hearts  are  tike  a  moitifieiit 
limb,  Which  feds  liO^piirl  Under  the  fcarifying  faiife. 

Thfcy  ^reTeprfefented  as  waittitig jj&m^iMri  jiii/^i-^ 
diey  favor  the  things  cf  ihe  world  ;  not  the  thingt 
which  are  of  God.  They,  indeed,  love  the  eflPeaa 
bf  <5od*s  goodncfs  to  them  ;  but  th^  delight  hot 
in  hi^  c^hara^r,  as  a  holy,  juft  and  faithf«tl  Bd^ng. 
They  defire  heaven,  under  the  general  ^aorion  of  4 
verjr  happy  place ;  but  defire  not  that  which  mt^keft 
heaven  a  happy  place,  the  prefence  of  the  holy  Ood^ 
the  focicty  oi  hcJiy  beings,  and  employliiant  in  ho* 
♦Iv  tervices.  They  have  not  a  prtjper  relish  for 
Cod's  worlhip,  brdin^lnces  and  word.  They  may^ 
Indeed,  be  plcafed  with  them  in  fome  refpefts. 
We  read  of  a  wicked  people,  who  took  delight  in, 
approaching  to  Gbd,  and  to  whom  God's  word  was 
as  a  lovely  long  of  one  that  had  a  pleafant  voice, 
and  could  play  well  on  an  inftrument.  They  may 
feel  a  natural  pleafure  in  certain  mechanical  raiCM 


t^KH.  %•')  Chrifikm  Million.  i^ 

tioos  of  the  paffiof|8  axdtedby  objeSs  ^(mt^  t^ 
tbe  fight,  or  by  founds  which  ftrikc  the  car  ;  ^ 
the  artificial  te^rs  from  the  image  of  the  Virgin 
]^Lary  will  melt  down  an  aflembly  of  Catholics  ; 
or  as  a  concert  of  mufical  inftruments  will  r^ptuxo 
the  bearers  :  But  they  relifh  nc^  the  word  aqd  oiv 
4inances  of  God,  confidcred  as  tnesins  of  hoHqe(a, 
and  as  deiigoed  to  convince  them  of  ikm  iias,  at^l 
bring  them  to  repcntante.  They  long  not  for  i|i^ 
pure  milk  of  divine  ordinances,  as  t^e  a^eaiis  of 
fpiritual  nutrition  and  increafc.  If  tl^^  word  d^fr 
pei^fed  comes  home  to  their  conf<;ience,  they  arc 
^fft^nded.  They  lofe  the  mufic  of  the  pleafan^  foo^t 
and  talk  againft  it  by  the  walls,  and  i^  the  dPQiS 
of  their  houfes. 

They  refemble  the  dead  in  the  want  of  ^'^ 
^formlL  If  they  have  any  fervor  in  religion^  i|  i^ 
gbottf  the  forms  and  externals  of  it,  or  about  fomiS 
favorite  fentiments,  which  they  find  ^^11  adaptfs^ 
to  foothe  their  confciences  ;  nqt  abput  thpf;  things 
in  which  the  power  of  religion  coa&fts^  Here  they 
are  formal  and  indiflFerent. 

The  motions  of  their  fouls  ar^  not  toward  heav* 
pn,bnt  toward  ear  h.  They  mind  the  things  of 
the  flelh  ;  not  the  things  of  the  fpirit. 

As  death  deforms  the  body  ;  fo  fin  deftroys  the 
fceauty  of  the  fouL  It  darkens  the  reafon,  per- 
verts the  judgment,  and  diforders  thp  affe^K)ns. 
Thus  to  be  carnally  minded  is  death. 

Sinners  may  be  denominated  dead,  as  they  arp 
worthy  of,  and  expofed  to  ct/eriial  punifhmcnt. 
This  is  in  fcripturc  often  called  death,  bccaufe  it 
is  the  reparation  of  the  foul  from  God  and  heav£n, 
from  happinefs  and  hope — from  all  good,  and  unto 
all  evil.  This  is  a  death,  which  awaits  the  impen- 
ii«nt  "  He  who  bcheveth  not  is  condemned  al- 
ready— the  wrath  of  God  abideth  on  him." — 
There  is  no  deliverance,  but  by  faithin  Jcfus  Cbrift. 
The  opportunity  for  this  deliverance  is   fliort  and 


ij[b  '   IhtMoJikt  [Serm.  X; 

STecarious.    Hence  the  impenitent  may  be  called 
tai  men^  in  regard  of  their  daily  expofednefs  to 
tverkfting  death.     I  proceed  to  obferve, 

II.  .The  Apoftle  defcribes  thefe  (inners  of  the 
Gentiles^  as  having  *<  walked  according  to  the 
courfc  of  this  world."  They,  like  dead  carcaflTes, 
fwam  down  the  dream  of  common  cuftom,  and 
were  carried  away  with  the  general  current  of  vice 
andcorrupiion. 

There  is  in  ungodly  men  a  general  difpofition 
to  follow  the  way  of  the  world.  Hence  thefe 
cautions  and  exhortations  to  profefling  Chriftians  ; 
'*  Be  not  conformed  to  this  world  ;  but  be  ye  tranf. 
formed  by  the  renewing  of  your  mind.** — "  Walk 
not  as  other  Gentiles  walk,  in  the  vanity  of  their 
tnind  ;  but  put  oflp  the  old  man,  and  put  on  the 
new  man/*—"  Keep  yourfelves  from  this  unto« 
ward  generation/' — "  Be  blamelefs  and  harmlefs, 
in  the  midft  of  a  crooked  and  perverfe  nation/' 

Moft  men  have  a  general  idea,  that  there  is  fuch 
a  thing  as  religion,  and  that  it  is  a  matter  of  hmt 
importance  to  the  human  race.  So  obvious  is  this 
fentiment,  that  few  can  wholly  fupprefs  it,  or  rea- 
fon  themfelves  out  of  it.  But  what  religion  island 
wherein  it  confifts,  there  are  many  who  feldom  in* 
quire ;  and  perhaps  never  examine  with  any  de- 
gree of  attention.  The  opinions,  which  are  moft 
prevalent,  they  implicitly  adopt ;  and  join  them- 
felves to  this  or  that  profeifion,  or  to  none  at  all, 
becaufe  others  around  them  do  fo.  Many,  no 
doubt,  believe  chrifttanity  in  the  fiame  implicit 
manner,  in  which  the  EpheCans  worfhipped  Diana 
-— *'the  great  goddefs^whom  all  Afia  and  the  world 
worfhipped."  They  are  of  this,  or  that  denomin- 
ation, rather  than  another,  not  becaufe  their  own 
inquiry  decides  in  its  favor,  but  only  becaufe  the 
-way  of  the  world  gives  it  the  preference.  Such 
1[mplicit  believers,  having  no  fixed  principles  of 
their  own,  are  cafily  carried  about  by  every  nci* 


Serm.  X.}  Chrijlian  RcUgixm.  13  < 

wind  of  do£lrine  that  fprings  up.  Such  opinions 
as  flatter  their  ungodly  lulls,  or  pacify  their  guilty 
confciences,  they  warmly  emhrace.  That  fchcmc^ 
of  dofttine,  which  will  make  converts  without  exO 
a^ing  reformation,  and  will  give  affurance  without 
putting  them  to  much  labor,  they  highly  approve. 
The  path  which  will  lead  men  to  heaven  with  lit-P 
fie  felfdenial,  they  readily  purfue. 

There  are  many,  who  blindly  follow  the  ctam* 
pies  of  the  world.  Whether  fuch  a  praftice  is 
pght  or  wrong,  they  take  little  pains  to  examine. 
It  is  enough,  that  they  fee  many  who  adopt  it.  If 
their  confcience  condemns  it,  flill  they  will  rather 
retain  it,  than  diflent  from  the  fafhionable  world. 
Tfeey  have  not  fortitude  to  withfland  the  ridicule  of 
prontne  wits.  They  had  rather  incur  the  cenfurc 
of  their  own  mind*,  and  the  difpleafurc  of  their 
God,  than  ftand  difling^ifhed  by  a  fingularity  in 
virtue.  It  is  a  noble  refolution,  which,  in  times 
of  general  corruption,  will  fay,  •*  Depart  from  me, 
yc  evi]  doers,  for  I  will  keep  the  copimandments 
of  my  God/* — "  If  it  fecm  evil  to  you  to  ferve  the 
Lord,  choofe  ye,  this  day,  whom  yc  will  ferve  : — 
But,  as  for  me,  I  will  ferve  the  Lord/' 

III.  The  Apoftle  reprefents  thefe  Ephefian5,  in 
their  Heathen  ftate,  as  walking  **  according  to  the 
prince  of  the  power  of  the  air,  the  Spirit  that  now 
ivorketh  in  the  children  of  difobcdience/^ 

The  fcripture  teaches  us,  that  God,  before  he 
tnade  man,'  created  a  fuperior  order  oF  intelligen- 
ces, whom  he  placed  in  a  ftate  of  probation  ;  and 
that,  of  this  order  a  vaft  number,  rcvohing  from 
bis  government,  were  thruft  out  of  heaven,  their 
ancient  habitation;  and  are  now referved in  chains, 
under  darknefs,  to  the  judgment  of  the  great  day, 
■when  they  will  receive  the  full  meafure  of  thepun- 
ifhment  due  to  their  rebellion,  being  caft  into  the 
place  prepared  for  that  purpofe.  The  opinion  of 
Jews  and  Heatheps,   that  evil  fpirit?  inhabited  the 


13*  Didi^ofthe  {[Sxrm,  X^ 

Ipurer  rcgioos  of  our  atmofphcre,feettts  to  he  favor* 
cd  by  the  Apoftle,  who  calls  the  devil  «^  the  prince 
of  the  povyrcr  of  the  air" — and  evil  fpirits  "  the  ru- 
lers of  the  d^rknefs  of  this  world. '  Apd  by  oar 
.  iS^vior,  who  calls  them  "  the  power  of  daiinefs/* 

Theic  evil  fpirits  are  faid  "  to  worjc  i|i  the  chil- 
dren of  difobedience" — ''  to  chter  into  them" — **fiH 
their  hearts" — "  lead  them  captive  at  their  will/* 
And  the  wiqkednefs  which  prevails  i^  the  world  is 
afcrib^  to  them,  in  fuch  terms  as  impott,that  they 
iavc  much  influence  in  its  evidence  and  continue 
ance.  Wicked  men  are  faid  to  be  "  of  the  devil.*' 
They  arc  called  "  his  children."  The  promoters 
of  error  atid  vice  are  denominated  **  the  minifters 
of  Satan/^  And  the  place  where  wickednefs  and 
corruption  abound  is  marked  as    ''  Satan's  feat/' 

Thefe  fpirits  often  tcntft  the  godly ;  but  in  thg; 
diildren  of  difobedience  they  are  faid  to  ^ntcTf  tp 
dxveUy  to  work,  to  cxercffc  an  energy^  an  inwrought 
power;  for  thefe  yield  thcmfelvea  to  their  influ* 
cnce. 

The  number  of  evil  Spirits  is  very  gre^^t ;    bi^f 
there  is  one  dillinguifhed  from  the  reft,  and  called  . 
the  devil,  Satan,  the  prince  of  devils,  the  prince  erf 
the  power  of  the  air.     The  others  are  called  his  an- 
gels and  minifters. 

Thefe  Ephefians,  before  the  gofpel  came  among 
them,  "  walked  according  to  the  prince  of  darfcl 
nefs."  They  doubtlefs,  like  other  Heathens,  not 
pnly  obeyed  his  fuggeftions  and  did  his  works,  but 
paid  worfihip  and  did  facrifice  at  his  altar.  The 
Heathen  world  is  reprefented  as  the  kingdom  of 
5at?n  ;  and,  on  account  of  the  influence  which  he 
had  in  it,  and  the  homage  which  he  received  froni 
It,  he  is  called  the  gad  of  it.  That  direftion  of  the 
Apoftle,  concerning  an  excommunicated  perfon, 
**  that  he  fliould  be  cjeliyered  unto  Satan,"  proba*- 
bly  intends,"  that  he  Ihould  be  caft  put  of  Chrift^s 
church  into  the  world,  which  is   the  kingdom  o^ 


8iiiM.^.j  CkriJiaH  keiigion.  13^ 

Satan ;  M  dloold  be  conQdere^  scs  i  ^^tlleii,  oilci 
lirhp  had  revolted  from  Chrift,  ahd  joined  himfelf 
igain  to  the  Ungdom  of  darknefs.  . 

The!  iilfluence  of  Sauri»  tfaoUgh  j^reativ  diinih* 
iftied  where  the  gofpel  conies,  yet  is  not  wholly  ezt 
tlnguifted.  He  fiill  works  in  the  ungodly  ;  atid 
n^ca  the  faints  he  delires  to  have,  ihat  be  mky  fift 
Ihent  as  wheats— may  agitate  and  Vex  th^A  witli 
bii  temptationH*  In  #hat  maimer  he  works  iti  tht 
iiiinds  o^  men,  it  ik  difficult  for  us  to  fay  ;  bixt  tha 
mediuna  of  his  aci^s  feems  to  be  their  paflioiii  and 
lufts^which  he  inflim^  by  fuggefting  ieivil  thoughts;^ 
W  by  painting  images  on  the  fatlcy.  It  Was  by  the 
ararice  of  JUdas,  and  pf  Ananias,  that  he  entered 
Into  them  and  filled  their  hearts.  They  who  hav6 
lAeafure  in  Unrighteoufiiefs,are  the  perfohs  to  wbpm 
be  conies  with  all  deceivablenel^  of  unrighteoUfneJis, 
Skdd  in  whom  he  Works  Urong  delufions.  They^ 
Who, departing  froni  dae  right  way,  giVe  hised  to  fe- 
diicing  ipirits-^they  who,  l^iying  aflde  tht  plaiii 
inftru6Uons  of  fcripture^  yield  themfelve^  up  to  thd 
power  of  a  heated  imagixiation,  And  to  the  tondu£|b 
of  deceitful  workers,  are  the  perf ons  tb  whom  Sa« 
t$ti  transforms  himfelf  ihto  ail  angel  of  light.  Tha^ 
we  may  fecure  ourfelves,  then,  from  his  flibtil  in- 
fluence we  mtitt  mortify  our  lufts,  rule  our  paf- 
fions,  reitrain  the  wild  falliej  of  fandy,  ^nd  f^IloD^ 
the  plain  dilates  of  divirie  revela^tipn.  Our  moth* 
^r  Eve  was  hot  drawn  into  difobedience,  until  ihe 
i>egan  to  liften  to  th^  devils  perverfe  interptetsttiotl 
6f  God's  comtnand,  aiid  to  imagine  there  might  hd 
in  it  fbme  hidden  fehfe,  which  her  own  fdgacity 
bad  fldt  difcdvered.  llie  Apoftle  eipJrcflcs  hi^ 
cteicem  for  the  Corinthiaib,  *•  left,  as  the  ferpe^tf 
beguiled  Evi  through  hii  fubtilty,  fo  their  mindi 
ftould  hi  corrupted  froni  the  fimplidty  that  is  id 
Chfift.'' , 

IV,  The  Apoftle  fays,   *^  We  all,  in  lii^c  patt; 
hMd  our  converfation  among  the  ebildreh  6f  dif&4 
I 


134  DuUeso/the  [Serm.  X. 

bedience,  in  the  lufts  of  the  flefli,  (ulfiUiog  the  dc« 
fires  of  the  flefti  and  of  the  mind." 

The  wickedhefs  of  finners  conf^fts,  not  merely  ia 
their  evil  works,  but  efpecially  in  the  corrupt  dif« 
pofitions  which  prompt  them  to  ihofe  worki> 
'  Thefc  difpofinons  are  of  two  forts  ;  "  the  lujls  of 
the  flf/t ;  and  the  dcfires  of  the  Jltjh  and  of  the 
mind  r  ^^  of  the  Jlyhly  mind — the  mind  funk  into 
a  fenftia!  frame,  and  devoted  to  carnal  interefts. 

The  luds  of  ihtfcjh,  properly  fo  called,  are  the 
vices  of  fenfuality,  which  have  their  origin  imme* 
diately  from  the  flefti ;  fuch  as  intemperance,  un- 
cleannefs,  debauchery  and  excefs  of  riot.  The  de* 
fires  of  the  fjelhly,  wf ndi  are  the  lufts  which  arifc 
from  the  corruption  of  the  mind  in  its  connection 
with  flefh  ;  fuch  as  pride,  malice,  envy,  wrath,  ha- 
tred, ambition  and  covetoufnefs.  Thefe  two  forts 
of  fms  the  Apoflle  diftinguiJDhesin  his  epiftle  to  Ti- 
tus. *'  We  once  ferved  divers  lufts  and  pleafures 
«— and  wef  lived  in  malice  and  envy,  hateful^  and 
'hating  on^  another/'' 

The  Apoftle  fays,  "We  all  had  our  converfatioii 
Jn  the  lufts  of  the  flefli/'  ^     , 

Every  unrenewed  perfon  is  under  the  power  of  a 
carnal  mind.  No  man,  indeed,  lives  in  the  induU 
'gence  of  every  luft  ;  for  fome  luft^  are  inconfiftent 
Withdthers;  and  that  which  predominates  will  nat- 
urally excltide  thofe  which  oppofe  the  gratification 
ofitfelf*  Covetoufnefs  make^  fome  men  temper-r 
ate ;  and  pride  makes  others  liberal.  The  denial 
of  pariicnlar  lufts^is  not  a  concluftve  evidence  of  a 
fanSified  heart.  If  any  man  be  in  Chrift,  he  is  a 
ttew  creature,  all  thiiigs  are  become  new.**  Though 
no  rnan  indulges  every  vice,  yet  every  unregener* 
ate  man  obeys  the  carnal  mind  in  fonie  way  or  oth- 
er ;  and  whoevet  is  under  the  dominion  of  any  xxvh 
gocfly  luft,  vicious  habi^i  of  evil  paflion,  is  in  a^ 
ftjite  of  unregeneraey. 


ti)LM.  X3  ChnJUaii  Religion.  #35 

V,  Tbe  Apoftletdds,  '*  Wcwcrc  hypataxrtcUU 
igm  of  wtith^  even  as  others^"'  Tlie  words  are 
|MXsUd  10  tkofii  in  the  5th  chapter ;  <<  No  unclei^ 
]pevfoii  Or  tOfilMi  imsi»  who  is  an  idolator,  hull 
«iif  si^ieiicanotia'die  kingdom  of  Chrift  and  c^ 
Cod^'^JLflriHit  oackamieOi  or  covctoufnefs  be  (Maoei 
raaati  aaKMOf  XQVffer  becaufe  of  thefe  things,  oom^ 
e^die  wnuh  of  Ood  isfcm  the  cbildrtn  of  difobe^i 
diente.^ 

The  ApoAle  heM  o^ttlsljr  wai^ns  us,  that  thii 
indnlga&ce  of  canud  lufts  and  pMfions ,  brings  oa 
tnen  die  wmdi  of  God.  Annnd  funk  into  carnal- 
ity is  incapsble  o(  a  rational  IFelicity  ;  it  is  niifenU 
Ue  in  itfietf^  and  from  its  own  corruption  and  per. 
tttrfeneff*  ' 

'  Kbui  is  hy  die  Author  o^  hh  nature  endued  witb 
trafon,  as  the  fuperior,  prefiding  faculty,  if  thia 
is  (i]^)]tded  to  the  fatfts  and  paffions,  the  order  o£ 
siatiire  is  inserted,  the  law  of  creation  triolated,ana 
the  Creator  difluMmcd  and  offended. 

Let  no  man  p]ead»  tiiat  by  fulfilling  ihe  lufts  of 
tne-fleih  and  of  tke  mind,  he  follows  nature.  The 
▲po&le  teaches  us,,  that  our  nature  is  corrupted; 
^^ftAorefore  oiir  tmfinefs  is  ndt  toi  obey  its  prb«7 
penfities,  bol  tb  fedify  its  diforders.  We  are,  hf 
Mturcj  chil^rta^  ctf  difoBedience  and  of  wrath.-^ 
We  ccwie  on  the  Ibge  of  the  world,  with  fuch  adi 
innate  dmravi^^  as  draws  us  into  evil  alid  expofes 
ns  pb  wSitry.  Ndw  if  our  nature  is  depraved  ana 
4^«mid  become  carnal,  then  mere  propenfity.  and 
bHnd  indiimtion  cannot  be  a  rule  to  guide  our 
ttm^du  ftcafon  muft  prefide  over  the  paflions  ; 
^  ittd  that  it  mihr  preiide  Vith  equity^  it  mui(  take 
ils*4itediona  irom  the  light  whick  God  has  dveii 

'    gofpd.     The  work.  6f  reftbvatipn  reubtes 
to  Its  place,   aind  brings  the  Kelh  ^ndcr  it^ 


.%  the  word  ikifi<rf,in  our  text,(bnie  linderftanaL 
idati  and  Inppofe  ^  Apo^  to  mea|](, ''  thdt  by 


i|«  Duties  «f{ki  fSinjifcX; 

wfkth,  hkiFffii  fulfeted  ih<^  di^Yes  rf .  m  ^^r^^ 

Mt  if  ke  2Ldm\t,lhit  by  faalu^  cfe(«  Apeftf^  Ittt^tMIS 
fiabk,  Rill  ifhe  ftoife  <^nclft£^  #iR  Mldf^,  thM 
ifanba^  nkfureis  ih^a  ff^e  of  d^ittvify  j  ft^  B# 
feys,  «  We  (?//  haddu^  cotivtffftflSH  itt  the  taft^  oi? 

utt*  Were  chflclrencf  wrath."  K  this  i§  xfic  dhit^ 
afiler  of  all  men,  until  they  are  renewed  by  jgrice, 
*re  mud  fup^ofe,ffiat  feme  niorS!  (Aftwdftt  hastak- 
ttr  plaee  iii  oiit  hamri  ;  6f hef wHfe  *»re  catihbt  jfct- 
Cthitit  for  this  uttiVerftl  j^revifetite  6f  iVficftcdiitft^ 
K  there  werfe  ra  the  mind  nb  cVH  feias,  fetie  sk!I  w^t'ii 
inBtned  rather  to  virttoc,thaii  t<y  Ytce,why  are  there 
not  fpme — a  few  at  lead — who  efcape  thefe  cril 
habrts,  aiid  obtain  falvatfoh  wfehout  a  rcnciral  of 
iheir  nature  ?  Whatever  be  the  fefife  of  this  p^rtitu 
tilat  word,  the  general  doftrine  is  the  fatte,  that 
ill  have  finned  ;  and  iill  Aeed  retidVation  l^  thfc 
Spirit,and  pardon  through  ehe  blood  of  JefnsChrifl. 
'  We  fee,  from  the  Apoftles  d«fcripti6ti.  What  is 
Ae  awful  condition  of  itnpeniteht  fiWers.  They 
ate  dead  in  their  fins,  and  condemned  to  etemaa 
death.  They  follow  the  corrupt  *rays  of  a  guiltjr 
World  ;-^they  afc  led  Captive  by  Satan  j^-^they  ard 
flavcs  fo  the  Inrfts  of  the  flefh  and  the  paffions  of 
die  mfnd  ;-^they  are  under  the  wrath  of  a  holy 
Cod.  (>  finners,  eaii  you  believe  that  thiis  is  youx* 
conditio^,  arid  yet  remain  in  thoughtlefs  feeuri. 
ty  ? — Awake  :  Tlee  from  the  wrath  to  cbme ;  lay 
Sold  on  the  hope,  #hich  the  gofpel  fcts  before  you. 

Some  perhaps,   wifll  fay,   "  This  defcription  a- 
greed  well  to  the  charafter  anild  condition  of  tKofii 
ancient  Heathens — but  it  will  not  apply  to  us,whtf 
enjoy  that  gofpel — for  we  harve  never  rut  to  fuch' 
exceffcs  in  vice  as  they  had.'* 

Be  it  fo  :  Vet  j^emember,  that  this  gofpel  is  the 
gift  of  God,  andf  for  it  you  are  accountable*  If 
you  have  not,  like  them,  abandoned  yourfelv^^ta 


tbc  groffeft  forms  of  vice  i  it  it  b^afuft  yiw  have 
been  placed  under  fuperior  light,  and  enjoyed  a 
happier  education.  Blefs  God  who  has  made  you 
to  differ  ;  and  confider  alfo,  that,  under  your  cir- 
cumftances,  l<t6  <^g»^  <S  tl5e;tnaf  Qivolve  you 
in  equal  guilt  with  them.  If  you  have  that  know- 
ledge  of  God  and  religion^-^hofe  motives  and  en« 
conragements  to  virtue— thofe  difcoveries  of  the 
wrath  of  God  againft  atl  ungodKnefs  and  unright* 
eoufnefs  of  men — thofe  hopes  of  pardon  and  grace 
through  a  Savior,  which  they  never  had,  then  the 
cxcufes  which  might  be  pleadjod  /or  them,  cannot 
be  admitted  for  you.  And  if  they  were  children 
•f  Vrmthj  becaulis  ^y  waHced  accordingTto  the 
0ouyis  of  this  world— indulging  the  lufts  of  the 
i^efh  ^nd  th«  defires  of  the  mir»d,  hpw  m«ch  more 
are  you  c^ldren  of  wrath,wi)i]ey<m  walk  like  them. 
Remember  loo,  that  tboogh  you  may  not  have 
4ndtAged  ^  Ihe  lufte  ai^  vices,  which  fome  oth. 
«n  bdive  itfne,  y^^  if  yoo  are  children  of  diiiobe^ 
dience,  you  can  no  more  be  f|ved  without  reno-» 
vation  of  heart  and  repentance  of  fin,  than  they 
j^m.w^'-— 4pcl  rcp^qt^nce^  in  it3  general  nature, 
uniuft  be  tb^  fame  in  you,  ^  in  ibem; — ^venji 
^anj[e  of  bfi^it  i^gm  the  love  of  fin,  tp  the  love 
of   God's  commands.    If  ypu  think  this  Kpent. 

lUKpe  nec^ry  fqr  fopie  grpfs  (i»ner$ know,  it 

U  a^  UfcqOkry  far  yoii,  as  fo^  them.—'- — If  you  be^ 
licve,  <h9t  great  fiuQcxi  ^re  children  of  wrath-^ 
l(i^w,  th?it  aP  finnpn  are  fach.  And  fuch  are 
you,  while  the  love  of  fin  reigns  in  your  hearts, 
idl^mpgh,  by  the  re4;raipts  qf  God'i  Providence 
{Kid  gc^ce,  you  ^ave  bf ^n  kept  hack  from  fome 
^irieOiimp^p^s  ftna,  Thiok  ferioufly  on  your  guilt 
and  4^i^er,  ^nd  ^pply  to  God,  who  is  rich  in  mer* 
ry,  that  he  wonMquickep  you  together  with  Cbrift, 
j^d  raife  you  wpji  and  mak^  you  to  fit  together 
with  him  in  Iway^nly  ph»cc^ :  For  by  grftCfc  yc  arc 
favcd. 

?3 


SERMON     XL 


SPU£SIANSii.4,5,6,r. 

Mut  God,  who  is  rich  in  merq/,  for  Us  grest  tou- 
^'  wherewith  he  loved  us,  even  when  we  were  dead  im 
fins,  hath  quickened  us  together  with  Chri/f,  (fy 
grace  jfe  are  Jdved)  and  hath  rai/ed  us  up  togethet^ 
and  made  us  Jit  together  in  heavenly  places  in  CkriM 
Jejus,  that  in  the  ages  to  come  he  might  Jhew  ih^ 
exceeding  riches  of  his  grace  m  bis  ^indfefi  topar4 
us  by  Jefus  Chrifi. 

IN  tlie  preceding  yerfet,  our  Apoftle 
defcribes  the  deplorable  ftate  in  which  the  gofpdi 
^ound  the  Ephefiatns  and  other  Gentile  nations^ 
when  it  firft  came  among  them. 

In  the  words  now  read  we  fhall  contemplate^ 
the  happy  change  which  the  gofpel  made  in  tliem 
'-^the  rich  mercy  of  God  in  efi^ding  this  change—; 
and  the  General  purpofe  of  God's  particular  mercy 
to  them. 

!•  We  will  confider  the  happy  change  which 
the  gofpel  made  in  the  Epbefians— a  change  nok 
peculiar  to' them^  but  common  to  all  fincfere  be^ 
iievers.  *^  He  hath  quickened  us/  raifed  us  tip, 
and  made  us*  fit  together  with  Chrift. 

i.  tie  hath  quickened  us,  or  made  us  alive  with 
Chtifl,  in  oppofition  to  the  (late  before  defcribed*, 
^hen  we  were  dead  in  trefpaffes  and  fins. 


Serm.XIJI        ChriJHan.Rdigkru    .  139 

Tiae  ChriftiaD9(  arc  dlivt^  as  they  have  fpi  ritual 
Jenfes  and  appetites. 

Tlic  ^s  of  their  nndcrfianding  are  enlightened  to 
di/ctm  the  things  of  the  fpirit  of  God  in  their  truth 
and^importaoee.  Thejr  look  at  things  future  anj 
onfeen,  and  regard  them  as  real  and  prefent. 

The  heart  of  Jione  is  changed  into  a  tender  and 
Jenfiile  heart.  They  can  now  be  pierced  wiih  the 
ccmvidion,  and  pained  with  the  burden  of  fin— - 
they  /eW  their  weaknefs  and  need  of  grace  to  help. 
They  tremble  at  God's  word,  and  are  afraid  of  his 
judgments.  They  are  watchful  againft  temptationa, 
and  when  fin  furprifes  them,  their  hearts  fmiie  them 
*  with  gocUy  forrow.   - 

They  favor  the  things  which  are  of  God.  Hav- 
ing iafted  that  he  is  gracious,  they  hunger  and  thir/l 
af^r  frdh  fopplies  of  his  grace,  and  defire  the  fin- 
cere  milk  of  his  woid,  that  they  may  grow  thereby. 

Tbey  arc  feroent  in  fpirit,  ferving  the  Lord— 
sealoQS  to  vepent,-  and  to  maintain  good  works— 
carefiil  to  know,  and  affive  to  do  God's  will — to* 
lidtous  to  fecure  his  favor,  and  ftand  approved  in 
bis  fight.  ^ 

They  have  fpiritual  fnotions.  The  divine  prin« 
dple  within  them  direQs  their  thoughts  toward 
God,  and  their  courfe  toward  heaven.  They  walk 
with  God  in  newaefs  of  life — th^y  run  the  way  of 
his  commandments.  Waiting  on  the  Lord,  they 
renor  their  ftrength,  mount  up  with  wings  as  ea- 
^es  ;  they  run  and  arc  not  weary — they  w^  and 
faint  not. 

They  have  fpiritual  pleafures^  which  once  they 
were  unacquainted  with— pleafures  refulting  from 
a  f enfe  of  God's  favor— from  a  confcioufnefs  of 
fincerity — ^from  a  hope  of  immortality — from  a 
vidory  over  fin— rfrom  communion  with  God — ^and. 
from  anticipations  of  glory. 

They  poITefs  fpiritual  powers.  Strengthened  with 
fflight  by  the  fpirit  in*  the  inner  man,  they  car\  bea,c 


tude— perform  duty  with  Ghe€ffulfUt(jbrMk«d  «tt- 
^ounter  temptations  with  focccfs« 

Tbev  ^r(m;  in  grace.  Seofible  pf  the  ipqpierfe^k^ 
pf  all  their  attainment!,  they  defire  to  alwondinom 
^nd  mprein  knowledge,  fait^t  lo^maod  every  good 
work,  and  tp  rcadi  the  Allure  of  pofed  m9n  in 
fhrift. 

The  Apoftle  fajri,  "  We  4^9  qviicke^ied  together 
fithChrtfi." 

pur  fptritual  life  comff  thri^h  Aifflt  ''  He  baro 
pur 'fins,  that  we,  beinjg  dead  tp  ^p,  (houldlive  tp 
xighteoufn^is/'  It  is  through  his  attonement  an^ 
^nterceflion,  tl^at  God  grants  the  external  pucaa^ 
of  life,  and  his  qi^ickefiing  Spirit  tg>  aitend  them. 
V  We  are  faved  by  the  renewing  pf  the  Holy  Ohpft, 
l^hich  God  has  (bed  00  u#  through  Chrift/' 

Tl^e  fpiritual  life  in  be)if vers  is  ionf^rmti  p, 
ChriJ;*  They  \k^vt  the  fan^  mind  which  was  in 
bi.m.  (lis  life  ^  manifefted  in  theip.  Hoace  \^ 
|s  f?jid  to  be  Jormti  in  ihimt  a«i4  they  ase  laid  to 
ffrow  up  ifi  all  things  int^  AfW. 
^  s.  Go4  hath  ftft/l^l  m  uf  together  with  Ch^* 

pn  the  certainnr  of  his  rdf^rredion  depends  th^^ 
^piri&dit  oif  the  go^.  ^'  If  he  be  not  rifen,  qqt 

freachifig  is  vain,  ^n^  your  faith  is  alfo  vain*^ 
jils  being  the  foi^ndation  of  the  ^diriftiaa  fiaith. 
Pod  took  pare  that  i|  ihould  be  firmly  eftsd>lilhe4 
by  the  pircumftanees  of  thefa3f--by  the  teftisnonir 
of  angels  an4  metirr^f  frbpos  and  e^emses-*!-4l|r 
^umerous  miracles-— and  by  the  fulfilment  of  Au 
yers*  prediAipns  of  the  indent  projpfac^  and  of 
the  Savior  himfelf.  Htnce  the  Apoftle  fays,  •*  Hti 
was  declared  tp  be  the  Son  of  God  oiiA  fpinr^  bf 
]|us  refurredion  £rom  the  dead.*' 

God  is  faid  to  haveJ^aifed  up  betieverse^i^  him^ 
l^lit  pajl  time  is  ufed  for  the  jyi/bisf€  to  exprcis  du: 
jcrtainty  of  the  e?ent.  - 


WB8rdvtxv6S6xm  is  thB  pre^f  and  tke  ^Afm  of 

it  18  the  prnf  of  theirs;  ^  Now  is  Chrlft  rifen 
^  liecoitie  the  fitft  fraits  of  them  that  flept/'  Th# 
firfk  fmits  »pe  the  pledge  of  thd  harveft.  ''He  is 
tiK  liead  of  die  body,  the  church,  who  is  the  begin-  . 
ping,  the  A^  iKmi  from  the  dead."  If  the  head 
is  raffed,  the  members  united  to  it  will  rife  alfo. 
f*  if  we  bdiei^e,  that  Jefes  died  and  rofe  again,  ev-i 
en  fo  them  that  fleep  in  Jdfas,  will  God  bring  with 
imn"  Chritft  refonrefiion  fiiews  our  refurreftion 
to  be  pof&Ue,  and  it  confirms  the  truth  of  the  gof- 
f^  which  declaims  the  event  to  be  certain.  ^*  God 
hsa  begotten  us  to  a  lively  hope  by  the  refarreQioci 
of  Chrift/'  On  the  ground  of  this  aflurance,  be- 
Jievei«  are  faid  to  be  raifed  with  him« 

His  refttrreSiofi  is  the  patiem  of  theirs.  "  W^ 
l^k  fm  a  Savior  from  heaven^  who  ihali  change 
pur  vile  body,  that  it  may  be  fafliioned  like  to  his 
glorious  body .^  Being  pUnted  together  in  the  like- 
jm{s  mf  his  d^^,  we  ftall  fpring  up  alfo  in  the  like.. 
jpefs  of  his  refurre^ion/*    The  Apoftle  adds, 

3.  God  iMieh  ma^e  ps  J^t  together  iii  heavenly 
^ces  in  Chrift. 

Chrift's  entranpe  into  heaven^  is  a  full  proof  of 
^e  inal  falvatioti  of  believers.  He  as  their  friend 
and  patron  is  gone  to  prepare  a  place  for  them;  to 
tdke  poffieffion  Cff  the  purchafetl^inheritance  and 
|Kep  it  m  referve  until  their  arrival.  They  arc 
f|id  to  €t  with  him  in  heaven,  becaufe  he  fits  there 
lor  dim,  to  take  care  of  their  infereft,  and  in  due 
time  will  bring  them  to  fit  where  he  is.  *^  Thei): 
^fe  is  bid  #ith  Ohftft  in  God,  and  when  Chrift 
fliail  appear,  they  will  appear  with  him  in  glory." 
^ThtiT  faappinefs  will  greatly  confift  in  being  witl^ 
tarn.  This  was  his  prayer  for  his  difciples ;  *«  Fa. 
thcr,  I  will  that  they  whom  thou  haft  given  me, 
may  be  with  me  where  1  am,  and  behold  my  glo- 
fY{'   This  was  St,  Paur^  confolation  in  his  pcrfc- 


tit  PidHs^Ue"        [SttM-Xn 

tntiam ;  ^^  If  we  be  <ka4  with  ilm,  we  fltall  alfa 
live  with  him  ;  if  we  fuffer  with  him,  we  (hall  alfo 
rdgQ  with  him."  This  was  his  joy  in  the  profped 
of  death  :  ^'  We  are  confid^it  and  willing  to  be  ab- 
fent  from  the  body^  and  prefect  with  the  Lord/' 

How  vaft  is  the  change  produced  in  thofe  wha 
have  received  the  gofpel  with  faith  and  love  !— 
Once  dead  in  their  Cds,  children  of  wrath,  con« 
demned  to  eternal  punifhment,  they  are  now  quick- 
ened with  Chrift,  mifed  up  and  made  to  fit  with 
him  in  heavenly  places*  They  have  pafled  from 
death  to  life — from  guilt  to  pardon — from  enmiti^ 
to  peace  with  God  ;  and  of  the  children  of  wram 
they  are  become  heirs  of  glory. 

Our  text  leads  us, 

IL  To  contemplate  the  meriy  of  God  in   thii 

great  change*  ^^  God,  who  is  rich  in  niercy,  for 
is  great  love  hath  quickened  us  with  Chrift«  By 
grace  are  ye  faved*'* 

Mercy  is  a  particular  bratich  ci  goodnefs^  whic^ 
IS  a  dirpofition  to  communicate  happinefs*  Good* 
nefs  regards  its  objefis  as  capaUe  of  happinefs* 
l^rcy  refpefb  them  as  beings  in  a  ftate  of  mifeiy 
or  danger  ;  and  it  operates  variofifly,  according 
to  their  drcumftances,  by  averting,  fufpending« 
moderating,  or  preventing  their  mifery,  or  over- 
ruling it  to  their  bmeSt, 

The  mercy  of  God  is  in  fcripturc  illuftrated  by 
^hat  compa^on  which  we  feel  in  the  view  of  othr 
prs  in  diftrefs.  He  condefcends  to  fpeak  after  the 
manner  of  men,  and  to  reprefei^t  hi^nfelf  as  grUvc4 
and  even  affiSed  in  our  affliflions,  and  as  feeling 
ibis  bcari  iurned,  anc}  his  borMcls  moved,  when  he  in^- 
fli6ls  on  lis  his  holy  corre£lions.  Such  expreffioos 
are  ufcd,  not  to  fignify  that  there  is  really  any  com- 
motion in  the  divine  mind,  but  to  give  us  a  tnorf 
familiar,  as  well  as  mpre  c^xalted  idea  of  the  dit 
yinemycy. 

V  God  is  rich  in  mercy/'  .^^ 


SiRii.  XT.3        CkriJUm  Md^gimu  t4$ 

His  mwcies  are  ridi  in  tntMl.  They  aw  aat 
cc^fined  to  us  :  They  fill  the  eadh-^they  are  great 
unto  the  heavens — they  fpread  over  all  his  moA$. 

They  are  rich  in  mmhn.  **  How  predoot  art 
God's  dioaghts  toirard  u%  1  How  great  is  the  fum 
of  them  !  If  we  would  count  them,  they  are  mort 
than  the  fand." 

Thc^  are  rich  iu  mfptft  of  cm^bnc^.  They  flo« 
in  an  nninterropted  ftream.  They  endure  continii« 
My*  We  are  loaded  with  them  daily.  When  w% 
lie  down,  and  when  we  awake,  we  wtt  ftill  with 
God. 

They  are  rich  in  variety.  By  them  we  arc  re« 
lievedia  trouble,  foppliedui  want,  protefi^Mliii 
4ianger,  comforted  in  forrow^  guided  in  doubt,  fe- 
cur<xl  in  temptation,  ftrengthoiod  in  weaknefs  and 
preferved  to  falvation. 

They  are  rich  in  vidae.  '^  God  is  our  fun  and 
fliteld,  he  gives  grace  and  glory,  and  no  good  thing 
will  he  withhold  from  them  who  walk  uprightly/' 

The  Apoftle,  having  aflerted  in  general  terms, 
that  God  is  rich  in  mercy,  felefis  a  particular  in-r 
Hance  to  illuftrate  the  do£lrine.  **  For  the  great 
love,  wherewith  he  loved  ut,  when  we  were  dead 
in  fin,  he  hath  quickeiKd  us  with  Cbrift/'  And 
greater  love  cannot  be  imagined. 

Htfirfi  loved  us.  His  love  to  us  originated  with 
himfdf.  '^  He  faved  and  called  us,  not  according 
10  our  works,  for  we  we  were  dead  in  fins,  but  acp 
cording^  to  his  own  porpofe  and  grace."  **  It  was 
in  his  own  felfaloving  mercy,  that  be  gave  his  Son 
to  be  a  propitiation  for  us — that  he  blefled  the 
world  with  the  light  of  revelatioii-*-tbat  he  aflSgn* 
cd  us  a  place  within  this  glorious  light— that  be 
hath  fhined  into  any  of  our  hearts  and  given  the 
light  of  the  knowl^lge  of  his  glory  in  the  face  of 
his  Son. 

His  love  appears  the  greater,  hecaufe  it  is  exer* 
^ed  toward  us,  thrm$fh  Jfejks  (Shrij^.    ''  He  th«t 


144  ^Mksi^fih  X^tMuKt 

Mitmed  np  liis  Sob  for  ms,  hov  ihril  fas  not  urith 
ilim  jsdfe,  freely  giveos  all  idiifigi  ?-' 

His  love  fluttes  AUl  tuigliter,  i^heoi  wc  con&der 
trhat  a  Bdog  he  u. 

-  He  is  infinitely  ihimt  m.  ^^  He  humbbs 
lumfelf  to  iiehoid  the  things  jv^oh  are  in  beav« 
en  ;*'  much  more  to  regard  the  things  which  ane 
<m  earth.  We  tread  on  worms  «hd  jnfe&  without 
concern,  for  we  think  them  too  i^Dpiotent  to  take 
tfeveinge,  and  too  contemptable  to  defer^e  regard. 
I!k>e6  God  treat  us  with  this  indiffelrence  ?  The 
ftars  are  not  clean  in  his  fight  :  How  much  left 
inan  who  is  a  worm  ?'^— "  Yet  he  vilits  us  every 
moment/* 

He  hfelfsuficitiU.  His  happinefs  is  in  himCdi^ 
♦*  If  we  fin,  what  do  we  to  him  ?  And  if  we  are 
righteous,  what  receiveth  be  at  our  hands  ?*'  Hip 
inercy  is  wholly  difinterefted*  It  is  wbat  we  did  not 
4eferve,  and  cannot  remunerate.  Our  impoteMe 
cannot  give^  nor  can  his  fuloeCs  recdve  a  recam* 
penfe. 

^*  He  is  not  woHhipped  by  men's  haids,  as  if 
he  needed  any  thilig/*  All  creation  was  his  work^ 
and  is  at  his  command.  If  this  were  not  fufiideot 
^r  bis  purpofe,  be,  who  has  the  leiidue  of  the 
Spirit,  can  call  into  exiftince  other  fyftems  to  dif* 
|>1ay  his  goodnefs,  wifdom  and  power.  There  is 
xeafon  to  believe,  that  men  make  but  a  fmall  part 
pf  the  intelligent  univerfe.  Certainly  tfaere  are 
orders  far  more  ppble  than  we ;  and  pr^ably  th^ 
ore  far  more  numerous.  How  wonderfulit  is,  thai 
amidft  the  immenfity  of  God's  works,  our  race  ia 
fo  n^ercifully  remembered } 

His  mercy  appears  QKure  rich  and  glorious,  wbevt 
we  contemplate'  it  in  comiexion  with  his  pwrUy* 
His  holinefs  abhors  fin,  and  yet  his  n^rcy  can  for, 
give  it.  Our  readinefs  to  forgive  is  often  an  indif- 
ference to  fin,  rather  than  a  love  of  mercy.  But 
•God's  xt^trcy  to  finneri  is  pot  at  all  reftraine^  %^ 


S^M.  Xrj  Chrijtian  Rel^ion.  145 

his  b^rtd  el  thetr  fiai.  He  would  not  dMt  mq^ 
fflsoald  ^eri(h,  bttt  llMt  nil  fliduld  come  to  rep^ou 
sMoi  I  aiid  them  #h(>  repent  he  atoamhatly  fmu 

Thto  gofpel  gives  os  t&e  twft  essalted  doncepu 
tions  of  iGodts  chafii£ker.  That  he  is  good  ahd 
teerdfiU  is  a  diSite  of  iisafon  :  Bot  tfaat  greai  hv 
^Therewith  he  lovied  m  it  cKf^overed  only  by  the 
revelatton  of  Chr'ift.  The  light  of  ilature,  whatev^ 
er  hifit^  it  may  be  fttpp^fed  to  give  ua  conccroiog 
the  cliara&er  of  Gdd,  conid  tkvcit  teaoh  trs  thit  &• 
ilrill  be  iherdfttt  t<r  Jinners-^rAercifvil  to  m-^-toer-i 
dfill  in  Ms  of  thai  partiimlaf  xM^ ;  for  his  tnercjr. 
13  direfted  by  wifdom ;  and  wt  cannot  determine 
how,  attd  to  whom  it  will  be  exercifed,  becaufe 
withoat  hrfbrmation  from  him»  we  cannot  judgt 
what  his  wifdom  wilt  fee  to  be  bell.  To  revela* 
lion  therefore  we  are  wholly  indebted  for  ow  af*- 
furance,  that  God  will  paidcu  fin  on  repthtanoe^ 
give  his  Spirit  to  them  who  afk  it,  and  bellow  c* 
Mmal  life  on  f hem  who  {OfitfiAly  (^ominue  in  weU 
doing. 

IlL  We  are,  laflly,  to  eonfider  the^/n^a/>piu> 
pofe  of  God's  partmdar  mercy  to  thefe  Epbefiam* 
*'  God  quickened  them-^-ihsft  in  the  ages  to  come  h« 
might  fliew  the  exceeding  riches  of  his  grace  in  his 
lundnefs  to  them  by  Jefus  Chrift."  ''  For  this  canftt 
alfo  Paul  obtained  mercy,  that  in  him  firft  JefttS 
Ghrift  might  (hew  fdrth  all  longfufFering  mr  a 
pattern  to  them  who  ftiould  afterward  believe." 

God's  ways  are  not  as  ours.     It  is  by  a  labored 

{rocefs  that  we  accompliih  a  lingle  purpofe  :  He 
y  the  fame  rtieans  brings  about  many  purpores« 
In  the  exercifes  of  his  mercy  toward  particular 
finners  he  deGgns  not  thtir  benefit  only,  but  that  of 
4thet^  alfo.  His  mercy  in  reclaiming  one  tranC 
greObr  may  operate  to  the  fair ation  of  thoufands  ia 
0tgts  to  come^  The  converiion  of  this  (inner  noC 
only  encourages  others  U>  feek  God's  mercy,  buf 


14^  D^^s  of  the  [Serm*  Xl< 

alfo  places  thii  pctfon  in  a  iGtuaUOD  fior  more  esL'^' 
tenfive  ufefulncfs.  He  iv^ho  brfore4eftroyed^  now 
pfOfiotes  roudb  good*  What  a  vaft  and  laftiog 
benefit  to  the  irorld  was  the  converfios  of  the  A^ 
poftle  Paiil  ?  He  obtained  mercy,  not  for  his  omi 
Lke  only,  but  rather  that  he  might  Hand  an  ra-* 
couraging  pattern  of  divine  g^ace»  and  might  go 
and  preach  among  the  nations  the  unfearchable 
riches  of  Chrift«  Paul  calls  himfelf  the  chirf  of 
finners.  .  Some  not  fo  guilty  as  be,  may  have  per-i^ 
tlhed  in  their  (ins.  Is  God  partial  then  in  beflov« 
ing  his  grace  ?  No  ;  but  he  ir  fovereign.  And 
nmy  he  not  do  what  he  will  with  his  own  ?  They 
who  periCh  have  abufed  and  forfeited  bis  grace. 
Is  he  unjuft  in  Avithdrawing  it  ?  What  if  fomc 
iBOre  criminal  than  thefe  are  recovered  hy  abund- 
ant grace  ?  Is  there  unrtghteoufnefs  with  God  ? 
By  tio  means  :  For  the  recovery  of  thefe  is  defign-^ 
ea  for  the  benefit  of  laany,  and  is  a  prejudice  to 
none*  Paul,  who  had  btien  a  great  finner,  was  Fe« 
claimed  by  a  diviHe  vi^oe  and  fupematural  light 
from  heaven.  Why  was  not  the  fame  favor  vouch-^ 
fafed  to  many  others,  who  had  done  lefs  than  he 
to  injujte  Chrift*s  caufe  ?  The  anfwer  is ;  God  had 
done  much  for  them  :  They  bad  no  ground  of 
complaint.  But  he  reclaiined  this  o£Fenderj  be.r 
caufe  he  was  a  fit  inftrument  to  carry  into  effeft 
the  grand  purpofes  oi  grace,  in  behalf  of  fallen 
men,  *'  He  was  a  cbofen  vefiel  to  bear  Cbrift'? 
name  before  the  Gentiles  and  kings,  and  the  child- 
ten  of  Ifrael."  His  capacity,  education  and  cir<* 
cumftances,  rendered  him  a  proper  perfon  to  be  em« 
ployed  in  fpreading  ^e  gofpeU  And  therefore, 
God's  fpecial  mercy  to  him  in  his  converfion,  was 
general  goodnefs  to  mankind. 

The  gofpel  difpeniation,  in  which  we  are  moro 
immediately  concerned,  was  intended  to  ferve  fome 
ufeful  purpofes  among  other  intelligences.  Chriif 
fo  made  b^d  over  all  thipgs  in  heaven,  as  well  as. 


Snui.  XI.J  CAriJUait  Rdigion.  147 

in  earth,  Tbt  angda  defire  to  look  into  the  mar* 
velioas  fcheme  (^  man's  redemption.  The  utt« 
fearchable  riches  of  Chrift  are  preached  to  men, 
s^  only  to  make  them  nnderftaad  the  myftery, 
which  frcMn  the  begtnning^  has  beoi  hidden  in  God, 
hat  alfo  that  unto  principalities  and  powers,  in 
heavenly  places,  migl^  be  known  by  -the  churchy 
the  manifold  wifdom  of  God. 

And  not  only  God's  gracious  difpenfatioa  to 
fallea  men,  but  alfo  his  righteous  feverity  toward 
irredaimable  oflFenders,  is  defigned  for  extenfive 
beneficial  influencr.  His  providential  chafteningv 
are  intended  for  the  warning  of  beholders,  as  well 
as  for  the  reformation  of  the  fsfferers.  His  judg- 
ments are  fent  abroad,  that  the  inhabitants  of  the 
world  may  learn  righteoufnefis.  And  even  the  fiu 
Hal  puniSunent  of  the  impentt^it  may  probably 
pronote  fosM  of  the  benevolent  ends  of  God's 
moral  govemnient^  and  be  forever  qf  ufe  to  other 
intelligent  beings. 

We  are  not  to  imagine,  that  God  will  injure  ent 
for  the  greater  good  of  afwthir,  or  of  a  number* 
To  inflid  undeferved  puniihment,  wcmld  be  injuf-f 
tice  to  the  involuniaiy  fuflFerers,  whatever  benefit 
Slight  rdiilt  to  others.  And  there  is  no  unrigb^ 
teoufnefs  with  God.  But  we  may  fuppofe,  thsrt 
his  wifdom  and  goodnefs  will  make  the  juft  pun« 
iihment  of  particular  offenders,  redound  to  the 
greater  and  more  ejctenfive  happinefs  of  his  virto^ 
ous  fubjeds*  We  know  not  but  the  moft  rigor^ 
ous  a6ls  of  his  juHice  may,  in  fome  view  or  other, 
be  ads  of  mercy  and  goodnefs. 

How  Ihould  we  be  filled  yith  admiration  of  that 
Being,  whofe  particular  favors  are  general  kind« 
tiefies ;  whofe  righteous  judgments  are  aQs  of 
goodnefs  ;  and  who  in  the  exercifesof  bis  juftice 
makes  mercy  triumphant  ? 

What  abundant  caufe  of  gratitude  have  we,  for 
the  difcoveries  oi  divine  grace,  made  to  us  in  thf^ 


^48  JMi$ifAi,Bis  lHnu.XU 

fofpel  ?  Whit  clft  ootttd  fa^  the  fiiitcieri  roofed 
to  an  apprebenfion  of  his  eim  gnite  and  of  G6d'« 
ittfiicei  frionk  running  into  diftraftmbiiod  defpair  I 
Natdre  givea  him  tio  more  reafon  to  eonclnde^  thiit 
God  will  pardon  him  on  futore  repematiie,  thaA 
that  he  will  puatii  him  for  paft  dtfobe&tttM, 
Andr  be  fore,  whoa  he  finds  his  repatance  intp^ji 
fed,  his  refolutions  tmftable,  hit  offefid^  agaid 
rc^ea^d,  and  Ihks  ftreagth  mnequal  to  the  coo^eft 
#f  hid  vicious  habits,  what  pofitivd  hope  eaiai  na^ 
IWfegKtre  htm,  tfa«t  God  wil}  afiift  him  by  his  graoc 
Of  pardon  him  by  \m  mercf  ?  To  the  dwakeflid 
fioinef  the  gofpel  fbtoes  as  d<fings  of  great  joy. 

Let  bdievers  tiAore  ite  ridies  of  Odd's  griM. 
Some  va  the  high  road  to  ddlnsAii^ti  hate  hteti 
olcfcifully  atrefted  and  reclaimed.  Th€f«  AotiMI 
Icfve  teneh.  And  e^ea  tlvey  Who  hMt  eaflidi^  foiilid 
aM'cy  in  the  diligeilt  nfe  of  meatu,  tsoft  acJkttowU 
tdge^  (tmt  by  ^e  grace  of  God  they  are  what  dM^ 
are. 

£>ery  mAnBclivmfcd  fiftoer  m;«ft  be  vmetVy  inex. 
cnfeabk  a  for  he  has  received  the  grace  of  God  ill 
vaia. 

I»et  the  awakened  be  encouraged  to  fedk  faWflf^ 
tion.  Draw  hope  fr^mi  the  eitavn^l^  of  God'!! 
sn^rcy  to  others;  improve  ^vety  g^od  begftniingid 
yourfelves  ;  let  every  convidion  tisdtt  you  to  feci 
mdre  graice  ;  Wait  upon  God,  and  h€>peinhis  thtr^ 
cy,  that  the  work  begun  in  yoa  will  be  peifottned 
to  fkA  day  of  Ghnft* 


p^^ 


s  E  n  M  p  jsr    Xll 


£t>B£SIANS  iu  8,  9,  tQ« 


JFarfy  grace  are  ye  favti  thrmgk  faith,  ani  thift¥iot 
^fourjehes,  ii  is  the  gift  ^  God  :    Not  <f  x^rh 
am  manJhouU  boa^  ;  fwr  we  arc  his  workman^ 
p,  created  in  ChHft  Jefiisimto  good  werks^  tohidh 
"G^  hath  htfort  adorned,  thtA  w/h&M  woU  M 
them. 

The  Apoftlc  here  afrcrts,  in  gctierat 
terms^  that  ourfahation  is  of  grace.  This  i^  ati  ob* 
vious  coBcIulion  from  the  do6lrine  already  pr6po(^ 
ed  and  proved*.  If,  when  we  were  dead  in  fins^ 
God  hath  quickened  us  and  raifed  usiap  with  Chrift^ 
our  falvation  can  be  only  in  a  way  or  grace  I  for 
tliey  who  are  dead,  furely  can  clo  hothing  which 
fliould  defctvc  fo  mighty  an  interpofition  folr  theit 
recovery. 

In  what  fenfe  our  faltatioh  it  of  grace  tixe  Apot^ 
tie  next  escplains.  It  is  not  of  ouffclvcs ;  it  is  the 
gift  o/God.  That  which  i$  a  gift  ffom  feod,  With^i 
out, any  right  of  demand  oil  our  part,  is  of  grace; 
As  the  gofpd  finds  us  Involved  in  guilt,  flaves  to 
the  world,  and  children  of  wrath,  we  cat!  pretenti 
iio  claim  to  falvation  f  If  we  obtain  it,  we  nitift  Wl 
wholly  indebted  to  divine  mercy.  ' 


tgo  Duties  of  the  •    J^Serm.  XII, 

This  truth  the  Apoftle  farther  illuftratcs  by  Hat- 
ing the  manntrin  which  we  are  faved.  Wearefav^ 
ed  by  faith,  not  of  works,  left  any  man  JhouU  hoaft.^-^ 
The  great  condition  of  Qjir  falvation  is  faith  ;  and 
this  in  its  nature  includes  a  reliance  on  the  ptomife 
of  God.  And  if  falvation  comes  to  us  in  confe- 
quence  of  our  trufting  in  the  promife  fr faich  God 
has  freely  made^  it  comes  only  by  grace.  Not  of 
works,  left  any  than  Jhould  boaft.  Worics,  indeed,  are 
necelf^ry  to  falvation,  for  God  hath  ordained  that  wc 
Jhould  walk  in  them  :  But  works  give  us  no  caufe  of 
boafting ;  for  we  are  created  in  Chriftjtfis  unto  good 
works. 

■^  'We  wfil  here  cotilider,  How  we  arc  faved  Ixy 
faith — ^iiliiflrat^  the  -influence  that  works  haVe  in 
our  falvation — and  (hew  that  our  falvation,though 
€onne£ied  with  works,  is  not  the  iefs  of  grace. 
^  t.  W*  win  confider,.  How  we  are  faved  by,  or 
through  faith. 

The  falvation  here  intended,the  Apoftle dcfcribes 
in  the.  former  chapter,  and  in  the  preceding  verfcs 
of  this.  It  b  a  deliverance  from  that  ruined  ftate 
into  which  the  apoftacy  has  plunged  us,  and  a  ref- 
toration  to  the  divine  favor  with  all  its  happy  ef. 
feSs.  ;It  is  begun  here  in  the  pardon  of  fin ; — it 
is  completed  in  the  enjoyment  of  the  glorious  rich- 
es of .  the  heavenly  inheritance,  and  fn  our  fitting 
wifh  ChrjiH  Jefus,  whais.now  on  the  right  hand  of 
the  throne  of  God.  '- 

The  JFaith,  through  which  we  are  faved,  is  cx- 
preffed  by  *'our  trufting,  and  Relieving  in  Chrift,  af. 
^tcr  we  have  heard  the  word  of  truth  and  the  gofpel 
of -ouj  falvation/'  This  faith  is  accompanied  with 
A  divine  power  which  quickens  and  raifes  the  foul^ 
5)nce  dead  in  fin,  to  a  fpiritual  lif«  in  conformity 
xiy  thc^  pattern  of  Chrift.  -  The  fruit  of  faith  is  our 
hting  J ealcd  and  fanftided  by  the  Spirit  of  promife, 
and  having  in  our  fouls  an  eameft  of  the  futuie  w^ 
heriunce. 


$tUf .  XiL^  C»i/lkn  Religion.  kik 

.  To fiurm  an tdjie^i^f ;  ^e  nature  of  laying. iEatth^ 
vrc  need  only  to  confider,  what  Wf  9i;ii«&Lve$  are^ 
acid  w1^^  tbe  gofpel  of  Chrift  ia,  ,  Wearetallen, 
fliiUy  i^c^tures,  c^iildren  of  difobe^ience,  irorthv 
of  death.  The  gofpel  is  a  difcovery  qf  the  way  ot 
ialvation  through  Jefas  Chrift.  Faith,  therefore^ 
is  thefoiifeotand  fubmiflion  of  the  tbtil  to  thii 
way.  of  falvition.  It  is  fifcb  a  perfua&on^  that  Je^ 
Am  is  the  Son  of  Qod  and  the  Savior  of  men,  and 
fuch  a  defire  and  e^pedatipn  oiF  falvation  throngli 
mm,  as  engages  us  to  commit  our  foui^  to  his  care^ 
and  devote  our  tiv^  to  his  fervice.^  Theoperation 
of  faith^  is  to  caft  down  our  vain  imaginations,  to 
immble  within  us  every  high  thing  whiqh  exalts 
itCblf  againft  the  knowledge  of  God,  and  to  Wini 
into  captivily  every  thought  t0  the  obdience  ^ 
Chrift*  .,        ,         ,  i        '     ', 

When  we  are  faid  to  be  javed  jby  faitHi  ^Hef* 
two  things  are  implied,  That  without  faith  we  can^ 
not  be  faved— and  that  all  who  liave  faitb  will  bd 

fi^ycd*  . .  •  .  ,    L  4  ^  ■.- 

tk  The  expreflion  implies,  that  witliout  faith  wd 
Cannot  be  faved. 

.  This  is^the  exprefs  dp£lrine  of  our  divii)^  Savior; 
•'If  ye  believe  not  that  J,  an^be,  ye  &ail  die  in  your 
Gnsi,  He  that  b^lieveth  not  is  condemhed  already. 
He  ihall.not  fee  life,  but  the  wrath  of  Go^  abidetli 
bn  him/'  .       .  .     *     ^ 

Faith  is  neqeflary  ir^  the  appointment  of  Goq.— ' 
As  faivatiqn  is  his  pft,  fo  he  ha;^  ^ted  the  term^ 
en  whi^  he  will  bellow  it ;  and  it  k  abfurd  toi 
expe^l  it  on  any  other.  ,  Obflinate  i^nbelief  is  i 
refufal  of  that  plan  of  lalvatioi^,  which  ][iis  wifdom 
has  fixed ;  and  therefore  a  re}e£lion  of  ialvatioiit 
itfclf.  ._ 

Faiih  is  neceflary  ,ih  the  nature  of  tne  cafe ;  fo7 
%hcn  falvation  is  offered  in  a  particular  way,  ouf 
iefufiog  to  aecept  iUn  this  way,difcovcrsfticbp^af 


drA'ptmif^th'^taAkt'tts  rtecki  us  kmpable  of 
cnjovirfg^t?5tt  iMiy  way.  .^  -    -    - 

Wh^tb^er  knowledge 'fv^  hwt  <>f  tko  a^iGbtJii^d 
of  the  gofpel,  if  ^s  1tiibw4«d^e  ts^  ndit  MdQwptiiic4 
with  fucjh  abcMef  6f  tii(tfeKki£lrine«  as  jgi^^  ibek 
A  tumbling  atid  purifyffig  iiiftatjMe,  it  Gdimoc  fave 
tis.  The  knowledge  <rf  *bljgi^^  4£  «  is  only  fpec- 
Ulatire,  is^  like  other  fpeculative  I^M>wledgey«rfe(€r3 
and  vain,  *  if  a  man  hav€  itllluiowledge,  «nd  have 
tiot  charity,  he  is  notKit^«*'-^iiewkdge  ffuffe^h^ipl 
but  tharity  edfffieeh.     '     ^   ^ 

Morality  without  fai&  M^H  not  fe?e  u^.  Moir iil« 
itj%  indeed,  in  the  largiift  faife  ofr^e  wdrd,  feom* 
prifes  the  whole  df  feligion^-^fiot'  only  ttrtenial 
good  woAs,  hvit  a  tight  tempfer  of  Sieait*^— not  only 
the  focial  virtues,  jaflke,  trtiffa  and  hc^efty ;  4}ut 
the  graces  of  piety,  love  to  God  and  faith  in  Ac 
lledeemen  But  momlity,  talken  m  the  vulgar  fenfe 
Tor  the  extetnal  jpra€Hce  uf  virtue,  and  a  ft*eedbi]!i 
frbni  gf ofs  impirty  and  wickednefs,  will  not  avail 
to  our  falvarion.  There  muft  be  purity  of  heart  t 
*And  wherever  this  takes  p}ace,ihere  will  be  ft  hum- 
ble fubmiflion  to,and  reliance  on  that  gloriou^M^ 
dlatof,  whom 'God  has  slppointed  and  revealed.-— 
It  is  morally  right, that;we  flrould  regard  all  beings 
according  to  their  kiadwn  rdattbns  to  us.  And  iinice 
thrift  is  exhibited  to  Us4n  the  cfaaraOer  aind  rela- 
tion of  a  Redeemer^  it  is  as  reafonable  and  necef- 
fary,  that  We  Ihould  regard  and  ttuft  him  in  Ihis 
relation,  as^  that  we  (hould  love 'arid  *terG6d.-^ 
And  it  is  as  abfcrrd  for  n'^ynhoxnjoykhe^dfplS^ 
to  pretend  to  virtue  and  t^iety  without  faith  in 
Chrift,  as  without  reverence  to  the  Deify. 
'  2.  The  expreffion  in  the  text  impHes,  fbat  all 
who  have  faith  will  be  faved. 

This  the  gofpcl  exprefsly  declares  and  promifes 
in  a  variety  of  terms  and  phrafes,  w4iieh  are  fo  fa^ 
IniliVco  yoU|  that  I  «ai  xiot  rehecH-fe  tfatci* 


Jim^.rW}      a^sf^w  Ration.  ^ 

.   Wimtpi  we  tpad  tlwrfe.pafliig^,  V^^  ^cpatfiij  thp 
pro?iii^s  o^/alvatifn  to^a^th,ji;c|m|ili  al^ay^  Jkeqp 
in  mind,    what  the  goCpel  means  by  faith^^pot  a 
neve  ^nt  to,  and  profeffion  of  the  truth ;    but 
^afh  a  hc;t;ef  as  purifies  the  j^eart  ^^d  gpvems  ti^ 
life.     Salvation  is  promifed  t<»  repeutanfe  4nd    tp 
4>bedience,   as   well  as    to  faith;   fo?  ^efr;  are  ap 
co^^^^  togetl^r,  and  c^ch  includes  thp  other.--^ 
^aith  fuppofes  a  convi^ifon.  of  (in  and  a  fenfe  <^ 
^iit;  for  without  tbeCe  we  flhall  not.^ieel  our  need 
of  fs^b^tiofi^nQr  appl^  foJeCus  fpr  it,     A  foul  hutpf- 
bled  for  jfin,  and  feeking  deliverance  from  it^  wiU 
lorn  rrlblutioi^  agfiipft  it^  and  pufppfe^  of  new 
obedience.     It  is  thereJFore  abfurd  to  fay,  that  a  be- 
aver W|U  be  fiavcd  by  his  faith,  though  iie^ontin- 
.sfe^  in  the  pra£Uce  of  &q  i\fot  the  iiid]ulgepcex)^,£n 
u  inconfiftent  with  faith* :  A  believer^  tbrpugh  er* 
TOT  of  judgment,   infinnity  6f  n^^te,  or  force  of 
jten^ation,  ipj^y,   cpntr^iry  to  ^i^  gcip^rai  difpoli- 
'Aion^  be  betrayed  ji^to  {larticuiar  mifcarr^^ges  ;  b^t 
,  there  xannot  be  allowtsd  andcuftoma:ry  ^ifp^edi- 
.epce  to  the  gofpel^  wl^ecf  real/s^i^h  txi^  ])ecau(e 
:  that  i^  <:ontrary  tp  the  nature  of  f^itli^ ;   , 
I    W^Qtv&r  betimes  with  the.fai(h»wbif;h  the  ApojT- 
,4le^deJjcribes  in  this  epi Ale,  will  k^  fatved;    for  he 
h^s  bzs  the  prorpife  of  f^^Ivatiorw^h^   is  prep^r^id 
for  itr^God  has  ^tqb^  Hm  to  it  $^|^ already  gif. 
en  him  the  jeaniefts  of  it;     Whatisv^r  his  former 
life  has^bew — iifhaten^e*  c^n^esJbe  has^^ompiitte^^^ 
whatever  guilt  he  has  contra&e4»  yet,  <m  his  thus 
folm^tting  to  (h#  goiverj^foeat,  ^nd  relvii^  on  the 
|H>wer  and  fraee,  ^  Chrift,  he  if  juftified  and  s^^ 
/c^pted  :  His  fi^stare  fosgiven,  and  his.^tffirnal  hap« 
.  ipinefs  is  fecuredi     As  bii  p$^  ^t^.  tK>w  fincerely 
.repented  of,  do  not  exclude  him  fr<nn  favor,  .fo 
nekher   will  his  jfutiu-e  imperfeflions  nullify  his 
pafdo^;  for  hp  liv^s  by  fiaith  in  the  Son  of  Go?I, 
and  hit  faith  <^r£ltes  |o  yi^lance,  felfexamioatipn, 
'  %9d  rei|ew«d  e^tcccifcs  of  repeiar^ce.    **  Th^r^  ^^ 


fio  concfcmimfion  to  ihriri  Who  are  in  (Jlinft'jdrus, 
Who  walk  not  after  the  flcflj,  but  afifer  the  Spiritr 
IptoteecJ, 

IL  Tofliewwhat  place  and  influence  Works  have 
in  our  falvation.  The  Apoftle  fays,  "  We  arc  not 
iaved  of  works,  left  any  man  Ihonld  boaft;"  and 
yet  add5,  •*  We  are  created  to  good  works,  which 
55od  hath  ordained  that  we  fhould  walk  in  them/* 
He  Signifies,  that  works  have  fome  concern  in  buir 
falvation  ;  but  not  fuch  a  concern  as  gives  caufe  of 
goading.  It  will  be  proper  for  us  to  (late  this  dif- 
^in£lion. 

*    1.  We  will  confider,  in  what  fenfe  our  falvatioh 

is  riot  of  works.  '  ,        •.  - 

"     In  general,  it  is  not  of  works  in  fuch  a  fcnre,that 

*any"man  can  boaft.     Whatever  place  works  have 

Sri  the  fcheme  of  gofpel  rcftgibn,  they  give  nd  pre- 

tepee  to" boaft  that  w^  are  faved  of  ourfelves. 

•  *  (i.)  W«  are  not  faved  by  woi^,  confidered  as  a 
'fulfilm<*nt  of'ihc  original  law  of  nature.    T^he  law 
-pf  (jrod  requires   pcrfeftkm,   ^nd  condemns  every 
tnan,  who  fcenrinues -not  in  all  things  written  there- 
in.    It  is   the  nature  of'  a  law  to  demand  a  full 
compliance  with  itfelf.     iTo  fup|)ofe  that  it  ihould 

'  point  out  duty,  and-  ^et  allow  a  deviation  from  it^ 
is  a  contradidion;    As  all  have  finned,   none  can 

^V^  faved  on'  the  foot  of  woifa,  *or  of  obedience  to 
^he  law.' ^  All  are  already  condemned  for  having 

•  violated  thi«  law,  and  no  future  works  can  fcverfc 
'  this  coiiderahatioii. ' ' 

In  the  quertion  conc^rtlinjr  the  efficacy  of  good 
works  to  juftificatibn  liefore  Cod,  it  is  neceflaiy 
^  ^hat  we  diftinguifh  between  good  works  in-  general, 
an4  thbfe  of  falle^  men  in  particular.  If  the  quef- 
iion  be,'  Whether  ati  innocent  being  will  be  accept- 
ed on  the  foot  of  his  innocence,  and  rewarded  ac- 
cording to  his  righteoufnisfs,  reafon  anfwers  in  the 
Affirmative ;  and  fo  anfwers  the  Apoftle :  **  ThA 
man  that  doth  the  things  contained  in  the  law,{hal^ 


l&iDr  offflc  ilrt 

Ifciy^^^* *^^*  ftkpfifdid  ttc^no  piuiilh'ment ;  but mky 
^^fy^6n^tmntf  ]i|ftice  otf-lEfbd  to  trearTrifi 
fe^Amg  icyliisiOTo^^  Btitf  if  the  quddiWn 
.  J^  Wheffier  tie****  iroAs  of  fuch  beirt^s^s'tife 
ate,  can  dfelm  a  TOrtlrd,  the  ftate  of  the  qtrefliotrti 
altered ;  ,iFor'  wc  are  already  undfer  cohdettii^Uph 
fbr  oiif  c*tf  ijr(C)i*Sf.  '*On  the'fbortjf  jaftice  wrcAn 
jiuailm  ttan  not  to  be  pqniihed  bevotid 

<hit*  dibits;  W^ cannot  demari^**Ye^ai;Jf^  tfii 
^jttbd  irefttall  cfifi'^forjuttrce  condemns. nsa)r^ad]^ 
lot  Ac  .cvU  i^c .  have  done, '  If  o^ir  pSft  f^i^fj^jiefL 
ftcw  i^i^iwpvicffi  'attd^*6iiT'Tiitit^*obedicnce^e- 
•jrarfcd,  It  WW  be  merpiy  qnjhe  foot  of  gr*.ce  anfi 

'  '  fa.j  #1  afc'nor  laved^  by  ylrtuV'bf  any '  ivbife 
ic  W&rc  faitf 'in  TCtfift ;  for  norit  of  tHcfi  aft 
^   iji#!ViJ^.    '•'WiareGo^'s  wbtkmanftiip'irt'- 
alca^iii  (Srift  Jefas  to  good  wotks/'    If  it  li  iii 
•"Imfeqijcil^  '^tiixt  being  created  df^od  mC&iift, 
^at  w«  pcr£;nt^*  #ofls  really  good,  then  we  drfe  lidt: 
ly^'of  V^*V  *5 *»ch  a  fen(fc  Is  gives  caufe fot 
^a^dg:    J^orWMctitly  we  cannot  boaft  a  claim 
^  I'mc  6i(i^*fliiot  6f  thofc  works,  which  we  tcrl 
ISAft  cmljrlgr^lii^  grace  of  ^'fe^       We  camicjt  *Vy> 
V#*JdSSmrM^^        thofc  good  ibings  whicfi  wfe 
*IbW  db%''%;y  '66d'5  working  in  lis  to  willand  to 
^;  dp  bft  gtidtf  ptafurc.     So  the  Apoltle  ftatcs  the 
^glfc'in.bM'  cjpmle  to  Titus,     •*  We  were  fometime 
'"*dfc^^jfod  difobedient,  ferving  divers  lufts  anil 
fures';  but  after  the  kindnefs  and  love  of  CxoS 
ttA  miri  appeared,  not  by  works  of  right^ouf^ 
fs  which  w6  bail  done,  but  according  (o  his'  rrtcr^ 


or  he  fayed  us,  \y(  the  wafbing  of  re^cnera^6n,an3 
xepcwing  oiF  the  hpfy  Qaqljl^  isvh^  hp  K/ith  Qiedbn 
j^s  abundantly  thrQUjghi  Jeftis  Qirift  our'  Savior^ 
that  being  juftified  by  hj^jfrace  wje  rnight  fee  mad^ 
heirs  according  to  tliie  hope  of  ctcrtial  6(eV'  Be- 
lievers.are  not  fave^  by  their  wodcs, .  for  they  be- 
come entitled  ta  falvatioii  l^y  faitfi^he^^  per- 
lorm  works  proj)erly  gop4.  "Vylie^  that  temper  i^ 
found  in  them  yv*bich  leads  to  Uxol^e  w6rk$,  they  are 
^accepted,  even  before  there  is  a  ^ifptay  of  the  temr 
per  in  the  works  themfelyes.  And  if  they  fliould 
be  removed,  at  this  crifi?^  ,doubtlefs  the  omnifcient 
God,  who  in  ftich  cafes, calls  things  which  are  npt^ 
as  if  they  were,  approves  and  reward?  thpfe  works 
of  holioefs  which  he  difcernecl,^  the  Spirit  of 
mind,  though  there  was  nqt.oppprtui^ty  for  the 
actual  per  for  ma  nqe  of  theni*  .  . 
"  ^n  thefe.refpefts  we  are  not  faved  of  works.  J^ut 

fi.  There  is  a  fenfe  in  whScTi  good  works  are, of 
abfolute  ncccflity  to  falvation,  Sp  the,  Apoftfe 
icaches  us,^  when  he  fays,  *'^e  arcj  ^r^'atedinChrift 
jefu5  to  goodvvorks^  which  God  has  ordained^  that 
we  fiioull  walk  in  them/''  '  ,  :  7,  :  . 
\  (i*)  They  arc  neceffary,  as  teirig  radically  in- 
deluded  in  that  faith  by  whicti  we  are  faved.  *^-4s 
the  body  without  the  Spirit  is  dead,  fo  faith  with-i 
out  works  is  dead  aifo/'  Faith;  as  ^ye  have  ob*. 
ferycd,  includes  repentance  of  fins,  that, are, J)aft,an^ 
^a  .dedication  of  our  ifuture  liyes  to  the  icrvicc  qf 
'Chrirt.*  The  yord  of  6p4  effcaually  works,  ifi 
thcni  who  bclieye.,  ASifpofitiop  tp  works  rfrighu 
eoufnefs,  is  as  elTehual  to  faith,  and  thler^fore  as 
nepcflary  to  falvation,  as  a  trull  in  the  ri^hteoud 
ncis  of  the  Redeemer.  Tlic  man,  whcj,  pfefuming 
thaf  he  ha?  believed  to  the  favihg  of  his  foul,,  rec,- 
^onciles  himfelf  to  a  wicked  life,  does  but  deceive 
^is  own  ^eart ;  the  truth  is  hot  in  hihi. 


[i.)  A  temper  dil^ddng  as  to  good  wbtks,  u  i 
^ticccflity  4ualtBcatibii  for  hi^aveh.  "  lixcept  ^  ririA 
beboYh  agdiki,lle  carihot  fee  die. kingdom  of  Gcki.* 
And  one  that  is  Bolii  ig^in,  is  credted  iii  Chtift  utt* 
to  g66d  works.  •*  Wilhotlt  hbltwls  n|t)  man  tktx  ' 
tee  the  Lord/'—"  Ibto  hekven  nothing  enters  that 
defiles/'  Wiateyer  ^retenfions  #e  riiay  make  ttt 
faith  and  the  new  creatuVe,  yet  iJF  wc  have  not  pui 
bff  tfee  old  man  w^iicli  is  bbrtupt  According  to  dei 
ceitfai  lufti,  and  piil  oh  the  new;  ipah,  which  After 
God  is  created  in  rightebufriefs  and  trixt  holitieft,it 
is  mapifeft,  that  we  ai*c  not  renewed  in  the  Spirit 
of  ,6ur  mind^  nor  have  leaiilt  the  triilh  as  it  is  ih 
Jefas.     Hence, 

fa.)  Works  ai*6  hec^flary  ^s  evidences  of  6ur 
JFaitn  in  Chriff,  and  of  our  title  to  heaven. 

As  thefe  ai-e  tlie  fruits  of  ffiith,.  fo  ty  tliem  i^s 
fincenty  is  proved.  .  'This  w<ts  i'he  Apbftle*s  rejoic- 
ing, the  teftiinohy  of  his  cbhrcience,  that  in  limi- 
|>lidty  and  godly  fincerity^he  had  his  converfation 
m  the  world.  His  pcrfuaGoh,  ttat  tficrc  was  taid 
up  fwr  him  a  crown  of  rigliteouinefs,  arofe  from  a 
coTifctbufnefs,  that  he  had  foijght  a  good  fight,  and 
Vept  the  faith.  He  exhorts  Ctoiftiam  ib  give  dil- 
igence unto  the  ftill  alfuraacc.  of  hope,  and,  for 
^is  parpo(e,  to  be  foHdwera  of  them,  who  through 
faith  and  patience  iiAfrit  the  promifes. 

(4.)  Good  works  euentially  belong  to  religion. 
Ttey  are  binding  upon  us  in  the  obvious  reafon  of 
tKiMs,  and  by  the  exprefs  command  of  God.  That 
Vc  mould  honor  and  worfhip  ,tbe  great  and  glori- 
ous Creator,  on  whpnl  we  continually  depend — 
that  we  ffiould  be  juft,  faithful  and  beneficent  to 
bur  fellow  mtn^  with  whom  we  are  nearly  conncft- 
ed— that  we  ftibuJd  vfe  the  bpunties  of  heaven  with 
Ibbriety  and  temperan^er-and  dut  we  (hould  bring 
pur  appetites  and  paffions  under  the  dominion  of 
our  reafon,  which  is  thefuperior  faculty  of  man,  is 
paturallv  fit  and  right,  and  explicitly  required  in 


the  divine  word.  Nothing  can  rctpovc  or  diminiHi 
bur  obligation  to  be  fuch  manner  of  perfons  in  all 
cur  converfation  :  Left  we  fhould  imagine^  that 
faith  fuperfedes  this  obligation,  the  gofpel  gives  it  in 
charge,  "  that  they  who  have  believed  in  God  flioulij 
he  careful  to  maintain  good  works,  becaufe  they 
arc  profitable  to  men/'  The  Apoftle  with,  abhorl 
Tcnce  repels  the  fuggcfticm,  that^  Chriftians,  becaufe 
they  are  under  grace,  may  therefore  continue  in 
4in ;  for,  fays  he^  "  How  fliall  they  who  arc  dead 
to  fin,  live  any  longer  therein  ?" 
.  (5.)  Works  are  neceffary  to  adorn  our  profef- 
iipnSy.and  honor  our  religion  before  men.  Chrif- 
tians  are  exhorted  to  exhibit  the  virtues  of  the  gof- 
t)el  in  their  common  converfalioij,  that  the  worddf 
God  may  not  be  blafphemed,  nor  the  way  of  truth 
evil  fpok'en  of ;  but,  on  the  contrary,  the  enemies 
of  religion,  beholding  in  the  profeffors  of  it,  a  pat- 
"tern  of  good  works,*  may  glorify  God  in  the  day  of 
viGtation.  , 

.  Laftly  :  Works  arc  neceffary,  as  by  them  w^  4re 
tb  be  judged  in  the  great  day  Of  the  Lord.  This  ik 
the  conftant  doftrine  of  the  gofpel,  that JefusChrlft, 
to  whom  all  judgment  is  committed,  Vill  render  to 
every  man  according  to  his  works-^according  to 
the  deeds  done  in  the  body..  Though  heaven  is 
the  purchafe  i)f  Chrift,  yet  it  is  promifed  only  to 
them  who  feck  it  by  a  patient  continuance  in  well 
doing. '  They  only  who  do  the  commandments 
have  right  to  enter  into  the  holy  city.  Though  the 
righteoufnefs  of  the  Redeemer,  and  not  our  own, 
js  jthe  ground  of  our  acceptance ;  yet,  for  the  en- 
couragement of  virtue  and  holindfs,God  affures  us, 
that  the  future  happinefs  of  believers  will  be  meaU 
ured  out  to  them,  in  a  greater  or  lefs  degree,  ac- 
cording as  they  have  more  or  lefs  abounded  in 
Viirks  of  righteoufnefs.  "  Let  us  therefore  be  ftcd. 
-faf!  ahd  unmoveable,   always   abounding   irt   the 


^EtM.  mii         ChriJUan  Religion.  t^| 

Worl:  of  the  Lord,  for  as  jnucli  as  we  kfidv^  thai 
our  labor  is  not  in  vain  in  the  Lord/' 

IIL  Oitr  lad  obfervation  i^,  that  the  neceffity  c^ 
works  does  not  diminiOi  the  grace  of  God  in  our 
falvation,  nor  afford  us  any  pretence  for  boafting. 
The  whole  fcheme  of  redemption  originated  in 
<5od's  felf  moving  mercy..    It  was  not  the  works  or 
Ihe  prayers  of  men  that  brought  Jcfns  down  from 
•heaven ;  but  the  preventing  grace  and  love  of  God 
that  gave  his  Son  to  die  for  their  fins.     It  was  not 
iheir  fagacity  which  difcovered ;    but  his  wifdom 
which  reviealed  this  glorious  Savior,   and  the  mar- 
vellous plan  of  falvation  through  him.     It  was  not 
thdr  will  that  fixed  ;    but  his  fovereign  grace  that 
fiated  the  tertns  of  falvation  ;    and  his  promife  is 
the  foundation  of  'our  hope*    Neither  our  faith, 
nor  repentance,  nor  works  can  be  confidered  as 
maldng  atonement  for  pad  fins :    That  our  falva- 
tion ftands  in  connexion  with  thefe  terms,  is  owing 
wholly  to  the  grace  of  God.     It  is  of  grace,   that 
we  are  brought  to  a  knowledge  of,  and  lairh  in  Je« 
fus,  and  are  difpofed  to  the  performance  of  works 
really  good.     •*  Faith  is  the  gift  of  God."     The 
means  of  faith  are  from  him  :  The  word  of  revela- 
'  lion  is  not  our  procurement,  but  his  gracious  be- 
fiowment.     It  is  by  his  kind  influence,  that  we  are 
excited  to  attend  on  the  inftruQions  of  his   word. 
It  is  his  Spirit,  that  gives  the  word  a  faving  power. 
^*  We  are  his  workmanfhip,  created  in  Chrift  Jefus 
to  good  works." — ''  By  the  grace  of  God,"  fays  St. 
Paul,   "  1  am  what  I  am."     It  is  by  the  power  of 
God,  that  we  are  kept, through  faith  unto  falvation. 
If  we  live,  yet  we  live  not  by  ourfelves,  but  Chrift 
liveth  in  us.     If  we  labor,   it  is  not  by  our  own 
power,  but  by  the  grace  of  God  which  is  with  us. 
Our  fpiritual  fervices  are  acceptable  onily  by  Je- 
fus Chrift,  hot  by  their  own  intrinfic  worth.  Were 
our  works  ever  fo  perfea,yet  between  them  and  the 
f cward  promifed  to>  them,   there  is  no  proportion. 


^£0  Jhe^es^tit,         IStvK^Xtty 

TJlerefi^e^' though  bdievens  have  their  fniit  UDto 
holinefs,  and  the  cod  cv^rlaAiog  li£e»:yet  this  isth^ 
gift  (if  G«d  tfcimi^  Jjefus  Chdft  our  iLx>rdw 

IMPROVEMENT*^ 

1.  HuOTiIkyeitentf ally  belongs  to  the  CkriAi^n 
temper#.  The  believer  perceives  ti^.owa  iinwor- 
tbb^efs,  axid  his  dependeace  on  t^  grace  df  Go4* 
^•^He  knows  he  has  no  qaufe  for  boaftip^  and  he 
feels  no  difpofidon  to  it.  Where  .faith  opftrate^ 
the  foul  is  bumbled.  So  faith  ufed  to  operate^and 
io  it  doQS  ftilK     They  who^  on  the  apprehenfion  of 

^  title  to  falvation^  are  pi^fiFed  up  with  ppde  ia 
themfelves,.  and  contempt  of  others,  difcover  mai^- 
sfell  (igns  of  the  want  of  gofpel  faith. 

2«  The  mighty  preparatipn  which  Qod  hasn)ac(^ 
for  our  Recovery  from  die  ruins  of  the  a'poftacjc, 
l;caches  us,  that  the  human  race  is  otf  gr^  impoxu 
tance  in  the  fcale  of  rational  beings,  and  in  ,the 
fcheme  of  God  s  unrverfal  gpvernnarent.  "tliough 
in  ourfelves  we  are  unworthy  of  God's  notice,  ytt 
he  has  done  much  for  us^^more  than  we  could 
have  aiked — more  than  we  can  even  think*  He 
muft,  then,  have  fome  great  defigns  to  accompliih 
by  us.  His  glory  is  in  fome  way  or  other  to  be 
ivonderfally  difplayed  in  us.  Let  us  now  fall  in 
with  the  defignofhis.rich  mercy  and  grace,  left  her^ 
after,  we  fliould  (land  evcrlalling  .monuments  of 
his  ireful  juftice,  againft  perverfencfs  and  ingrat* 

-  itude. 

3^  It  infinitely  concerns  us  to  comply  with  the 
propofals  of  the  gofpeK 

A  falvation  procuried  in  the  manner  which  the 
gpfpcl,  difcovers,  is  great  and  important  beyond  all 

.imagination.     If  we  negleO:   this,*  proportion^bly 
great  and  awful  will  be  our  deftru6lion.     If  with- 

.  out  the  grace   here  reveakd,  oui^  ftate -would  be 
wretched  and  hopelek  :  How  dreodfiil  muft.be  t^c 


condition  of  Aofe  who  rejcft  ibis  grace  ? — If  he 
who  finned  againft  the  law,  fell  under  a  fentence 
of  death,  without  any  mercy  promifed  him,  Hov/ 
fore  will  be'the  puniftiment  of  thofe,  who  defpife 
the  grace  and  grievx  the  ^irit  of  God,  and  tread 
under  foot  the  blood  of  a  dying  Savior  ? 

4.  Let  no  man  flatter  himfelf,  that  he  is  in  a  ft  ate 
of  falvation,  as  long  as  he  lives  in  the  negle£l  of 
good  works. 

Thefe  are  the  fruits  of  that  faith  by  which  we  are 
faved.  If  thefe  are  wanting,  the  root  of  the  matter 
is  not  in  us.  The  hope,comfort  and  joy,  of  Chrif- 
tian  profeflbrs,  mUft  greatly  depend  on  their  care 
to  maintain  thofe  works,  to  which  true  believers 
are  created,  and  wMch  God  has  ^rdaicied  that  they 
fibotild  walk  in  ^em.  Tfaey  who  rife  to  the  joy 
of  hope,  on  fofne  ;trdii4kfil  religious  exerdfes,  be-, 
fore  thcjhave  bftd  Ofportuni^  4o  mafiifdl  their 
fincerity,  by  the  performance  ofrcligio^is  duties^ 
greatly  diffaonot  r^gioft  and  dan^eroufly  imppfe 
on  tbemfelves.  And  they  who  preiume  to  ^  pro- 
nounce others  in  a  converted  ftate,before  their  faith 
has  AppearM/ill  ^^^  WP^j  and  t}K)tr  repentance  in 
its  fruits,  it  is  tobefoar^dofien  flatter  deluded  ifottis 
%o  their  elero^l  de^j^riij^ipp. 

5.  Let  us  be  carefcil^.thiat  we  miilake.npt  i%t  na< 
taw  of  good  wpi?k5. 

Works  te§i\y  good  muft  pr^eed  from  a  good 
pijnd{de--<^om  a  principle  pf;.£aith.  And  2^  fait^ 
is  a  beti^.c^  .llii^tg<^pcl»  fo^wprks  flowiogfropa  it 
will:  be  conf^fmed  to  ihe-gofpeU  Th^iwill  be  ac- 
companied f^iith  a  corrisfpopdent  temper,  regulated 
by  the  divinerprecepts,  and  produced  by  the  influ- 
ence of  gofpel  do6lrines.  If  then  we  believe  that 
^re  are  Gord's  wprkmai^flup,  let  us.  walk  worthy  of 
the  Lord  to  all  plegiing,  and  abound  in  all  the 
iniits  of  righteoufnef3,  lyhich jire  by  Jef)is  Chrift, 
mto  tke  glory  and  pr^fQ  of  Qp<i* 


SERMON    Xnt 


tPHCSIAKS  iu  II,  if. 

Wherefore  remember,  that  ye  were  in  time  paffed  Cen^ 
tiles  in  thejlejhy  ruhp  are  caUed  undreumctfion  if 
that  which  is  called  the  circumcijjion  in  ihtjlejh  made 
hy  hands  ;  that,  at  that  time,  ye  were  without  Chrijt, 
being  aliens  from  the  commonwealth  of  Ifrael,and 
gangers  from  (he  covenants  of  promife^  having  no 
hope,  and  without  God  in  the  world. 

As  tlie  Ephefian  church  tonfAtA 
piitlf  of  JcTTs,  and  partly  of  Gentiles,  the  Apoftle 
m  this  letter  addreffes  hitnfelf  fometitnes  to  the  one^ 
and  fometimes  to  the  other  feparktely,  and  often! 
to  both  jointly.  The  paffage  now  read,  he  dire^ 
to  the  believers,  tvho  in  time  paft  were  Gentile^  in 
the  flefli."  He  fays  in  the  following  words,  "  Ye; 
who  fometimes  Were  afar  off,  are  rtiJide  ntgh  by  the 
blood  of  Chrift."  In  what  refpefis  they  once  ilrere 
afar  off,  he  explains,  in  the  Wotxfe  chofen  for  our 
text.  The  following  part  of  the  cbapt^  defcribci 
their  prefent  ftearriefs. 

What  is  now  before  tis  is  to  {hew,  in  what  rcw 
fpefts  thefe  Ephcfiarts,  before  their  cfonverlion  to  th« 
faith  of  Chrift,  were  at  a  diflance  from  God  ;  and! 
how  the  defcription  here  givf  n  of  thrir  nnhappjr 
ftate  may  be  applied  to  finners  under  the  gofpd^ 


SeRm*  Xin.j       Ckrlfium  kdigitmi  .  k6j 

I.  The  Apodle  calls  \ipoh  them  to  remember, 
that  **  they  were  in  time  paft  Gentiles  in  the  flefh." 

He  admoni(he$  them  not  to  forget  the  difmal 
ftate  of  Heathenifm  out  oif  which  they  had  lately 
been  called ;  but  often  to  reflefl  upon  it  with  at^ 
tention  and  ferioufnefs,  that  they  might  ever  main* 
tain  a  humble  fenfe  of  their  own  unworrhinefs,  and 
awaken  in  their  fouls  thankful  and  admiring  ap« 
prehenfions  of  that  grace  which  had  wrought  in 
them  fo  glorious  a  change.  * 

We  are  here  uught  that  Cbriftians,  who  have 
been  the  favored  fubjefts  of  God's  renewing  grac^ 
ought  to  remember  their  former  guilty  condition; 
and  the  awful  danger  from  which  they  have  efcap^ 
ed.  God  fays  to  Jerufalem,  after  her  happy  ref» 
toration,  "  Thou  malt  remember  thy  ways,  and  be 
aCbamed.  1  will  eftablifh  my  covenant  with  thee, 
that  thou  mayeft  remember  and  be  confounded, 
and  never  open  thy  mouth  any  more  becautb  of 
thy  (hame,  when  I  am  pacified  toward  thee  for  all 
that  thou  haft  done/'  The  Apoftk  Paul,  after  his 
converfion  to  the  gofpel,  frequently  reviews,  and 
deeply  laments  his  former  life,  calling  himfelf  a 
blafphemer,  a  perfecutor  and  chief  of  finners,  and 
he  acknowledges  with  grateful  admiration,  the 
mercy  of  God,  which  had  revealed  Cbrill  ip  him, 
and  put  him  into  the  gofpel  miniftry. 

A  recoIie6iion  of  former  ftupidity,  impenitence 
and  guilt  keeps  the  Chrifiian  humble  and  watch- 
ful, enlivens  his  gratitude  to  God,  and  warms  Im 
sftcal  in  religion.  He  is  not  difpofed  to  exalt  him« 
felf  on  account  of  the  fpiritua)  change,  which,  he 
hopes,  has  taken  place  in  him :  He  is  rather  incliit« 
ed  to  think  others  better  than  himfelf,  being  con« 
fcious  of  greater  vitenefs  and  guilt  in  himfelf,  than 
he  can  difcem  in  them.  While  he  rejoices  in  the 
humble  perfualion,  that  he  is  a  ne^r  creature,  he 
acknowledges,  that  by  the  grace  of  God  he  is  what 
he  ist    He  adores  that  grace^  which  has  placed  bim 


if  4  .  Jiutmoji^  piEii.  XIII. 

under  the  mea|U  of  faly^txoo,  and  rendered  thcfe 
ineans  cffeftual  to  renev  his  )i?ar|:.  He  tal^es  iip 
glory  to  fiimfel^,  jbut  lives  by  faith  in  that  grac^ 
w;hich  has  already  formed  Ihim  to  a  fpiritual  "teixv* 
per  and  life.  They  who,  i^tx  a  fuppofcd  cpnver- 
fipn,  forgetting  what  they  once  were,  indulge  ^ 
confidence  in  iiemfelves  and  a  contempt  of  others, 
pvt  fad  proofs,  that  their  converfion  is  not  from 
fin  to  God,  bqt  only  from  ftupidity  topride— from 
careleffnefs  to  vain  gloiy. 

IL  The  AppftJe  reminds  thcfe  Ephefian  con« 
Verts- of  that  cotntepipt,  with  which  they  . once  ha4 
fceen  treated  by  the  Jews.  **  Ye  were  called  the 
jLiQcircumcifipn  by  that  which  is  called  thecircuni* 
cifion  in  the  ^efti  ma^e  by  hands.** 

When  God  chqfe  tlie  feed  of  iVhral^am  to  be  ^ 
peculiar  people  to  himfeif,  he  inffituted  circumcif- 
lon  as  A  feal  of  <  his  covenant  with  them^  a  mark 
of  di(lin£lion  from  he^ithens  and  idolaters,  and  a 
fign  of  their  high  privileges  ,and  obligations.  But 
the  Jews,  in  the  latter  period  of  their  national  ex^ 
iftence,  inllead  of  improving  this  gracious  dilf- 
rinSion  to, humility,  gratitude  a;id  obedience,  per- 
verted it  tp  pride,  felfconfidence  and  contempt  of 
mankind.  ^  T^ey  gloried  in  themfelves  as  the  feed 

•  of  Abraham  and  thd  children  of  God,  reprobated 
other  nations  as  his  enemies,  treated  them  as  un« 
dean,  and  not  only  excluded  them  from  the  beri- 

.efit  of  religious  qommunion,  but  even  denied  them 
the  common  offices  of  humanity.  And  we  find, 
that  one  of  their  greateft   obkftions  ,againft   tihc 

.gofpel,  was,  that  it  offered  falvatipn  to  the  Gen- 
tiles. 

.     Hypocrites  are  apt  to  value  themfelves  upon 

.their  external  privileges,  and  to  confine  falvation 
to  themfelves  and  thofe  of  their  party  and  coni- 

^plexion.    Tlje  fincere  Cbriftian   values  his  extern 

.nal  privileges  as.  means  of  hqlinefs.  He  rejoices 
in  them,  not  as  what  dirtdly  intitle  him  to  heaven^ 


,$njSi.  XIII.]      Ckr^m  ItiHgum.  t6$ 

bfU  aa  wbatj  be  hog)c&»  maf  be  tbe  mews  of  fitting 
bim  for  hearen.  Poflefled  of  tbe  Benevolent  Spirit 
of  the  gofpel,  be  wiflifes  tbat  others  may  enjoy  the 
^>(aine  privileges  with  himfelf.  He  chooiea.to  think^ 
that  there  is  much  real  godlinefs  among  thofe  who 
have  nev^r  known  all  his  advaiktages,  or  joine4 
thoifelves  to  his  commnnity.  On  fuch  He  lookf 
radier  with  compaiEon  than  contempt ;  and  on 
bimfelf,  whh  concern  rather  than  confidence.  ,  Hq 
adrmres  the  fovereigii  grace  of  Cod;  which  has 
made  bim  to  differ,  and  he  is  folicitous  fo  to  im-^ 
prove  the  gracious  diftinftion,  that  it  may  turn  to 
bis  falvatidn— -not  to  his  condemnation. 

UL  Tte  Apoaie  tells  them,  dlat,  ''at  that  time; 
they  were  witlumt  Chrift/*      ,  , 

To  the  Jewi  were  chiefly  confined  the  ^ifcover.^ 
ies  which  God  made  of  a  Savior  to  come.  From 
them,  in  their  captivities  and  difpa-fions,  the  Gen« 
6ks  obtained  .that  knowledge  which  they  bad  of 
this  wonderful  and  glorious  perfon«  The  knowU 
edge  which  they  thus  acquired,  was  imperfeA, 
nised  with  error  acid  uncertainty,  and  at  beft,  ex? 
tended  only  to  a  few.  The  Jews,  in  the  timc^  near 
to  Chrift's  appearance,  bad  generally  embraced  the 
opinion,  diat  the  Meffiah,  in  the  ehara£iet  of  a  tem« 
jf»oral  prince,  would  eteEt  a  kingdom  in  tkcir  coan« 
try,  and  give  them  dominion  over  the  other  nations 
of  tbe  ear(h.  However  they  might  glory  in  the  ex« 
pefiation  of  (bch  a  Savior,  tbe  G^tiles  contem« 
pishing  him  in  this  charader,  would  regard  his  ap<^ 
peaiance  as  a  cdamity,  rather  than  9  bleffing.  As 
tbe  Gentiles  in  general  had  no  Imowledge  of  Chrift, 
and  what  imitations  were  giv£h  them  by  the  Jews» 
Were  uncertain  and  erroneous,  tbe  Appftle  might 
truly  lay,  **  They  were  without  Chrift." 

What  think  you  of  their  condition  ?— Was  it 

not  exce^n^y  to  be  lamented  ? — How  affefting 

xttufticbe  to  this  benevolent  Apoftle,  to  fee  whole 

«urtidaf~innomcrable  multitudes  of  intelligent  aSM 

L 


1^  Jhtus  4ff  the  [Sbum.  Xill: 

immortal  beings,  involved  in  gmlt  and  ruin,   and 
tgnorani  of  ihe  only  way  of  deliverance  ?  Can  you 
wonder,  that  be  encountered  fo  many  dangers  and 
deaths  to  fpread  among  tbefe  poor   Gentiles,  the 
knowledge  of  the  Redeemer's  name  ?  But  let  me 
aGc  you,  Why   was  this   knowledge  defirable  ?— 
Was  it  not,  that,  by  faith  in   him^   and  fubmiflion 
to  him,  they  might  obtain  an  inrereft  in  the  great 
falvation  which  he  has  brought  to  a  guilty  world  ? 
You  have  the  knowledge  of  Chrift.    To  you  his 
gofpel  has  come.     But  if  you  live  in  unbelief^ 
.what  benefit  do  you  exped  from  him  ? — What  is 
yourtrondirion  better  than  theirs  ?-^You  will  fay, 
••  You  are  not  in  unbelief :  You  acknowledge,  that 
Jefus  is  a  divine  Savior,  and  his   gofpel   a  divine 
revelation/'     Thus  far  is  well.  But  have  you  fub- 
mitted  to  Chrift  as  a  Savior  ?  Are  tou  governed  by 
bis  gofpel  ?  If  not,  your  faith  is  vain  ;  it  will  tiev^ 
er  fave  you.     When  your  faith  is  accompanied 
with  repentance  of  fin,  and  a  piirpofe  of  new  obe* 
dience  ;  when  it  produces  an  habitual  conformitji^ 
of  heart  to  the  reli^on  which  Chrift  has  taught, 
then  you  have  believed  to  the  falvation   of  yoar 
fouls.     Until  you   have  fuch  a  faith  as  this,  you 
are  as  truly  without  Chrift,  as  they  who  have  nev^ 
er  heard  oif  him.     If  you  thsi^  the  condition  of 
the  heathens  deplorable,   becaufe  they  have  not 
heard  of  Chrift,  liow  deplorable  muft  be  your  con- 
dition, who  have  heard  of  him,   and  yet  in  heart 
xejeft  him  ?— If  they  perifli,  it  may  be  pleaded  in 
mitigation  of  their  doom,  that  they  knew  not  the 
way  of  deliverance.   But  for  you  who  believe,  that 
God  has  fent  his  Sdh  to  redeem  you,  what  excufe 
can  be  urged,  if  ftill  you  defpife  the  falvation  of* 
fered  you  ?— That  knowledge,  which  you  think  fo 
diftinguilhing  a  privilege,  will  turn  to  your  great* 
er  condemnation.     Go  then,   humbly  fubmit  to 
this  Savior,  and  penitently  rely  on  his   atonement, 
and  thus  fecure  an  intereft  in  the  falvation  which 


Atl^ilbo^,  iiaitmfy yth  ah  withaat  die  knqvl^ 
edge  idf  &ifil#'  'WW^dajp:  yoii  live  m  iinpenitetiicCy 
yqiMT  oo4ditiim  S$  la  fgme  tefp^Qs  more  dangqpp)^ 
dnn  theirs,  to  UMib  tht  worii  df  faivsitiohfaajs  nevz 
mt  oeeii  raita   '        ' 

ly.  The  Apoftle  farther  obferVes,  iB^t  thijfe;** 
phefiaAs  #efe  *'  jiliieto  frbm  thb  tonimoxli^taltk  of 
Ifraol." 

To  die  IfneUta  jpertauied  the  Cervice  d^  GbiL 
Tb  the  forma  <^  Vorftipjaftituted  in  the  Mofaid 
law,  ilone  were  admitted  hot  Jews,  andfucfa  as  weni 
proielvted  to  die  Jtfwifli  religion.  All  Uncircum^ 
Cifed  fieathens  ^we^  /exduded*  at  aUens.  TfaeJIi 
p*ftlefafs,  v*fc  i[4L'  •*  Chrift  has  h>oVen  dowi| 
die  middle  w41  .or^artidQ|9t,>U^  i»^as  betweei^ 
«a;"  between  Jews  Itaotd  Ge^les;  *  Re  ftlhides  ttf 
^partittOQwaQ'iti'Ae  tettf|ile^  wfttfch  fef^aratdl 
l^e  omn  of  dirCen^les  frpnr  the  h^ly,  plate,  tn^ 
which  fheJewsim^hL.enter  i  butnp  alien  cdUldbii 
admitted.       /  '  '    •*** 

The  gofptel  faal  inftitUted  a  feiyiee  mor6  j^^ 
and  fpiritoad  than  that'  appointed  by  thelaWof 
MoObi  ;  and  all  Chrtftians  are  a  holy  priefthdod^ 
t<»ciSef  ^r4^rinu4  facrifices,  acceptable  to  God^, 
through .  J^uy  Chrift.  By -bis  blood  they  have 
Madnefs  to  enidfiMo  the  holieft/ih  a  nt\v  axid  liv* 
tftf'Wayv  "  ^'  * 

'^  ^Mow  if  die  Getitiles  were  unhappy  in  an  txcktJ 
fiSfi  from  A^  fervite  of  die  Jewiti  fenatftiry,  Ho# 
goSty  afvdl^  who  exclude  thenilclves  fi-om  tl** 
more  *excdfe&t  fervice  of  the  Chtiftian  church  ^ 
if  *they  wlu>  werd  denied  admiffion  tb  the  ahcieHt 
temjrie,  wdre  in  fo  dangerous  a  cafe.  How  awful  ii 
HUft-ea^of  Uhofe,  who  contempmoufly  turn  awiy* 
feMl  fofptl  ordinanc^^  when  dieir  itteridaticd 
iiiiik  only  permitted,  but  reqtlired  ? 
r We  have  mudi  ftronger  tnducenients  to  slttea^ 
fertioe  of  God  under  the  gofpd,  dian  Gcn^^ 


iff  J>ti^iiii¥       OSfw^ 

tijef  ©pttW  hayf  J»  JQW  thprnfclves  fo  d>c  connnpn* 
WWth  of  Ifracl,  The  Chriftun  fjcrvipe  ,i$  mqrp 
$n[iplc  and  eafy,  m^re  pore  und  (pifitual,  th^p  t})(^ 
lewifh ;  fucccf?  is  piorc  fur^ly  protpifed ;  greater 
affiilaTicc  is  offered ;  richer  bl^fl^gj^  ajre  exfaihite^; 
ikeincerceffion  of  an  allprcvailing  Mediator  is  morft 
e»pref?ly  revealed. 

If  foine  of  tbofe  friends,  with  whom  we  minigle^ 
in  bur  common  cm  ploy  menu  and  amufenienr^j 
wf^e  ttod^r  an  abfolu^e  ^xclnOon  from  the  pr|viU 
ege  of  uniting  ia  the  deyotioiis  of  the  church,  ^^^ 
attending  on  the  means  of  knour ledge  and  ialvation^ 
Ihould  we  npt  think  t^em  very  uqhappy  ? — Should 
we  not  look  upon  them  with  fen^ble  pity  and  con* 
ter^s  whenever  We  fliet  them  2  In  the  good  prpvi* 
4ence  of  God»  we  ar^  allowed  tj^^s  pr^vileg^.  But 
]^\^  many  ^erpue  it  ?— l^hey  who  ifriill  not  ufc  9 
privilege  ^hen  they  have  it,  are  Ciot  at  all  thebet^. 
tar&rlt.  TM/  <^oi^i^rion  is  no  happier,  than  iJf 
^ey  never  baa  received  it :  Nay  ;  it  is  marc— fia? 
more  guilty  and  wretched,  l^he  Apoftle  fpeaks  of 
^ujf^i  who  pu^  from  (bcvp  the  word  of  God,  as 
jid^njg  tbe^felves  unworthy  ol  eternal  life,  ancl 
bringing  on  their  fouU  a  wonderfi^  deftruQtOQf 

V.  The  Apoftle  adds  :  "  They  were,  Qraogeif 
Iron^  the  cov^ar?ts  of  promifc*** 

A  covenant,  in  9ommon  acceptation,  is  ao  ^ 
greemeot  between  two  parties,  in  which  a  promife 
is  ma4e  by  the  one,  on  certain^  conditioB^  to  be 
]^rf^rmed  by  the  oiheif.  God^s  dealings  with  men 
are  caUed  by  this  i;t4me  in  ^lu£on  to  fiich  ufagss^ 
mqopg  them.  Th^ugl^  .thfi;e  U  npt  an  exad  fimil* 
s^rity  hx  all  points,  ye(  there  j<  a  refemblanise  k]k 
this  ntain  point,  tb^t  we  become  enti^^  ^^  prom* 
ifed  bleflings  by  a  compliance  with  required  i^on* 
4kfi>na.  But  thep,  it  ^Ipuid  be  remembered^  whaU 
ever  the  conditions  are,  they  in  no  fenfe  de/erv^ 
the  bleflings  ;  nor  are  they  perfoiined  by  our  owtt 
indqicad^iabiUt/  ;  no;  is  the  content  to  ^vfpfwk, 


iBim,  d^tioiHHi  ik  in  loxmik  tbiff^HUi  But  f| 
U^ffiiigs  i}r6i)l4r<A  ire  glft^  hHik  G^^fbtcoii^ 
^tts  requii«4>i«perfortifedty 
ii^iH-a£d  tuf  ibGle  ^Tah  of  the  wve^n^is  <^ 
VfiAkd (oi wrWb^  ^ifi&m, and  epjoioeii u^^^ 

il^m$,  ikisti  ihik'  dni.    So  li  Itoinam  ix:'l 

m  mobabl/ttTe^  id  tl^  cdveiu'iif  wigi  Abr^^ 
liiftecH  b^rkWit  #Wftv«fal  ^inet  reneire^  |^ 
promulged^  may  be  caU^  f^e  Coiknanis. 

f&ifi  #ad  eium^cfy]  i:  co^<^a^  ^^/T^^vJ^ 
cbfitafm^  tb^t  great  fn^^  gtorioos  prompt 
Wlildi  is  ibe  fubftanc^  of  the  ^fpel^  thgt  tbe  l^a 
ij^llt  b«  i  Ood  it  htm  Ith^  (obis  feecl,  tirbn^m^ 
&l^ibr.  ii.wboni  all  tfie  famtnef  of  the  eanb&oul^ 
iS^  \Ai^t)L  'tbii  Covenant  wilh  Abraham  was.  r^ 
n^iea  ttf  ^^  add  to  Jac6b  ;  and  afterward  pro^ 
Uiiae^'ib  Ifijf  Wcf^n  of  the  Je#s  ^  it  was  illuftrat* 
£k  aad  ^xpy^ktHJff  4e  prophets,  arid  fiiU  i^ot^ 
wQ^  AfplaVi^  ina  dn^rmed'  by  tbe  gofpe}.  Tbif 
^^J^^'^V  ^^  coiri^aht  of  grai^e  ;  and  it  em« 
Jr'^^mat  ifiltit^VersVif  all  nationsi  aa  well  as  die 
ttanb^flT^^^c^^nU.bf  Abraham.  ^'  As  many  aiL 
ilSi  ^  Iht  im^  m  blefled  with  faithfnl  AbraV. 
W/'  "  Tbe^  ii?hp  are  Chria*S,  are  Abniham*i 
mi,  ani  ikiH  acco^ing  to  the  piomare.*^  f  Tbf 
^UsSAg  of  Abrabam,"*  that  God*  would  be  a  God  Mi 
Ifim  wH  hii^feed,  *'  is  come  on  tbc  Gentiles  t^roiigli 

^  Now  die  ApoiUe  dbferves»  that  the  Ceiitijes  were 
ffrMgers  to  this  covenant  of  promife.  'the  dif^ 
CMary^itj  utiiil  the  Savior  came,  was  almoft 
#boU^  cohnaed'  to  the  jews*  How  unhappy  wa^ 
Ae  condition  of  thjB  Geotile  world,  in  thofe  dark 
MN^.  l>enigbted[  age^^  whiclf  plreceded  the  gofpel  f 
Tti^  knew  the  judgment  of  God,  that  finners  like 
thenii  were  worthy  of  death;  but  knew  nof  thei^.ay. 


V7B  .  PutUs  oJtU  f$£Rlff.  Xnt 

j|f  pardon  and  peace.  They  had  only  a  general 
apprehehfion  of  God's  goodnefs,  not  any  exprefs 
'promife,  on  which  to  ground  their  hope.  Moll  of 
them  had  ftich  abfurd  notions  of  the  divine  char- 
aSer,  and  fuch  fain:  conceptions  of  futurity,  that 
they  funk  down  into  an  unfeeling  ftupidity.  **  They 
walked  in  the  vanity  of  their  mind,  having  their 
underftanding  darkened,  being  alienated  from  the 
life  of  God  through  the  ignoifance  that  was  in  theni 
becaufe  of  th;  Windncfs  of  their  hearts,  and  toeing 
pall  feeling,  gave  ther^fclves  over  to.  work  all  un- 
ci eannefs  with  greedinefs/*      .     •   ,     , 

Happy  are  we  in  a  full  difcovery  of  the  covc- 
nanf  of  grace.  In  the  gofpei  which  is  come  to  us^ 
the  bleflings  of  pardon  and  eternal  life,  are  inorc 
exprefsly  promifed,  and  that  fait^  and  repentance, 
which  are  the  conditions  of  thofe  bleflings^  are 
more  clearly  dated,  than  they  yere  in  former  dif^ 
penfations.  And  if  we^  w;h9  are  ac(juainted  witl\ 
the  terms  and*  the  promifes  of  the  covenant^  finalr 
ly  rejeflfc  them,'  6ur  cafe  will  be  far  more  wretched 
thaii  theirs  who  were  ftrangeis  to  them.  "  It  Ibad 
fceefi  better  for  us  not  to  have  known  the  way  of 
tighteoufnefs-  than,  afterwe  have  known  it,  to  turn 
from  the  holy  commandrhent  delivered  unto  us. , 
Let  us  then  fl^e  for  refuge  to  lay*  hold  on'theJhope 
fet  before  us.  ;  L  proceed  to  obferve^ 

yi.  The  Gentiles  are  faici  to  **  have  had  no^ 
hope."  They  had  no  clear  and  dillindl  hope  of  a 
future  exigence- 

Many  of  them  fcarcely  believed,  or  even  thought 
of  a  life  beyond  this.  They  had  no  apprchenfion,- 
hardly  the  idea  of  a  reftoration  of  the  body.  Thofc 
who  believed  a  future  ftate,  had  biit  obfcure,  and, 
lorne  of  them,  Very  abfurd  conceptions  of  it.  Still 
more  ignorant  were  they,  of  the  qualifications  ne-^ 
^elTary  for  happinefs  after  death.  Some  difcovery 
^f  thefe  important  ;natters  waspiade  by  the  Jewifh 


TCTclatioii  ;  faoltitii  by  the  gofpd  oolj^  thst  life 
aod  imtnortati^  amtbrought  to  light. 

Thts^eloctdates  aod  covins  the  anrangements, 
which  reafos liiggefis^  m  Cavor  of  afuUire  Rate;- 
fach  as  thcpiibfcnt  imei|ttal  diftribuliontoF  rewards 
and  puniCbiatBts  ;  our  natural  capacity  for  higher 
iiuprovemeot» ikm  oor  conditibn   in   this  world 
will  permit ;  tbr  ttnboflibiKty   that  fneh  as  di« 
ycang  fliouUt  ^«r  Mtwer  the  purpofef  of  a  ration*' 
aJ  einfteiftce,  vMdefa  th^  exift  in  another  flate ;  the 
ardent  dcfire  of  innaortali^  whichis  implanted  in 
cns|Ll^reaft^  awLwhidi  knBbly  operates  in  aH|' 
anBpt  iff  here  it^  ovif  pothered  by  corrupt  prjipci*^"' 
pMaMfidooahafaitt..  Andbefides  thefe  ;  it  baa 
imrh:  fotplwit'deiiatntions  and  promifes  of  the  ref- 
uttdBkui  of  tfae^bodyitihd  a  future  exiftencei  aisif 
fSbtAnoci^htm  hf  U  pttitL.bbvtoua-  fad,   the  red 
nir«6iMi  Mdjifceaion  of  Jdlfus  Chrtft,  the  S6n  of. 
GM^mA  a  ftta^^  fenbfnom  iiim. 

ItlMiMt  ^idf  taught  iis^ih  general^  that  there  ' 
wdUb«  aoadberlHe,  jNtt^fcas  informed  us  of  many  "^ 
utpwtMit  dotonAanoit  relating  tb  it ;  jprticular^ri 
Uk^)ihal»  ii&  :fimlr' unknown  period  of  duration,  t 
tntft  wttl  he  an-nd  ofioAe  hnmsn  Aicceffidn/  and  i 
ct'lS^^^fX^Afmomf^  of  mankiiid-^thac: 

dlco  #iil  tBMriiitev' general  jiidg^  of- the 
vorldf-^diafi  amifiWi^  judgmem  will  be  broogiA; 
wmf.w^A^  Usti'lfii&M'tveTy  fccrd:thin^^^-«cha«\ 
rewards  and  paniftments  will  bedirpeaM'^ccbrd^u 
iBf^to^aa'i^dl>gihtfchar»aers,AnJ  pro^rtiohed 
t»  dwtr  difitme  degrees  of  hcdiaafs^  jot  wiekedneGs  ' 
— thftt»t{itlteC0nclufion  of  thejuc^ment;.^ewiclu  - 
ed  will  go  away  into  everlafting  punifhmtmt,  and*: 
t|M5  trtgl]irottS  int9  life  eteriiali      }'      ' 

IVe  haire  now  a  glorious  hope  £et  before  as;. 
Gully  and  unworthy  as  we  are,  we  may  be  recon^^  » 
aled  utito  God  by  the  death,  and  faved  by  the  lifd  * 
af|efiia.  So  rich  and  extenlive  is  the  grace,  ic-: 
9^ikd  intbegofpel,  that  a  confcioufnefs  ofpaft*^ 
L4 


gaikif^tejctfti^Dncl  of  dj&oturaferiiQitto^tliafip 
who  feci  the  workings  of  godly  {onow,  and  tfaa 
fefolaeiom  of  nd^  bbe^Moco.  '^  The  righteouf- 
n^s  ojF  Godi  thfough  the  futhctf  Chiift  is  onto  afi^ 
and  upon  aU  tbma  who  b^vN^  and  theve  ia  so 
differiacdc/*  * 

Do  we  thini:  with  compaffioa  acfedcomaenK  om  tim 
caie  dT  thofei  wh6  know  not  die  waff  of  pean^  djoA 
have  no  hope  ?~<l4t  uss  xiot  diea  de%afe  the  ^^ 
rums  ho^e:  propofeid  (o  us,  bmtiiicceBrc!  iXiwkb 
thankfulnefs  and  joy.  *  In  a  way  of  tepdiianDe  ti>ft 
iK$t)sd  Cod,  and  faith  towardow  JLord  Jc(tu  thnA^ 
the  gofpel  feta  before  ita;  the  hopo  ol' a  rioipoMi 
immortality  i  but  if  we  continuiB.  in.  unbelief  ai^ 
ixnpeniteiice,  w%  can  have  tio  part  in  •  ^t  rmailcio 
Are  these  not  many;  Who^  ifitbBy^iirenD  io  %Ba}i  fittj 
xi(>ufly,  maft  cooi&rsi.  that;  by  Ae  tesma  df  ifae^gefd 
pel,  thiey  iare  eicd^uded  .  from  die  blefficsdnefi  fitu^ 
pofed  ?  Will  you  livte,  at  the  G^mUi  toniioA^ 
lived,  without  hope  ?  Will  ^c^  put  yjOMrfelMbin 
k  conditioui^worfe  than  thenra;  when  you^engdy  ib^ 
faigk  aiiviuntages  ?*  WiU  you.  turn  the  meims^  .o£ 
hope  into  <)cca  fionei  pf  pment  gutb  attdc  fiiture  del^ 
pfatJ  Lay  hold'oa' this  tope,  while  it  is  within/ 
youflc  reteh*^Stfek  for  etateil  li%  hy  « 'paticpr  con^ 
timiance  in  well  doin^^-^iyeaditsycDoo  to  the  kkW 
afifaranee  of  hope  to  ^t  iendM4«fie  wac  BoiMnh  b«t 
failowerr  of  tbem,  who  thiioiigh  iaitfa  ^and  patifMe 
inbeiit  the  pnomifea^  •-^'f' 

^  VIL  Tbelfift  chaniAw<rf^ihiAj6entilef  ls,thift 
«'  they  were  w^boun  G^d  in  idxs  wtAW  Thef 
were  AtlKifta  itt  a  woild^  in*  whidi  God  wsAs  tnkn^ 
ifefti.  ^ 

^  The  Heathens  generally  had:  Come  apprehenfion 
ofaDefCy;  but  they  wa^e  without  a  knowledge 
of  the  one  true'God,  and  without  a^Juft  idea  of  his 
thara6:er.  Tbey  did  fervice  to  them^  who  by  na- 
tulse  were  no  goda  ;  or,  if  they  knew  fomething  of 
Cod,  yet  **  they  glorified  him  not  as  God,  neithei* 


^$M^.Xai:i       OinjUkJ^IHiicn.  ift 


iioDS,  and  changed  the  trpth  of  God  into  a  li^,  ati^ 
wwiiim^  ^^  ft^^  the  creatiirre  more  thaii  t}ic 
greatofr,  whi>^iil>feflM  forever;-^ 
'   To  m^wbohtt^efi^ehiafty  tinighi  ^e  cjtxfi^ 
enctt  Md  ((emrMidiiiif  of  iiiik'Stt^  all  Peife6E 

Bdng,  iiod9iii^'is:ttWe>tf0i^^  t^alt  t!ie  al- 

tfaci&n  ud  id^hitr^,  Which  havcf  apt>eared  In  thi 
wodA.  To  tis^if  is  iSMi&itlg,  diat  any  ftbultf 
dmjr  the  tidfttntt  ol'^ti  et^rn^l;  mcfependebt  j^otyr- 
or,  ta^  a£mbe  to  ^nce  ittA  hte  all  the  ^ing^ 
wkkhwe  behold;  ^nitd  lefs  affonilBpg,  th^i 
ati7  4iOQ3d  injragiiie  thcf  godfaes^  to  be  ] ike  unto 
giftd  Md  ftrcf^iaalftttfee,  gniycnV  irf  ab^  mariV 
4fevice.  r  '' 

'  B»t  wbtte  ivM?  doildenjn  the  *theift  and  Qxe^iHol- 
aMr,  let  U9  tak^  heed  left  ve  alfo  fall  under  the 
fame  oondemnttton.  Mihjr^  who  ^rofcfs  to  kticv^ 
G*d,  m  woirfa  deny  him.  Miiiy,  who  would  not? 
hveel  to  a  grarven  image,  or  proftratc  themselves? 
before  the  rifin^  fun,  ftill  fcrvc  the  creature  more" 
than  the  Creator,  loire  mammon  more  than  God, 
and  aire  governed^jnore  by  their  own  luffs  than  bjr 

HbwevcT^  clfeaify  you  catn  d^monftrate  the  exlttl 
«tice  and  provicfcnce  of  God,  and  whatever  ration, 
ai  fentiments  you  entertain  concerning  his  charac* 
t€r  arid  government ;  if  you  feek  not  his*  favor' 
with  your  whole  heart,  and  in  preference  to  e\'ery 
worldly  intercft — if  you  forget  him  in  your  or- 
dinary concerns,  and  acknowledge  him  not  in  your 
daily  wants  and  fupplies — if  you  negleft  to  main- 
tain communion  with  him  by  mediation^  thankf- 
giving  and  prayer^ — if  you  indulge  a  temper,  and 
purfue  a  courfe,  contrary  to  his  will  ;  you  are  as 
really,  as  the  atheift,  without  God  in  the  world. 
While  you  condemn  thofe,  who,  in  contradiftion 
to  the  plaineft  evidence,  fay,  there  is  no  God, 
How  will  you  juftify  yourfelyes,  who  in  contra- 


didloil  to  y<mr  own  belif^  live  ai  if  ihere  wiere  «or 

God?  '   ' .  •  *         ■•• 

There  are  nlore  atlieilb  in  the  world, '  than  i>to;<^ 
fefs  d^emfelves  fuch.  **  The  tranTgreffion  of  the 
wicfcsd  &itfa,' There  U  no  fepur  of  God  before  his 
eyc$"  How  unaccoontaUe  is  the  ftuptditjr  <tf  fin^^^ 
ners  I  God  is  not  far  from  them  :  He  loads  them 
with  bleffings,  £atis6es  them  with  good,  fills  them 
with  dadnefs ;  yet  thqr  know  hin^  not,  or  will  not 
regard  hini.  This  God  calls  the  hesyens  to  behold 
with  aftonifhment :  ''I  have nouriflied and brooght 
up  children,  but  they  have  rebelled  againft  me« ' 
llie  ok  knoweth  his  owner,  and  the  afs  his  maf^ 
tiBr's  cab  ;  but  Ifrael  doth  not  know*~my  people 
doth  not  coniider.  Who  hath  heard  fuch  a  thing  ? 
Hath  a  nation  changed  her  gods,  which  yet  are  no 
gods  ?  But  my  people  hath  changed  their  glonr 
"for  that  .which  doth  not  profit.  They  have  fwfaC. 
-en  me,  jhe  Fountain  of  living  water,  and  have  hew- 
ed them  out  broken  ciftems,  which  can  hold  no 
water/' 

Let  us  lament  the  atheifm  and  idolatry  of  our 
own  hearts.  Since  we  know  God,  let  us  glorify 
him  as  God,  by  thankfulnefs  and  obedience.  Let 
us,  by  the  difcoveries  of  his  cbarader  made  before 
our  eyeSi  and  the  exercifes  of  his  goodnefs  which  . 
we  daily  experience,  be  perfuaded  to  prefent  our*, 
felves  living  facrifices^  holy  and  acceptable^ to  him; 
for  this  is  our  reafonahle  lervice. 


^  •  J .  .       «.        r  J  r  r 


I 


SERMON     XIV. 


mim^mtm 


iFHXSIAXStl.  13 «•• 

But  now  in  Chrifi  J^fus^  yt  who  fometimes  were  far 
"  '^  ^^^  ""^^^  ^S^  h  ^^^  hkodof  Chrijl.  For  he 
is  our  peate^who  hath  made  both  onel  and  hath  brok^ 
in  down  the  middle  wall  of  partition  between  us  ; 
hoivif^  aholijhed  in  fus  fiejn  the  enmity,  even  the  law 
-of  commandments  contained  in  ordinances,  for  t& 
inake  in  himfdf  of  twain  one  new  man^  Jo  making 
peace  ;  and;  that  he  might  reconcile  both  unCo  God  in 
eme  body  by  the  crofs,  having  Jlain  thf  enmity  thereby; 
and  came  and  preached  peace  to  you  who  were  afar 
4ff,  and  to  them  that  were  nigh  :  for  through  him 
"  we  both  have  an  accefs  by  one  Spirit  unto  the  Fa^ 

In  the  preceding  verfes,  the  Apoftle 
reminds  the  Gentile  believers  in  fiphefus,  in  what 
refpe^  they  had  formerly  lived  at  a  diftance  from 
Ood.  They  were  Gentiles  in  the  flelh~they  were 
hy  Jews  defpifed,  as  not  having  the  mark  and  figii 
^  God's  people — they  were  without  the  knowL 
<dge  of  Chrill— ^they  were  excluded  from  the  priv* 
il^e  of  worfhipping  God  in  his  fanduary — they 
Yftre  ftrangers  to  the  gracious  promife  of  the  cove* 
enant — they  had  no  f^r^  hope  of  a  future  life— n 
^nd  they  were  without  God  in  the  wo^rld. 


17^  DtaHs  B/tk^        .    [Serm.  XIV. 

In  the  worcls  now  read^  lie  defcnbes  that  happy 
flate  of  neamefs  to  God^  into  which  they  were 
brought  by  the  gofpeL  **He  fays,  verfe  13,  **  Yc 
who  fomctimes  were  far  off,  are  made  nigh  by  the 
blood  of  Chrjf/'  •  TWdfculia&Mcti  ($  this  near- 
nefs  he  diftindly  illuftrates  in  the  following  words, 
which  we  will  now  open  and  apply. 

I.  They  were  brought  within  the  church  0/  God^ 
and  admitted  to  equal  pi^leges  with  his  ancient 
people  the  Jews. 

The  feed  of  Abraham  were  the  people,  whom 
God  chofe,  and  whom  he  cauffd  to  approach,  near 
to  himfelf.  To  them  he  fliewed  his  ilatutes  and 
his  judgments ;  he  dealt  not  fo  wkth  any  other  n^ 
tion.  The  GeptiTes  he  left  afar  off  from  him. 
•*  But  now/*  fays  the  Apoftle,  **if^J^  are  made  i^igh 
in  Chiiflf,''  as  well  as  the  Jews.  *'  CKrift  u  our 
beace/'  He  has  made  a  peace^-^a  union  between 
Jews  and  Gentiles.  "He  has  mad^  both  to  be 
one/*  He  has  formed  them  into' one  churcl^  ^d 
^ven  them  an  equal  fldare  in  gol^el  i^rivilege^^.  fo 
that  one  has  no  preeminence  above  the  bt|ier«r« 
Chrift  fays,  **  I  fay  doWn  my  life  for  the  fli^V' 
n6t  merely  for  thofe  of  the  ancirat  fold  ;^  **  h^  I 
have  other  Iheep^which  are  not  of  this  fold :  Ttxpsi 
alfo  I  mud  briog.and  they  Ihall  hear  my  voicc»4«id 
there  (hall  be  one  fold  and  one  fbephcrd." 

"  He  has  broken  down  the  middle  wall  of  parti* 
tion  which  wai  between  us/'  He  ha*  abolifhed^be 
<crcmonial  lai*^,  wKifch  was  a  wall  of  fepararion  h& 
twecn  Jews  artd  otHir  nations.  The  Appftle  a^ 
ktdcs  to  thewiall  ii\  iht  temple,  which  divide^  dW 
court  of  the'  Gentiles  ftttm  the  holy  place,  whert 
the  Jews  were  allowed  to  worfliip.  On  this  #aff, 
Jofephus  ftiys,  it  Wais  written,  *'  that  no  alien  migw 
go  through  it/' 

The  Apoftle  adds,  ^^Chriff  hath  aboliffied  in  hiJ 
flefti  the  enmity,  even  the  law  of  commandments, 
tonfifting  in  ordinances,  to  make  in  hhnfelf  of  two 


«i#  nev  9Wif  (o  Biakjng  p^ci:''  IbetvreiW  tli|«m.~« 
That  Which  m^de  the  eamicy^pr  fep^raCion  b^t«»ecNi 
Jeffj  find  Gpfptil^n  ^^  ^  U^  of  c^rwio«»c*  imi 
qrdiui;ice§ ;  for  ^efis  urere  peculiar  (p  the  J^irs  :-n-» 
Uocircumdfed  Gentiles  v^pcf  not  4dn|itt^  to  th^fnv 
JF^e  Chriii  hau  aboliilied  in  his  fleQi*  The  gr^it 
aUQntion  of  tliein  was  tq  pn;6gur^  C;3in(l>  fuff^f^ 
ings  in  the  flcft  fpr  the  fips  of  tlb^  world.  Whjgi^ 
lie  offered  hii^ielf  op  tj^t  c^ofi^  he  ^bpliibed  thefe 
^di^finces  as  h^qg  no  longer  of  ufi^,  und  thM^  i^ 
ipQVf4  tb^  eoiQityf  or  the  occafioii  of  dilliq£Hoi) 
bctveen  Jews  ^nd  Gentiles,  Sn  the  Apoftlc  fayt 
ii)  his  epitlle  to  t|ie  CoJoflSaoq.  ^<  He  hatb  made 
iseaco  throngb  the  hlood  of  the  qrpfs,  and  batl^ 
Uotted  out  the  hand  writing  of  ordinances,  which 
was  agaioft  qs"  Gen^lts^  *'  aqd  hath  laj^n  it  out 
oi  the  way,  having  naile4  i^  to  the  crofs."* 

As  the  dearth  of  Chrid  wai  dqfigned  aliker  for  the 
iN^q^t  of  all  ns^^oiMi  fo  when  he  removed  the  law 
oi  ceremonies  given  to  the  Tews,  he  inftitu^  ^ 
more  fimple  way  of  worfliip^  which  fhould  be  com« 
v^n  to  Gentiles,  ^3  well  a3  J^ws,  As  he  made  na 
4iftinftion  betw^Q  ^etn  in  the  defign  of  his  detkikf^ 
fo  he  would  allow  noQ^  to  be  ma4^  in  regard  of  tk9 
privileges  of  bi^wodhip;  but  would  recracile  both. 
m  one  body^ 

Yott  hei:e  fee,  ^nd  you  ought  to  remember,  that 
one  great  de%n  of  Chrift'd  de^th  wm  to  aboUA 
former  4iftio6|u^l$,  to  unite  aU  nations  in  on^^ 
church,  and  to  create  in  hitpf^lf  one  new  mWf  fok 
npking  peace.  He  has  purcbafed  the  church  with 
his  blooa,  and  his  church  is  one«  Though,  for  the 
convenience  of  wo^r&ip,  it  may  be  divided  into 
many  memb^fi,  ftiR  u  is  one  body  in  bin.  He 
is  the  head  of  the  church,  and  the  Savior  of  the 
body- 

HeucQ  it  follows,  that  all  cont«ntiomi  divifiona. 
and  feparations  io^  th^i^rch  of  Chriftiare  a  direft 
Wjppofi^oti  to  th»  doligi^  of  hU  death*  Aa  themen^ 


bers  of'a  particular  church  ou^t  to  wa)K  toge^r 
in  peace,  fo  particular  churches  (hould  maintaiil 
communion  with  t>ne  another.  Tbey&ould  coop-^ 
crate  in  building  up  the  great  kingdoin  of  their 
common  Lord,  until  they  all  come  in  the  unity  of 
the  fiaith  and  of  the  knowledge  of  the  Son  of  God, 
unto  the  meatur^e  of  the  ftature  bf  thefulnefsof 
Chrift.  Chriftians  may  entei'tain  different  opio* 
ions  in  the  lefs  important  dodrines  of '  the  gofpd, 
and  may  praSice  different  ufages  in  the  worfhip  of 
God  ;  but  as  long  as  they  hold  the  head,  on  which 
all  the  members  depend,  and  as  long  as  they  call 
on  the  name  of  the  fame  Lord  Jefus  Chiift,  they 
ihould  regard  and  treat  each  ot^r  as  fellow  mem- 
bers in  him. 

Moil  of  the  Churches  planted  by  the  Apoftles, 
confided  both  of  jews  a^d  Gentiles.  Thefe,  having' 
been  differently  ^ucated,  and  ftill^  retaining  fome 
of  their  ancient  habits,  often  fell  into  troublefome 
contentions.  But  in  thefe  cafes  Paul  always  incuU 
eated  forbearance,  condefcenfion  and  charity.  "^ 
While  he  required  the  churches  to  purge  out  the 
openly  wicked  and  ungodly,  he  cautioned- belieipers 
not  to  judge  and  condemn  oneaftother  for  circiim- 
ftantial  differences,  and  exhorted  them,  wherein 
they  were  agreed,  to  walk  by  the  fame  rule. 

If  we  feparaie  from  the  communion  of  our  breyi« 
ren  for  differences,  which  enter  not  into  the  effexice 
of  religion;  or  if  we  renounce  fellowfliip  with  par- 
ticular churches,  which  ftill,  we  have  r^afoti  to 
hope,  Chrift  has  owned  and  bleffied,  we  not  only 
oppofe  the  plain  inft  fusions  of  the  gofpel,  but 
countera6):  one  great  defign  of  Chrid's  death,which 
was  to  dellroy  all  enmity,  and  reconcile  hia  difci^ 
pies  in  one  body* 

It  is  the  duty  of  all  ChriQians  to  excite  one  atu- 
cther  to  love  and  good  wcnks,  and  to  unite  in  ad. 
vancing  the  coffinaon  intereft  of  pure  i^Hgion.-— -«' 
They  arc  to  feck,  not  merely  their  omi  ptofit,  Inrt 


4§BKM.  XIV.3         Chri/Han  Rdigkn.  179 

the  profit  of  many.  They  arc  not  only  to  confule, 
each  one  his  own  perfonal  edification  ;  but  to  ftu. 
dy  the  things  whicfi  make  for  peace,  and  the  things 
wherewith  they  may  edify  one  another. 

IL  Thefe  Ephefians  were  brcught  near  to  God, 
as  they  were  admitted  to  enjoy  the  gofpd^  whidi  rs 
a  difpenfation  of  grace  and  peace. 

The  Apoftle  fays,  '*  Chrift  came  and  preached 
peace  to  you  who  were  afar  off,  and  to  them  that 
are  near/'  Chrift  came  to  the  Ephejims,  not  per« 
fbnally,  but  by  the  miniftry  of  his  Apoftles,  and 
preached  pardon  and  falvation  to  them,  as  well  as 
to  the  Jews. 

If  it  is  a  happinefs  to  enjoy  peace  with  God,  tl 
it  a  privilege  to  hear  it  proclaimed,  its  nature  ex. 
plained,  and  its  terms  propofed.  ^  Blefled  are  the 
people,  who  know  the  Joyful  found.**— i**  How 
•beautiful  are  the  feet  of  bim,  that  bringeth  gdo4 
tidings,  that  publiflieth  peace,  that  bringeth  glad 
tidings  of  good,  that  publiflieth  falvattofi^  that  faith 
unto  Zion,  Thy  king  reigneth/' 

As  the  Jews  were  faid  to  be  near  to  God,  becauft 
to  them  pertained  the  giving  of  the  law  and  thefer- 
vice  of  the  fan£luary  ;  fo  thefe  Gentiles  were  now 
faid  to  be  made  nigh,  becaufe  to  them  was  preadu 
ed  the  gofpel  of  peace,  and  the  offer  of  falvation 
trough  a  Redeemer. 

If  tfuy  were  near  to  God  in  the  enjoyment  of 
Paul's  miniftry,  we  alfo  are  near ;  tor  to  tts  are 
committed  die  truths  taught  by  his  miniftry.  The 
dodrines  which  the  Apoftles  preached,  are  contain* 
ed  in  their  writings.  Thefe,  through  the  good  Prov- 
idence of  God,  are  in  our  poffeffion:  We  may  con* 
fult  them  in  the  hours  of  retirement ;  we  may  hear 
them  opened  and  applied  in  the  fan6hiary  of  God. 
We  need  not  fay,  "  Who  fliall  afcend  into  heaven,to 
bring  Chrift  down  firom  above?  Or,  Who  fliall  de- 
^tendimothe  deep,  tobring  Chrift  iipframthedead?'* 


^l9  .Jk^^$k  f>«M.XIV. 

-*Far  |be  wm^  is  aigjb  m,  even  that  fme  wiml 
of  r^VvA(iQa  wbifix  Qbrift  preaq|he4f  firft  in  hisovii 
peripo,  and  thet^  by  the.  minift^  of  )u3  Apoftlci^ 
— We  are  t^e  pfOfiile,  vrho  kooir  the  jayftil  fioundi 
a«]Md,  (Q  wham  peac^  through  Jefua  Uirift  p  pro. 
cWn)^  God  If^f  brought  U3  near  to  himfelf,  to 
do  his  fervice  in  tbe  ub^aaole«  He  has  feat  tam 
fhe  fipfpcl  of  hi»  3Qn ;  Xn  ^^  midft  of  ui  he  has 
eflabli(bed  his  chorchea :  W«  aine  invited  to  be. 
hold  the  bi^uty  of  the  Lord^.and  to  inquire  in  hii 
t^ple.  '; 

Oar  high  privileges  arf  not  the  effed$  of  oar 
own  previous  choice,  but  of  God's  fovereign  graee. 
lit  h^  rovqaled  to  us  thofe  glorious  things,  which 
are  hidden  from  miUions  of  our  felloir  finners*-*^ 
Why  is  it  fo  ?~We  am  only  fay,  *<  So  it  feemect 
gOQ4iQ.hi&  fight/' 

l^t  us  rc^mremher,  however,  that  to  whom  muck 
\$  giv<n,  of  thei^  »uch  wUl  be  lequired^  The 
nearer  we  are  broo^  »  God,  the  Either  fliall  we 
be  banifhed  from  hini,  if  we  defpife  his  grace.  So 
9ur  Lord  fa^  to  Capeiffiaum»  in  which  he  often 
preached  and  did  works ;  *^  Thou,  Caperaaua^ 
which  art  exalted  to  heaven,  Ihalt  be  ca&  down  to 
bell ;  for  if  the  mighty  wK>rks  which  have  been 
done  in  thee,  bad  been  done  m  Sodom,  it  wocdd 
have  remained  until  this  day.  Therefore  it  Ihall  be 
Viprc  tolerable  fyr  Sodom  in  the  day  of  judgment^ 
^an  for  thee/' 

IJIL  Ampng  th^  J8p|^fians«  iwny  were  brought 
n^ar  ta  God  bj^th^.  r€mHtwni  of  tkdrfiuls  after  his 
umge. 

.  The  ApoMe: (ay.s  t«  tbmi^  ''In  Chrift  ye  are 
madie  nigh,  for  he  ia  our  peace^  who  hath  made 
bo^  ofie,  and  bath  aboiiih^  the  enmity,  to  make 
uk  hiivielf  of  twain  one  tuxu  mm.'* : 

It  waa  the  defigp  of  the  gofpel,  not  only  to  unite 
Jews  ^id  Gamiki  in  one  church,  but  to  make  then 
new  mcn^  that  they  might  walk  in  ntvmejs  ofUJc.^ 


AMorfingly  iht  ApoAte,  in  the  4tll'f  diiipter;  6K 
fieyvd,  tli^t  ''  they  teid  been  taught;  a$  l^e  truth  is 
in  Jefiis,  that  they  fliovid  put  off,  ebntemiog  their 
Covmer  tonverfation,  t)ie  bid  man,  which  is  corrupt 
according  to  the  deceitM  lufls,  (hoiild  be  retacired 
in  the  fptrit  of  dietr  mind,  and  fton)d  put  on  the 
mew  man,  which,  after  Gdd^  is  created  Ih  righttoUf* 
seft  and  true  hdinefe/'  The  old  man  fignifies 
4bofe  evil  habits  which  they  had  long  indulged  tti 
their  Heathenifm.^  The  new  mafti  is  that  life  of 
holinefs  and  rightaonrnefs  which  the  gofpel  fe. 
ipiires.  This  is  oiHed  true  holinefs/  and  a  rinewat 
of  the  fpirit,  in  diftindion  from  fkofe  outward 
forms  in  wbichJewS)  as  well  as  Heathen^,  had  oncb 
refted. 

Now,  when  we  are  renewed  in  the  fpirit  of  the 
mind,  and  made  holy  in  the  hidden  man  of  the 
heart,  then  we  are  brought  near  t6  God.  All  ha. 
fcitual  finners,how  near  foever  ill  their  viable  priv- 
ileges, are  in  their  hearts  far  from  him.  They  havt 
in  them  a  carnal  mind,  which  is  enmity  agaihft 
God,  and  will  not  be  fubjed  to  his^  law«  They  are 
enemies  in  their  •  minds  by  wicked  work).  They 
•may  profefs  to  know  God  ;  but  ih  works  the^  deny 
him,  being  abominable  and  difobedieilt,  and  unto 
every  good  work  reprobate.  But  true  Chriftians 
ate  nigh  to  God,  as  they  are  partaker*  of  his  na* 
tare,  renewed  after  his  imag^,  and  conformed  to  his 
cbarafier. 

•  If  die  enjoyment  of  the  gofpel  briifgi  us  near  to 
Gody  the  efficacy  of  the  gofpel  on  dur  fouls  brings 
tfs  nearer  ilill ;  for  this  affimilatesu^  to  him.  ^fe 
tndybenear  to  him  in  external  privilege,^,  and  yet 
be  tar  oflF  in  the  difpofition  of  our  minds.  Theri 
«t^  diofe,  who  draw  near  to  God  with  their  mouth.^j 
When  fheir  hearts  are  far  from  him.  If  wenoi  on- 
ly profefs  the  word  of  truth,  but  are  born  of  thii 
incarruptible  feed-^thii  wofd,  which  liveth  and  aJ; 
bideth  for  ^er,  -and  have  pdrified  dor ib«U  id 
M 


:t|9  :    Jhtkso/Oe  IUku.XL^ 

;<A»eying  tht  tnidi }  then  we  m%y  properly  be  Ikift 
to  be  made  nif  h  io  God.  *^  While  vre  walk  in  tbt 
light,  a$  be  is  in  the  lighf,  we  have  leUowfhip  witii 
rbim." — **  When  we  dwell  in  love,  we  dwell  inGod 
*and  be  in  us,  for  he  is  lore/*  • 

;  Let  us  not  content  ourfelves  with  a  profeSed  and 
Tilible  neamefs  to  God,  but  feek  a  fpiritaal  union 
with  him  in  a  participation  <^  the  divine  nature.-*- 
Let  us  walk  with  bim  in  the  exerdfe  of  faith  and 
love,  in  the  contemplation  of  his  perfedions,  in  a 
fenfe  <^  his  prelence,  and  in  the  obfervance  of  bis 
commands.  When  we  are  renewed  in  the  fpiritof 
the  mind  and  walk  in  newnefs  of  life,  we  may  be 
faid  to  come  nigh  to  God ;  for  then  we  are  like 
him,  and  enjoy  communion  with  bim. 
'  IV.  This  neamefs  to  God  farther  implies  a  ftate 
of  peace  with  him* 

The  Apollle  here  fpeaks,  not  only  of  a  reconciU 
iaition  between  Jews  and  Gentiles,  but  of  a  recon-p 
ciliation  of  both  unto  God.  ''  Chrift  hath  aboliOi* 
<d  the  enmity,  that  he  might  make  in  himfeU  of 
twain  one  new  man— ~— and  that  be  might  reamciU 
both  unto  God  in  one  body  by  the  crofs." 

As  (inners  are  encsnies  to  God  in  their  minds,  fe 
they  are  objeds  (^  his  holy  difpleafure.  ^<  He  is 
angry  with  them  every  day .'^  And  his  ^'  fal vatiosi 
is  far  frojw  them."  They  fay  unto  God^  "  Depart 
froni  m,  for  we  deGre  not  the  knowledge  of  tbj 
ways."  And  a  fentence,  correfponding  with  this 
language  6f  their  hearts,  is  prepared  for  them  ;—- 
*^l>epart  from  mt,  ye  workers  of  iniquity ;  1  know 
ymx  not."  But  when  they  return  to  God  by  x^ . 
|>^tiince,  then  his  anger  is  turned  away,  and  tbt 
fentence  is  revoked.  When  their  enmity  is  fiain, 
and  their  felf  exalting  thoughts  are  humbled,  thetv 
tiod  receives  them  graciou  Qy  and  loves  them  frec« 
ly ;  be  is  merciful  to  their  unrigbteoufnefi^.andie* 
inen^bers  their  fins  no  more.  *' Being  juftified  by 
faitb»  thfgr  have  peace  with   Gttd  (hroogli  Jefua 


mu.  xiv.j      Ckri^i^  JUUgpk  ill 

bbitft."  Th^re  &far^€d  in  that  i^JBtoOi  pir^tn. 
ifet  f*  I  will  bea  tjQd  and  a  Faober  to  ywt ;  aiid  )4 
fltall  be  my  fops  and  dangbteFs/'r~''  Thare  it  n0 
condemnatioti  td  them,  bc€aufe  tbcy  arc  in  Cbi;ift 
lefuki  and  tb^  wiXk  nbt  after  the  flefli^  biit  a£ker 
the  Spirit/'.....  .  :_,  ;.  ,i..i  ....  .-...,  ',•  ^  ,t      i 

.  TbitreconciUatioll  is  effeaed  '<  by  the  blood  of? 
Chrift  flicd  on  ''the  croft/W''  The  chaftifementof 
ojt^rfieaix.waa}aid;^09.]^.Qirr--f\Hr  (iiSe«d  for 
pur  fins,  the  juli  for  the  unjuft,that  he.iliigbt  f>ring 
ds  15  God/'  And  ''  God  maizes.  t|K,  acc^t4;4  W  t^f 
Beloved/'—''  H$  is  in  Chrift  rcconcilinfth«b  world 
to  himfelf,  not  imputing  their  trefpailes/' ,  Happjf 
ia  the  believer  thus  brought  near  unto  God*— r-^ 
V  Ble/Ted  is  4he  man,  wboTe  itrilh{grJB0)oii3  arithpa 
fpzgiven^ and  his  fins  coyc^..  BleQed  i|  tl)e  inan^ 
to  whom  the  JU>rcl  tfnptiteth  not  iniquity ,,  .and  ia 
wlipfe  fpirit.^  theire  i^ .  no^  guMe.t*.  ^ ,  He  looks  back 
with  aftonilhmeat  on  his  former  flate.  of  fiftr^vfi^tm 
Ipou  from  .  Gbd,  and  on,  thift  fklf«  fetlirity  wbii:li 
be  fek,  while  all  .bis,  fins  were  un^rd<^l^.an4 
bi»  guilty  foul  exp«^^  to  ctfim^.  cqndetnAatioQ. 
He  medicates  with  thankful  admiration  on  theiner? 
bybf  God,wbicb  baa  brought  him  witbiii  tbt  foutid 
tf  the  gofpelj  has  awakened  his  aHention  tb.th^ 
danger  Or  his  condition  and  to  the  relief  jurovided* 
and  has, given  bint  rq>entanee  and  the  remiffion  pt 
fins..  Ije  .views  wi^  delight  the  fa^ce  of  a  recpo^ 
^ed  ppd^  an$l  finds  pleafure  in  the  ^pi)fcioi|fne(# 
of  .a  heart  t^oonciled  to,  him.  H^  looki  foni^ard 
with  the  y^y  of  hope  to.  th^  day,  jvhen  he  iOhall  b^ 
admitted  ftill  nearer  to  God,  and  fhall  mingle  witb 
jfnints  and  at^els  in  his  prefence,.  wliere  is  fulnelii 
bf  joy  and  pleafiires  for  ever  more; 

V. . Anotbei:  circumftance  of  the  nearnefs  men* 
tioned  in  th^c  uxt^  n  dccefi  to  Gq3  in  Prayer.-^-; — * 
*l  Through  CJirift  reconciling  us  to  God,  wt  both 
have  acctfi  unto  iht  F^thtr." 
Ml 


t94  ^yD^tei^-ilthr^i        t^M.  XIV; 

'ifTfat  Jtah^dmnt^iitxg  to  {}(mI  i^lfei^  facrifides  of 
hti&^ ;  ire  *  maf  cotne  ncart r  to  litm'  by  itha  faai« 
fioe  of  Cbriff.  Ol4his  kbt  le^al  facriGces  wore  bdi 
^es/  and  fronx^Aii  tbey  d«riYed:all  their  virtue4 
AtAi  ^'i(  tbe  blood  of  beafts^ffMnkliaFg  thbundeaif, 
fanftified  to  the  purifying  of  the  fleflli,  Hov  mueh 
hiOrefhalUbe^blooiiof  Ch«ift)  wlio  thnxigjk^the 
itenid^*S|)iri€'^flFered  himfelf '  widhout  fpot  to  Goid^ 
|M»rge  ourxbndience  from  d^ad  wolrka  lio  fenre  the 

>'34teflH^|>tidl  Glider  th«  lavr,  having  offered 
^Nirifice  for  the  fiti^  of  the^ople^  emered  by  the 
}ilwd  of  this  facrifice  into  th49  moft^holy  place^  to 
make  intercefli^n  f6r  them ;  land  while  he  intercede 
ed^tbr  tfaeM  there,  they  wereprayiYig  without,  ftutf 
Chrift  by  hiioW^  blood  has  entered  into  heaven  to 
af^pear  in  the  prefcnce  of  God  for  u6  ;  and  by  bis 
bloo4  we  now  have  boldnefs  to  enter  into  the  h^^* 
U^A  in  that  new  and  living  way,  which  he  hat  con- 
feerated,  'StAce*we  have  fueh'an  high  prieflN<>ver 
llM'houfe  of'Qbd/t<^  may  come  boldly  to  hil^featy 
and  obtain  mercy,  and  find  grace  to  help  in  timeof 
need; ."-  '•  ^  "  ■■^'^•'    •  '  • 

Sttcfrii  the  ^a«tf  6f  the  gbtpcl-  that  it  calls  jCn- 
fuh;^%t^r'M  awfitk^ning  fefife  of  gfuilt,  to  apply* 
ukto  God,  as  a  Ood  of  mercy  in  Chrift  Jefus,  and 
givto  them  'reafoh  tohdpe,  that  their  applic^tioti 
will  not  be  in  vain.  Bdt  there  is  a  peculiar  fenfe^ 
in  vhich  true  believers  com*  nigh  io  him.  They 
have  thofe  promifes  of  aiBAance^-  and  acceptance, 
which  others  cannot  appropriate^  The  Apoftle 
fays,  "  Thrtiugh  Chrift  #e  have  accefs  by  faith  in- 
to this  grace;  iA  which  we  ftand,  and  rejoiee4n 
hope  of  the  glory  of  God.''^-^"  In  him  we  have 
boldnefs  and  afccets  with  confidence  by  the  faith  of 
him;/'—"  The  Spirit  helpeth  our  infirmities,  and 
maketb  interc^ifion  for  us  according  totbe^will  of 
God." 


.  Wiut  a  high  privilege^  io:  Chrifliacs  enjoy  ?-«• 
^hey  Jcotnc  daily  to,  God  in  prayer  and  .  p wfe.— * 
They  tell  liim,tneir  wantjs,  thaiik  him  For  biab<>un. 
tics,  and  fcJic^t/ farther  luppH^^  They.  cQni|Vtp 
him  in  th^  Mme  of  .a  Mediator,  ivho  has  purchj^fecj 
for  them  all  the  WeflBngs  t^hich  ihey  neai.  .  Thev 
ccmi^  to  him  a$,^  fovepant,GQ(I,.w^p,h45i  promised 
that  he  will  nevfsr.  forfake  thepi. .    .     ^  .  .  ^ 

When  they  l^ve  fuch  a  dear  a^d  (enfible  vieif 
of  God's  holinefs,  wifdom,  power  and  grace^  ^^  M, 
wakens  their  pioifs  affedions^  xd\(K^  them  above 
earthly  things,  collet  and  fixes  their  thoughtr| 
and  excites  more  ardent  defiresof  Jhcgveu^  gf eaten 
averfion  to  fin,  and  more  aftive  rieiplutipnsfor  du-* 
typ  th^n  may  they  )>e  faid  to  draw  near  to  Gch!  wifl;^ 
the  heart.  Then  they  enjoy  fpiritual  commupioii 
with  him.  Th^  Pfalmift  experienced  in  ,^^e  fa^q^ 
luary  fuch  an  interconcre  with  God^as  this.  There 
be  faw  Qod's  power  anii glory,  and,  ^Jt  the  com!^ 
munications  of.  dirine  light  and  \<^yp.  This  p^f) 
tiling  he  defired^  that  he  might  dwell  in  the  hpfifo 
of  the  ^rd  all  tl^e  d^y/s^pf  h^  life.  Jhif  was  hi9 
langmag^  **  Whom  have  I  in  heaven  hut  thee  ?-7p^ 
T^ere  is  none  uppn  e^rfh  that  I  c^iire  befides  thee* 
r— It  istgood  for  Hv^  to  draw  near  to  Qo4«  I  havo 
put  my  truft  in  him/'  ,    .^ 

Vli  Another  im>partant  circumftance  of  nearneft 
to  God,  is  the  prcfeivce  pf.his  holy  Spirit.  . 

The  Apoftle  fays^:".Wq  have  acc^fs  by  the  Spirit 
unto  th^  Father/'  : 

The  grace  crf.th«  Spir^fc  was^  granted,  for  tjje  ftxp^^ 
port  and  comfort  of  good  fpcp  under  the  Old  Tef. 
tament*  David  prays^  **  Take  pot  thy  hP'y  Spirit 
from  me — ^uphold  me  with  thy  /ree  Spirit/*  But 
under  the  gofpel,  which  is  a  miniftration  of  the 
Spirit,  it  is  more  ex^plidtly  promifed^  and  more 
amply  afforded.  "  God  has  died  forth  the  Spirit 
abundantly  through  Jefus  Chrift/'  The  Spirit  not 
only  makes  occafional  vifits  to,  but  takes  a  ftated 
Ma 


fefidence  with  faumbit  f>eUevers»  They  are  his 
^bitation-^-his  tieimples.  They  walk  in  him/  anil 
are  led  by  him.  By  him  they  are  fan&ified,ftrerigth- 
fcned  and  con^forted.  H^  helps  their  ihSrmities  in 
prayci,  "witiieffes  to  their  adoption,  and  prelervea 
them  unto  falvation.  Cbrift  fays  to  his  difciples,' 
^  If  aiiy  mah  love  me/  him  wil^  my  Father  love,' 
atid  w^  will  come  and  make  our  abode  with  him/^ 
This  fpake  he  oF'the  Spirit, which  tlie  Father  would 
fend  m  bis  name. 

Happy  is'  t^e  good  Chriftian  in  this  neamefs  to 
Qod.  Senfible  oFhis  own  weaknefs,  he  rejoices  in 
([thrift,  in  whoni  all  fulnefs  dwells,  ahd  of  whofe 
ftilhefs  he  ihay  recScive  even  ^ace  for  grace.  Paul, 
when  he*fclt'hi$'wc2|kncfs,  fohnd  himftlf  ftrorig.— f 
He'took  preafure  in  infitmities,  becaufe  the  power 
of  Chrift  relied  upon  him  :— He  was  contcnttsd  iii 
ivcry  ftate :— 7He  knew  both  How  to  be  abafed,  and 
lidw  to  abdutid  :— Thrpujgh  Chrift  ftrengtbening' 
him  he  could  do  all  things/  When  he  was  cniciJ 
fied  with  Cbrift^  he  was  ftill  alive,  becaufe  Chrift 
lifedin  hibi.  He  acknowledged,  that  by  God's 
Iprace  he  was  made  what  he  was ;  and  he  could  lay, 
the  grace  bellowed  on  him  was  not  in  vain.  He 
labored  the  more  abundantly;  yet  not  he,  but  the 
»ace  of  Chrift  that  was  with  him. 
^  To  judge  then,whether  wc  have  the  Spirit  dwelU 
ipg  in  us,  we  muft  inquire, '  Whether  the  to&rksot 
the  Spirit  can  be  found  in  us. '  Paul  labored  a« 
bundantly — was  conftant  in  duty— -contented  is 
^very  condinon-^humble  in  his  thoughts  of  himfelf. 
~We  then  have  the  beft  proof,  that  the  grace  of 
Ood  is  with  us,  when  we  cao  trace  its  happy  ef«. 

tcasr  '■■'  '■' ■■  '•••  '■  •   • 

i  have  now  opened  to  you^  the  feyeral  circum* 
ftancfes  of  that  nearnefs  to  God,  which  the  Apbftle 
mentions  as  the  high  privil^e  of  humble  Chrif« 
tianst      '  *"  '-'*'*'  •^'-     ^' *■    ^*'    "* 


The  firft  anA  letdmg  circomfaoMt  of  tUt  tkcir. 
ac£i  we  all  enjoy.  God's  boufe  and  worflup. his  wor4 
fadiOrdinancci  are  riigh  us.  ^rom  our  childhood 
|i*:btfve:  known  the  holy  fcriptures,  which  are  abli 
19  make  ut  wife  to  Calvation.  Let  us  give  glory  to 
^^od,  who  thus  has  diftinguiflicd  us  from  inulti4" 
tudes  of  our  fellow  creatures.  ,  Let  us  not,  howev*^ 
#IV  toflftent  ourielves  with  fuch  a  nearaefs  as  this  ; 
lilt  improve  our  favorable  condition  'to  a  fiiH  greats 
ft  sand  more  important  neamefs.  We  may  bo 
mftdcf  nigh  in  refped  of  privileges^  and  yet  remain 
in  our  hearts  afar  oflF  from  God.  It  concerns  us  te( 
examinei  whether  we  are  partakers  of  God  s  hofi«t 
oe&y  cofiformed  to  his  will^  reconciled  to  his  govJ  ' 
emment,  and  interelled  in  his  pardoning  grace.-*-^ 
If  we  are  enemies  in  our  roicd.sJ:.  concerns  us  inn 
mediately  to  renounce  our  enmity,  and  accept  thai 
gloraous  peaoci  which  is  purcbafed  by  the  S6n  of 
God^ 

'  Let  us  praife  God  for  the  interpofition  of  l^ 
Son,  who  is  our  peace.  His  death  on  the  croft  iar 
the  foundation  of  our  habitual  nearnefs  to  God,  our 
aftilal  approaches  to  him,  and  'our  comfottable 
kopes  of  the  future  enjoyment  of  him.  He  fnffer^ 
•d  for  our  fins,  that  he  might  bring  us  to  God  *-* 
Be  took  on  him  awr  nature,  that  we  migfa^  partdcd 
of  the  divmd.  In  our  nature  he  afcwided  to  heavte 
in^  that  we  might  follow  him  ihnhen  He  appeal^ 
in  the  {irefence<)f  Giod  ibr  «s,  thae  we  may  draar 
near  in  the  &U  aflurance  of  faatb.  ' 

. ;  Jbet  none  defpife  the  word  di^enfed,  anil  the  or^ 
dinances  adminiftered  in  the  church.  Thefe  avd 
the  meins  by  which  believers  come  near  to  God« 
cecaive  the  eomtnunicatiims.of  has  fraee,  and  obu 
tain  a  preparation  for  glory^  However  lightly 
fome  may  efteem  thefe  meaoa,  pious  fotils  fiii4 
themf  highly  ufeful  to  wann  tbeir  holy  affedionn 
ftitogthen  their  good  refoiutioni,  improve  ifaeiii 
WVrtuoui  tt^niaers.a^d  bting  them  nearet  to  k wret^ 


^  Lot  4Mkimaffsai,  that  ibeyi  MrtlA^t^^^  mted 
oft  divine  ocdiBimces  ;  obr  yet  let  aa^ftxppa(c>  tia| 
telififion  roaiiily  oonfills  in  ti^ oWartaMceof  di^f 
Imt  let  all  regard  tbeoi  as  tfae.:meaiir  of  t bokiieli^ 
.  iai  aHen4  upon  tUem,  with  a  vitw  to  brisg  that 
fouls  nearer  to  God  in  the  lavie  pf  hit  charadei| 
^nd'-ia  the  praftica  of  every  duty.  *  ■  »  *  - . .  ? 
.  Oar  fubjed  inftruds  us,  wbeti  we  may  be  fai^ 
lo^^en^oy  G^d's  prefence  id  religioos  worfliip;  -1^ 
19,  When  we  draw  near  to  him^  in  fucb  a  ndaoner^ 
that  the  true  endot  worfliip  is  anfwered^—whto'ft' 
jioly  temper  is  itacreafcd,  holy  refblntiont  conirinJ 
ad,  an  averfioh  to  iin  ^Iri^t^thened,  and  faith  anii^ 
*  ^unality  promoted;  It  is  not  merely  the  elevation 
t^ .  affedion  in'  Gdd^-tf  wor(htp,  which  in4icates  Mf 
jprcfence  with  us :  A  better  proof  is  the  correfpond^ 
eact  of '  our  heai^ts  to  the  defign  of  his  worihip^*^ 
ikfaidt:is  tile  promotion  of  knowled^,  faith»  holu 
ixefs,  charity,  heavenlinefs,  and  conftancy  in  duty^ 
4^tn  a  word^when  we  find,  that  God's  ordinances' 
siialie  tis  better^ we  may  conclude  thi^we  have  l^eetf 
wfthhiio..  ■  '.  '.    :/■    '*  '  "': 

'  ^How  gnoat  iathe  evil  of  fin  (J  tia  this  which  fep*» 
aaaMf^  thi  fonl  from  God«  In  neamefs  to  htot 
eenfifts.  the  fdifutjr  of  rationed,  beings '•  Di  fiance 
hixnbim  i$  their  mifery  ;-»^aU  {Mretences  to  happi. 
Bifr.arc  vain^ while  fhan  is  a  ftrang^  to  God.  IM 
l^m  be  fttH-ounded  with  all  the  ri<lie»,  honors  aind^ 
jieyaaliat  the  wjorld  can  give  $  ftiU,  if  faeis  fiirfrom 
God,  he  is  far  from  happinefii//  He  who  is  with* 
eut  <Sod, '  jias  no  jhope*  po  iheifeofual  and  pro. 
ibMeboaft  of  pleafur^when  God  is  iid in  ill mctr  . 
fhoiights  ?»— How  Vain  and  thefe  ^leafures  I  How 
nttfatisfying^-'^liowtraiifictit!  In  themomentof  death 
A^  wili  vanifliifor  «wr»  and  leave  tlie  foul  over-^ 
irhelmedwithii»frow«^ 

.  Let  us  be  aftaid  of  eveiy  thing  that  tends^  to 
drair  mt^  awiy,from  God ;  >  and  love^very  things 
yirbidx  ftringsnistiearef  :p^  him^    Lar  w  Mk  him 


0 


$sftu.  XIV.J       jCkri$im  RtKgfm. 


^H 


with  miT  whxAehe^  i  prereri[i9^Uf  CcuiiiBtnioo 
with  him ;  choofe  liis  favor  as  our  happsnefs,  hia 
fcnrice  as  our  employinent,  his  urord  as  our  guide^ 
JUS  ordinances  as  our  refrefhment,  his  houfe  at 
the  gate  of  J^^ren^  aikl  4^yfBaTa|(  our  eternal 
honiet 


.  c» 


.'! : 


f 

*.'  :;  .  ...      *  .      , 

SEfLmON     XV. 


lEPHItSIAKS  iu  1 


*  Now  there/ore  fe  au  no  more  Jtrangers,  hU  /ethw 
citizens  with  the  Saints  and  oj  fhc^  houjehold  oJGoi^ 
and  are  buift  uton  tke  foundation  of  the  Apojlles  and 
Prophets.  Jefiis  Chr0  hmfelf  hetng  the  chief  cor^ 
ner  Jlone  ;  m  mhofn  a^  the  tuHding^  Jitly  framei 
together,  gr^metk  unto  an  kofy  tepiple  in  the  LorA. 
in  whom  yon  alfo  are  h^iiied  togtfier  for  an  hahita* 
tion  of  God  through,  the  Spirit: 

1  H£S£  Ephefian  Gentiles,  as  the 
Apoftle  obfervet,  had  isi  times  paft  been  aliens 
from  the  commonwealth  or  citizenfhip  of  Ifrael^ 
ftrangera  from  the  covenants  of  promife,  without 
Chrift,  and  afar  off  from  God.  But  by  the  got. 
pel  there  was  a  great  change  made  in  their  condi« 
tion.  They  were  brought  near  to  God,  and  the 
enmity  between  the  Jews  and  them  was  abolilhed 
by  the  blood  of  the  crofs,  fo  that  both  were  now 
reconciled  to  Cod  in  one  body,  and  were  become 
one  new  man.  "  Therefore/"  fays  the  Apoftle  in 
the  text,  '*y«  are  nq  more  ftrangers  and  foreign* 
ers/'  as  ye  were  formerly,  **  but  fellow  dtizens 
With  the  fainU,  and  of  the  houCehold  of  God/' 

He  defcribes  the  Chriftian  church  as  a  city  or 
hin^ihM'-^lit  teaches  us  the  nature  of  t^uJonnM-^ 


Umii.XV.j         ChriJKan  Riligion.  %§i 

tion  on  which  the  huilding  ftands — He  fignifiei  that 
\be  building,  for .  its  performsince  and  fecurity^ 
inuft  be  united  to  the  foundation — and,  finally^ 
^lat  it  may  grow  into  an  holy  temple,  and  be* 
coqie  an  habitation  of  God  ;  all  the  parts  muft  bt 
framed  into,  and  incorporated  with  one  another* 

I.  The  Apoftle  rcprefcnts  the  church  of  God  • 
finder  the  figure  of  a  n7jr,  and  a  koufehcld. 

I*  A  church  tnuft  refembie  a  family  or  city,  in, 
refpe&  of  order  and  governmint ;  for  without  thefe 
a  religious  (bciety  can  no  mote  fobfift,  than  a  citiI 
cotpmunity,  pr  a  houfebold. 

In  a  city  there  muft  be  laws  to  relate  the  man. 
pers  of  the  citizens,  and  officers  to  publifh  and  ad« 
tninifier  the  laws.  So  ;t  muft  be  in  the  church  of 
God.  The  laws  of  this  facred  community  are  im* 
mediately  inftituted  by  Gpd  himfelf ;  and  by  him 
officers  are  appointed  to  explain  thefe  la^s,  incul* 
cate  obedience  to  them,  reprove  the  violations  of 
them,  and  hold  up  togisnerat  view  the  folemnfanc* 
tions  annexed  to  t(iem.  Though  he  does  not  di« 
ireftly  indigitate  the  fi&Jhni^  who  are  to  ad  as  <A'» 
cers  in  Bis  church,  yet  he  h^s  prefcribed  the  ne- 
^fiary  qualifications  for,  and  the  mode  of  intro<> 
dudion  to  the  inftituted  office,  and  without  a  reg«. 
filar  call  and  indudioi^,  no  ma^  has  a  right  to 
afftime  a  facred,  ^ny  more  than  a  civil  funOion. 
As  in  a  civil  comm^ni^  ^^ery  appointment  to  o£^ 
fice  muft  be  agreeable  to  the  conftitutiou  ;  fo  ia 
the  church,  eve^  appointment  muft  be  agreeablt 
to  the  gofpel,  which  is  the  great  charter  of  tta 
ptjvtteges.  If  in  a  ft  ate  tyery  man,  who  pleafed* 
imght  ^furp  the  powers  of  magiftracy,  and  demand 
oI>edience  from  his  fellow  citizens,  there  would  be 
nqfhing  b^t  not  and  confufion :  So  it  would  be  in 
^e  chprch,  if  eve^  perfon,  at  his  option,  might 
offidate  as  a  public  ruler  or  teacher*  In  this  cafe, 
a  church  would  rcfcmblc  Bahei,  rather  than  a  well 
regulated  city.     Office  rs  m  Ghrift's  church  are  to 


10*  Putia  i^ihe  o        [Sw^.TO 

9£t,  votas  bav^g  <}oininionpveii  ^f^tbr  andcpn^ 
fcience^  but  as  being  helpers  of  the  knqwjedge  ai)d 
comfoi^  of  their  felloi^  Chriftiaos,  They  arQ  tQ 
^pply  the  threatening^,  and{  in  fome.  ^fe^,  th^ 
eenfttres  of  Chrifl  tbeif  Lord,  for  the  coavi^oii 
and  reformation  of  the  unruly  ;  but  they  are  not 
to  aft  as  Lords,  over  Chhft^s  heriitage':  Wbat^er 
authority  they  have,  they  are  toiufe  it.6tily  for  e^* 
ificatibny  not  for  dcftiU^on. 
-  Now  as  God  hasiiiftituted  government  in  hU 
tiiurch,  for  the  prontotsoii  of  hoUnefs  and  goo^ 
works,  fo  to  this  government  every  onf  h  t>ound 
to  fobmit.  What  would  you  thi^k  of  a  man,  who 
Aoiild  profefs  himfelf  ia  citizenof  the  ftate,andy^ 
Ihould  claim  an  exemption  from  its  jurifdidion  ?-^ 
Juft  the  fame  muft  yoo  think  of  a  man/whoprofeffes 
to  be  a  Chriftian,  and  yet  lives  at  large^  without 
fhbjeding  himfelf  to  the  difcipline  of  any  ChriftiaoL 
diurch*  »  t  ;   .  •       . 

Thare  ard  thofe  who  pretend  to  believe  the  gof- 
pei,  and  who  have  much  to  fay  about  the  church, 
and  yet  never  own  themfelves  fiibjed  to  Cfarill'i 
authority  in  it.  They:  never  have  explicitly  covt 
cnanted  to  walk  in  communion  with  this,  or  that, 
or  any  other  church  of  Chriffi.  :  Ti»ey  confider 
rfaem reives  as  totally  exempt  from  Ghtiftian  jurif. 
didion.  Now  why  is  not  this  as  great  an  tnccm- 
fiftency  in  the  religious,  as  the  fame  eondud  would 
be  in  the  civil  life.  The  truth  i»,  every  man  who 
bielieves  the  goTpel,  ia  bound  to  fubmit  to  all  its 
plain  inftitv^ons  ;  and  iince  Chrift  has  ordained, 
that  his  difciples  fliall  unite  in  focieties  for  mutual 
iratchfulnefs,  edification  and  comfort,  every  man 
is  obliged  to  comply  with  this  inftitution,  by  walk* 
itf^  in  fellowihip  with  fome  Cbriftian  church* 
And  they  who  .imagine,  they  are  ^  not  under  the 
fame  obligations  as  others,  or  ari  not  fubje6ls  of 
Chriftian  difcipline  equally  with  others,  becaufe 
ih^  never  have  joined  themfelves  to  any  particu* 


S»ic.XV.3       CkriJimR^figm.  %$$ 

Ut  cJmrcfa^  ifa<mld  confiMlGr^  that  th^  have  110  t4|^ 
to  lire  in  diis  kxife  and  difconneded  manner,  and 
tlxerefore  their  ejccufe  is*  of  no  avail.  < 

*  ft.  In  a  city,  >or  hottiehold,  all  the  mtmhatt 
have  a  mutual  relation,  and  partake  in  the  com*^ 
mon  privilegei ;  and,  though  they  are  placed  ii^ 
different  ftationfi^  and  con<^tiofls,  they  muft  all 
<iontribute  to  the  general  happinefs.  So  Chriftiana 
are  called  fellow  citizens,  brethren,  and  membeiv 
one  of  another.  They  are  all  related  to  the  famo 
univerfal  parent,  who  is  above  all,  through  all,  andl 
in  them  all.  They  dwell  in  the  fame  houfe,  the 
church,  meet  at  the  fame  table,  and  eat  of  the  fame 
bread.  They  fhould  therefore  regard  one  another 
as  brethren,  feel  for  each  other's  welfare,  and,  ac-' 
cording  to  their  refpedive  abilides,  promote  the 
general  edification  and  comfort. 

3:  In  a  city,  and  alfo  in  a  family,  there  is«; 
conmion  intereft.'  'Though  each  member  has  cer« 
tain  feparate  rights,  yet  there  are  fome  great  con^ 
cerns,  which  belong  to  the  whole,  and  which  are 
tbeobjed  (rf*  the  union.  So  it  is  in  the  church  of 
Chrift.  We  are  called  into  this  facred  kind  of  fo- 
ciety,  that  we  may  be  fellow  helpers  in  thfe  fame 
great  delign,  the  promotion  of  religion  and  the 
common  falvation.  Every  Chrifiian,  in  his  pri^ 
vate  capacity,  is  to  work  out  his  own  falvation  ;" 
but,  as  a  member  of  the  church,  he  is- to  regard  the 
falvation  of  others.  The  gofpel  direSs  us  to  con« 
fider  one  another,  that  we  may  provoke  unto  love' 
and  good  ^^iks^-^^to  ftudy  the  things  wherewith 
obe  may  edify  another--«to  feek  not  merely  our 
own  profit,  but  &e  profit  of  many,  that  they  may 
befaved. 

As  all  the  members  of  a  particular  church 
fliould  cooperate  in  advancing  her  fpiritual  inter* 
eA,  fo  all  churches  fliould  concur  in  building  up 
the  common  interefts  of  Chrift's  kingdom.  A  par* 
ticular  member  is  never  to  difturb  the  peace,  and 


Ifl  J>itik9f^^  [SsBii.JtVl 

9bllra£k  the  ^ficatioti  of  the  chuich, '  under  pre^ 
leace  of  perfotial  edificatioil :  Neither  ought  a  co^ 
leQion  of  Chriftiana  td  take  fuch  meafaret  fdc 
building  up  tbemfelves^  as  tend  to  the  difquietiide 
or  dilfoiutjon  of  other  churched*  But  all  flhtoulii 
ad;,  as  fellow  citicetis  in  one  grand  comrwimxy^ 
txA  as  brethren  in  obe  affectionate  familj^  .  The 
Qooinioii  ediicaUon  is  t>ne  principal  en^  of  focial 
liror(hip  ;  and  for  this  end  every  Chriftian  ough( 
to  attend  upon  it,  even. though  be  Ihould  find  but 
Ijttlc  benefit  accrue  to  hirafelf. 

If  a  member  of  civil  focietv  (hould  renoUOc^ 
every  ufefiil  employment,  and  give  himfelf  up  to 
pleafure  Qr  indolence,  becaufe  be  had  acquired  ai  s 
fprtune  adequate  to  all  bis  own  exigences,  b^  would 
be  thought  unworthy  the  nanle  of  a  good  dtif  ecT. 
We  fiiould  tell  him,  Whatever  affliience  be  etijoy*^ 
ed,  he  was  bound  to  jsjpploy  his  abilities  for^the 
beoefit  of  bis  fellow  €iti;tens }  and  He  bad  fjo  Tight 
tp  live  merely  to  htjiirelf;  So  if  a  profeflbr  cf  rei^i 
Jigion  (hould  difcontinue  his  fuppdrtdf,  or  attend- 
ance on  the  fodal  worlfaip  of  God,  ^under  pfetenc^- 
of  fuchfuperior  religious  attainment^,  as  raifed  hin^\ 
above  the  need  of  public  inftru^on^  he  would  forfeit, 
tbechara^r  of  a  good  Chriftian  ;  fdr  etery  one  is 
bound  to  confult  the  common  edification,  as  well  as 
bis  own* 

4*  In  a  well  ordered  city,  or  houfehold,  there- 
will  be  peace  and  unity  :  So  there  ought  to  be  ini 
a  Chriftian  church.  Neither  a  civil,  nor  a  ireli- 
ipous  community  can  long  fubfift^  when  it  is  dividi^. 
ed  againft  itfelf,  (^briftians  are  therefore  required, 
to  iludy  the  things  which  make  for  peace — to  for- 
bear one  another  in  love-^to  be  like  minded  one 
toward  another,  that  they  may  with  one  mind  and 
one  mouth,  glorify  God* 

The  Apoflle^  having  compared  the  GhiiAiaa* 
church  to  a  houfe,  continues  the  allufioA  by  n^ 
prefentingy  in  the  fecond  place^ 


MUM.XV.'}      ari0ii»  MiihtU  tf$ 


boikfisg  moft  have  a  bafii  on  which  to  raft  i  Sm 
Uktwik,  oraft  the  church  of  Ooi.  **  Thu,**  ^M 
Apoftlc  (ayt,  ^ii  bailt  oo  the  fouitdatioa  <^  thai 
Apofileaand  pit^rfiets,  JefiuChitft  hitnfdf  btiiig 
the  diicf  comer  ftone/' 

The  mediatioo  of  Chrift  is  the  foundatioinof  oar 
faith  and  hope.  The  apoftles  aiid4irppheti  are  a 
Jbondackm  only  as  they  defoAe  and  euiik  to  us 
the  dodsBca  and  works,  the  atoneitieiit  and  iater- 
jceffion  ot  the  Redeemer.  In  him  all  the  doArinei 
nf  the  prophets  and  apoftles  meet  and  unite,  as  tfaa 
ftones  IB  a  foundation  are  fixed  and  bound  togeth. 
er  by  the  comer  ftone.  The  Apoftle  Peter,  allud* 
tng  to  the  words  of  Ifaiah,  fays,  **  Coming  unto^ 
Chrift  as  to  a  living  ftone,  chofen  of  God,  and  pre* 
doust  he  ye  as  living  ftones,  built  up  a  fpirttual 
houfe  ;  as  it  is  contained  in  the  fcriptures,  Behold 
I  lay  in  Zion  a  chief  corner  ftone,  eled,  prectoua^ 
and  he  that  beHeveth  fluH  not  be  confounded. 
Unto  you  who  bdieve,  he  is  precious,  but  to  the 
difobedient  thqi^one  which  the  builders  difallow« 
ed  is  become  the  head  of  the  comer,  a  ftooe  off 
ftumbling,  and  a  rock  of  offence."  St.  Paul  fays 
to  the  Corinthians,  **  According  to  the  grace  off 
God  given  unto  me,  .1  have  laid  the  foundaMmi,'* 
by  preaching  Chrift  to  you,  *'  for  other  founda* 
lion  can  no  man  lay  thau  that  is  laid^  which  is 
Jeftts  Chrift." 

Mankind  are  by  the  gofpel  confidered  as  in  a 
liallen  and  ruined  ftate.  The  great  defign  of  this 
jnevelatkm  is  to  bring  the  hapf^  tidings  and  pro. 
pofals  of  falvation  to  a  guiky  worlds  It  opens  the 
^rious  plan,  and  ftales  the  gracious  terms  of  this 
salvation.  But  then  it  always  teaches  us  to  regard 
Jefus  Chrift,  as  the  foundation  of  our  faith  and 
hope.  It  is  by  his  death  that  pardon  and  life  are 
purdiafed  Jtis  k^  hismediation  thatf reeaccefs  toGod 
M  procured.  Itu  by  hisintcrccffionthat  our  fervent 


•ec^I^NuDioe* ;  The  prophet!  laidv-lte  ifoundadon  of 
hkhhy  the  di&ov)crii^  which  cbeyi  Made  of  thik 
glbritms  Saurior.  Tbe  apofiles  han^  kid  a  fouiu 
ftation  t^  porealihiti^  the  fame  Savior.  '^  We  preadi 
not  ourfclvcs/'  fays  St.  Paul »  "  butCbrift  Jefug,' 
tbeljord^  iai  ourMvts  ytiixt  fervants   for  Jefui' 

.  ]  The  church  ;Qf  XSkkt  it  built  tm  thofe  dodrmeg, 
which  re(pe&  Ghrtft«  This  is. not  a  asnl  cam« 
nuniiy  inoor^ated  for  worldly  piirpofes  ;  but  a 
Beligiousfuciety  united  for  fpiritual  ends.  Not  a 
temporal  interdft)  but  fim  everlaftiog  (alvationft 
die  real  objed  of  ill  tnftitution.  And  as  this  fal« 
nation  is  purchafed  by,  and  oflFered  ifirough  Jefui 
Ghrifi,  fo  the  very,  idea  of  a  Chriftian  diurch  fop* 
pofes  a  belief  of  thofe  dodrines  which  mark  the 
Iray  d  falvation,  and  a  reliance  on  thofe  promifea 
irhicb  tnfure  a  title  ttt  it.  - 

It  is  not  every  crroi'' in  do&ine,  that  will  de» 
ftroy  the' being  of  a  churdi.  But.  the  dodrine  of 
Qirifl  crucified  for  tjie  falvation  of  finners  is  cer« 
lainly  ii  fiindamenul  dodrine,  and  without  a  he* 
lief  (^  this  a  Chriftian  church  cannot  exift.  The 
gofpel  is  a  difcovery  of  falvation  asipuirchafed  by^ 
and  attainable  through  a  divinely  appointed  Re^ 
deemer*  If  we  reje&  thia  difcovery,  -we  rejed;  ibk 
very  marrqw^the  effence  of  the  gofpel  ;  and  with 
no  propriety  can  we  call  ourfelves  Chriftians*  Ac< 
cotdingly  we  fihd,  that  they,  who  in  iht  apoftles' 
tiihes,  joined  themfelves  to  tbH  ichuroh^  were  rci 
<}mred.to  profefs  their  'belief,  tUatJ^us  was  the 
Gbrift,anditha<  God  raifed  hinr  fiom  the  dea4. 
They  who  denied  that  J^fud  was  come  in  the  &ett^ 
Were  called  anti^hrifts ;  but  all,  who  in  everyplace 
called. on  the  name  of  Jefus  Chrift,were  confiderc^ 
as  belonging  to  his  church.  And  wften  Cbriftiani 
ippfeared  to  be  well  united  in  this  grand  and  lead;^ 
ing  point,  the  apofiles  advifed  (ftem  to  '•  great  cQfl^ 


SiRM.  XV.J         Chriftian  Religion.  ig^ 

tfe(ceiifioxi  and  t'endertiefs  in  differetices  df  fmaller 
Importance.  ,    . 

We  hav^  ho  right  ^  exdiide  iny  Chriftian,  or 
fcdety  of  Chriftians,  fVom  bur  chariiy  and  torn- 
ipuhion,  for  fuppofed  errors,  a^  long  as  thofe  er« 
kbrs  a|>pear  hot  to  refpeft  the  foundation  on  which 
die  church  fiands.  If  we  rejeft  another  for  an  er<. 
ror,  which  we  fiip^dfc  not  td  be  eflfetltial,  we  rcjea 
Bihi,  whom  yet,  w6  believe,  God  has  received,  anci 
thus  exalt  outfelvcs  above  God.  And  if  we  make 
tliofe  things  ftindaihenul  ill  rell^on,  which  the 
gofj^el  has  hot  made  fo,  vi^e  theti  attempt  to  lay  other 
foundations,  befides  that  which  God  has  laid,  pre« 
ihmptUdufly  intruding  into  his  place; ''  Let  ho  man, 
therefore, Judge,  or  fet  at  hought  hi^  brother,  for  we 
ttiuft  all  Rand  before  the  judgment  feat  of  Chrift/* 

The  Apoftle  here  teaches  us  in  the  plaiheftman* 
her,  that  the  church  of  God,  bdth  before  and  fince 
the  comihg  of,  Chriii,  is  one  and  the  fame  in  it^ 
foundation  and  ftrudure;  thoujB;h  diflFei-ent  in  fome 
lefs  important  drcumftahce^.  He  fays,  **  Ye  are. 
built  on  the  foiilldatioh  of  the  dpoftlcssind prophets.'^ 
Thefe  Both  fdmi  one  continued  foundation,  whofe 
parts  are  all  united  in  the  fame  tom^  ftohe,  Je« 
lits  Chri^.  Accordingly  the  apoftles,  in  their  dc- 
ftriptibhs  of  the  Chriftiah  church,  refer  exprefsly 
to  tne  covenant  made  With  Abraham,  and  to  the 
|>redidlons  and  promifes  contained  in  the  books  of 
tbcpropheti. 

Hetice  we  fee  the  ^at  tniftake  of  tliofe,  who^ 
jto  evade  the  force  of  all  arguments  from  the  Old 
Tefiameht,  for  applying  the  feal  df  the  covenant  to 
the  infant  feed  of  believers,  alledge  that  the  Chtif- 
dan  chiirCh  is  on  a  foundatioti  entirely  different 
from  that  of  the  aiicierit  church  ;  for  the  Apoftle 
exprefsly  infttu£ls  us,  that  the  Chriftian  church  ii 
no  other  than  the  ancient  church  continued,  and  that 
the  foundation  has  always  been  the  fame.  I  prot 
teed  to  obferte, 

N 


i^S  ^ii^s  of:  the  F^rm.  XV* 

UL  The  Apoftle  here  teaches  us,  that  tbi&  fpir«i 
itual  houfe  muft  be  uniud  with^  ancl  Jramed  into 
the  foundation.  Thus  it  may  ftand  fecure.  '^  ChriH 
is  the  chief  corner  fione,  in  which  dl\  the  buildin|^ 
h  framed.'* 

A  houfe,  in  order  to  its  (lability,  mud  be  joined 
to,  and  relt  upon  its  foundatioii ;  fo  we  mull  he. 
united  to,  and  built  upon  the  Savior.  That  only, 
is  true  faith  in  Cbri(l|  which  regards  him  as  the 
foundation  of  oiir  prefent  hope,  atid  final  accept-r 
ance.  "  Other  foundatic^  can  ho  man  lay,  than 
that  is  laid,  which  is  Jefus  Chrift.  And  let  every 
man  tate  heed  how  he  buildeth  thereon/'  The 
Building  mud  be  made  with  pfecious  ftones  ;  not 
with  hay  arid  Hubble.  We  are  to  build  ourfelvcs 
ixp  on  a  holy  faith,  looking  for  the  merCy  of  our 
Lord  Jefus  Chrift  unto  eternal  life."  There  is,  in* 
deed,  a  fort  of  reliance  on  Chrift,  which  is  not 
faith,  but  prefumption.  To  depend  on  him  for 
falvation,  while  we  continue  in  impenitence  ami 
cfifobedience,  is  to  make  void  the  law  through  faith  2 
"this  h  as  contrary  to  the  gofpel,  as  to  depend  on. 
our  own  works,  withotit  regarding  the  Savior  at 
all.  If  is  building  a  fuperftruSure  ;  not  with 
precious  ftones,  but  with  vile  rubbi£fi.  What 
Chrift  has  done  for  us,  is  the  fole  ground  of  our  ac- 
ceptance. In  this  refpeft  we  muft  r^ff  on  him  on- 
ly, and  have  no  /confidence  in  ourfelves.  But  then 
it  is  only  in  a  w^'y  of  repentance  and  new  obedi^ 
cnce,  that  we  become  qualified  and  prepared  for  e- 
terfiat  life.  True  faith,  therefore,  relies  upon  hin* 
in  this  Way  ;  and  while  it  trufts  in  bis  righteouf- 
n'efs,  it  loves  his  chara6ler,  choofes  his  precepts  and 
fubmits  to  his  government.  There  muft  be  a  con- 
formity to  Chrift,  as  well  as  a  confidence  in  him. 
God  has  predeftinated  believers  to  be  conformed 
tp  the  image  of ''his  Son.  Me  is  a  living  ftone^ 
chofen  of  God,  and  precions  ;  and  they,  as  lively 
ftones,  are  built  on  him  a  fpiritual  houfe,  to  offer 


jfaenfic£s  icctpbAie'io  God.  " To "jttaife" Whether 
pc  trounited  to-  the  Savior,  we  inuW  in^irfre;  a  J 
jirell  whether  we  are  confdrmed  to  him,  "as  whether 
we  tiuft  in  himl  «  He-whd  is  joined  to  the  Lord 
» one SfttVitr        :  .  -  '  ',"•      '    " 

.  ly.  As  <he  fpiritnai  Bonrc  mirft  i-efl  im  th^ 
foundation,  fo  the  fcveral  pirts  of  it  muft  be 
framizdd  injtrid  itiU)  iack  o(her.  The  Apoftlei 
Uys,  «  In  Chrift  iUtbH  building  m  framd  to^ 
^«CA<r«.groweth4nlb4^.hbiy  tiahple*'— <»  Ye  are 
bvildei  together  for  an  habitation  of  God." 
>  As  it  is  faith  Whith'  fi  jteS  thd  faints  on  Chrift  this 
foundation,  foit  is  A»w!  which  binds  them  togcthe/ 
amongfhemfekes.  •♦  The  whole  i)6dy  joined  to- 
other ^ndcompaaed  b^jp  that- which  every  joint 
AippHedi,  according  to  the  effedual  worVmg  iii 
the  meirareof  every  part,  ihiJketh  incrcafe  to  the* 
•difyingofitfelfihAwtf."  ,      . 

If  in  »  buiidin|j,  a.  ftoiW  geti  loofe,  a  joint  breaW; 
4ttr  a  ftick  of  timber  becomes  apparently  rotten,  re.* 
p^iri  nftlft  Coon  be  titade  )  for-  there  is  fiich  a  de- 
pendence of  one  part  on  another,   thit  wheh  on^ 
rres  wa'jr,  the  wfiok  U  threatened  with  ruin.     So 
isinthehdufe  of  God  i    When  contentidti  of 
divifion  begins,  howeVerfmall  it  mky  feehi  at  firft,' 
there  is  dang«^  of  genital  corlfufion.     The  breach;' 
rfio^cSed,   naturally  widens  and  enlargeii.     If 
therefore;  1^  wohld  prefeire  the  beauty,  ftfeilgtH* 
and  dignity  of  the  fpiiitual   houfe,  we  teiift  b« 
intch&il  to  repair  breaches,  at  fobn  as  (hey  appcdr- 
add  CO  renidve  thofe  materials  whi<;h  art  becotfte 
fbo  corrupt  to  be  repaired,  left  they  conimiihicite 
their  owit  cornipticm  to  foiinder  parts.     A  bbofe. 
Urns  built  on  the  firm  foundation  which  the  gbTpel 
4efeiibes,.and  fitly  framed  together  in'  ttvery  part, 
wUl  ftand  fe^pure  againft  thoffe  winds  and  tempefls, 
«hi^  bnak  and'demoltfli  fodie  other  ftruaures. 
Jjww»  np  in  haftft  teared' Without  a  folid  foon, 
i,<KMnpD£edof .beteriganeoiia  nattriak,  and 


^00  PutwofOi  |$»iuk.X\C« 

iramed  widiont  proportion  of  part9^  '*  God  ha* 
laid  in  Zioa  %  precious  coroer  ftoae }  atid  he  tha^ 
I^Mdieiretb,  (hall  not  be  confounded. 

V.  The  Apoftle  defcribes  thiafpirjtual  h<mfe,  aa 
*^  gtbwing  unto  an  holy  temple  in  the  Lord,  and 
beeoxnipg  an  habitatios  of  God  through  the  &j^r^ 

it."- 

We  mud  not  Content  ourfdves  with  having 
Ibuilt  on  the  true  foundation,  but  moft  bring  the 
firu^te  to  a  more  finifbed  and  beautiful  condt« 
tton. 

The  ehufch  may  grow  and  make  increafe,  both 
%y  the  progrefs  of  its  prefent  members,  in  lakowl« 
edge  and  bolinefs,and  bythe  addition  of  new  mem« 
^s,  who  become  fellow  workers  in  the  fpiritiial 
building.  We  fliould, .  thereford,  be  fervent  in 
4>irit^  ferving  the  Lord,  and  abounding  in  every 
good  yroA ;  and  we  fliould  be  zealous  to  promoto 
knowledge  and  righteoufnefs  among  others,  to  con- 
vert finner^  from  the  error  of  their  ways^  and  ta 
entourage  thofe  who  would  enter  into  the  king-* 
dom  of  God« 

The  church  is  to  grow  into  an  iofy  Centple.  As, 
in  the  bed  Chriftians,  fo  in  the  purefli  churches  oa 
leartbi  there  is  much  imperfiefiion ;  but  ikcrfofing 
holinefs  Ifaould  be  the  aim  <^  all.  Private  ChriCi. 
tsans  fliould  be  diligent  to  grow  in  grace,  and  in 
the  knowledge  of  (he  Savior.  Churches  fliould 
maintain  the  worflnp.  ami  ordinances  of  Chrift'a 
houfe,  and  unite  in  the  fteady  obfervance  of  thctn 
for  the  common  edification  ;  not  forfake  the  af« 
lembling  of  themfelves  together,  but  exhort  and 
animate  one  another  to  love  and  good  woi4cs.  The 
fpiritual  houfe  is  built  up,  that  Qiriftians,  as  a  ho«- 
ly  prieftfaood,  may  ofiFar  fptritual  facrifices,  accept* 
alMie  to  God  through  Jefus  Cbrift. 

Churches  fliould  become  ''  an  habita^on  of  God 
dirough  the  Spirit*"  God's  prefence  fills  the  nni* 
verfe,  but  Jm  dwells  in  ja  |ieculiar  manner^  inib* 


fburihitB  wimtt  tlu^  fmnts  meet  logger  for  hit 
worfhip  aod  fervicew;  *^  The  Lord  hfttb'cbofea  ZiL 
%m ;  he  hath  de&ed  it  &v  his  habitkdb^-^thial  it 
Ui  reft  foreretr^here  will  he  dwhlL"  He  dwtlh 
Itcre^  fiot  ^y  by  bis  wopi  and  ordinaiH^s,  but  dl» 
ibby  the  influence  of  his  S^rit,  whidi  he  affbt^ 
to  affift  hit  people  in  the  duties  of  his  Worftiip,  an4 
to  open  tiheif  hearts  for  the  reception  <)fl  bis  wUri^ 
The  gofpelii  cb^refore' called  a  ixx^ftration  dC 
Oie  Spiriu'*        ^  ^ 

If  we  wo^ild  have  the  Spirit,  we  nmft  he  hiidei^ 
Itf^eMcrforan  habiutiQH  of  God-'^e  muft  be  vT* 
fated  in  a  church  0a(e,  fo  as  to  enjoy  his  word  and 
ordinancesf^wt  ipu^  attend  upon  them  in  the 
appointed  fe^fons— we  mull  preferve  pquce  an4 
order  ampi^g  oyrfelves..  Tbus  we  Ih^U  grow  into 
a  temple  for  God — thus  we  QuU  be  builded  tOr 
^ether  for  aa  hatntatip{\  of  l;he  Spirit. 

Vain  thep  is  it  to  exped,  that  we  fliall  eiuoy  the. 
(pedal  prefence  of  th^  Spirit,  if,  inliead  of  being 
builded  together,  we  are  broken,  atunder  and  fcat<«. 
tered  abroadr-if*  ii^fiead  of  growing  into  an  holy, 
t^ple,  we  negled^the  aSembliiig  pf  ourfelves  to. 
gether^f,  ioftea^^  o^  attending  on  the  word  of 
God,  we  put  it  far  from  i|s-r-if|  inftead.of  walking^^ 
in  peace  and  love^  ^d  cooperating  for,  the  com- 
mon edifii:ation,  we  ojipofe  and  contend. with  one. 
another,  and  thus  deftroy  the  umty  arid  fy,mmetry 
of  God's  fainily  ;^  fot  thi^  wq  r^lifl  and  vex,  the 
holy  Spirit. 

God  has^promifed  his  Spirit  to  them  whq.feek  it. 
The  manner,  iu  whic^h  we  aj^  to  feek  it,  he  has  pre-, 
fcribed*  Our^  feeking  will  he  fticcefsful,  when  it 
is  guided  by  his  prefcription*  He  is  a  God  of 
geace  and  or4er--of  grace  a;nd  love.  We  aje  Qply. 
men  a  fit  habitatioii  of  God  through  the  Spirit, 
when  we  preferve  peace  and  order,  condefcenfiqa^ 
^d(;harity  among  ourfelves. 


/i  Lft  w,  thcitforCi^.as^ipattsjdf  Cod'j  ^fpirittud 
ivy^,  jt>e:Utiited  togetb<ii!*by  Love^as  nrjcU  ^s  join^ 
cd  to  the  foundation  by  f^icb.  Siet'us  xbnfeqrate 
^utfelveS)  and  all  that  we  have,  to  God,  iohfider^ 
iog  that;  19^  are  called  to  be  ah  boly  t>iiefthopd  to 
him.  JU<t.u$  tQodantly  aind  devou^ty.  attend  thfe 
Jlkted  wprjjiip  of  bis  teilipk ;  avoid.  WJiatever 
frould  difturb  tbe  harmony,  or  ni'ai[  tbe  beauty  o£ 
the,  fpiritual  |)uUdftig  ;  endeavor >  tj*  grdw  our- 
fel ves,  and  to  promote  the  growth  of  other^^n  knowlr 
i^pdge>ii4  righteoufn^fi^  y-"  b€  biiil^led'itogether  for 
a. divide  b^^bitation;  iind  rejoice  in  4II  tbofemean&% 
l^bic^h  .Cod  has  ^pppint^d  for .  the  perfeQing  vf 
the  (aintSy  and  for  the  edifying  of  the  body  oC 
thrift.  .       .     .  •       •  ,..  .  ' 


S  E  R  M  ON     XVI 


EMESIAXS  iii.   «~-:^ 

jfor  this  caufe  I  Paul,  the  prifoner  of  jfefus  Ghriftfor^ 
'  ^du  Gtntilts  ;  if  yc  hapt  he(^rd  of  iK^  dtjpenfatioiv 
i^J  the  grace  of  God^xi(hich  is  given  to  you  ward,  how 
that  by  rxvelation  he  mfldc  knownjo  me  the  mv/lery, 
(as  I  xvxott  afote  in.  few  words,  xifhereby,  when  yei 
read,  ye  imy  undexfiwd  my  knowledge  in  the  myflery, 
4>f  Chrijl)  which ^  in  oth^r  ages^was  not  made  known 
ufito  thefons  of  vifn.  as  it  is  iiQw  revec^led  unto  his 
'     holy  Apofiles  and  Prophets, hy  the  Spirit  of  God y  that 
the  Gentiles  ff^ould  b.e  fellow  heirs  of  the  fame  body^ 
and  partakers  ofhi^.prpmife  inCh^rifl  by  the  gofpel^ 
,  whereof  I  am  made  a  minifter  according  to  the  mft 
if  the  grace  of  God  given  unto  me^  bj  thc^  £f^"?^(; 
i^ofkin^  of,  his  power • 

I  kE  calling  of^be  Ooitiles  into  the. 
i^urch  of<Jod,  which  is  a  fubjeS  of  the  preceding - 
chapter,  is  ftill  continued  in  this.  Concerning  this  J 
ironderful  event,  Paul  fays  "he  had  written  before* 
in  few  words/'  or  had'written  a  tittle  before,  i.  e.  in" 
the  preceding  part  of  this  cpiftle,  by  atiehding  to^ 
which  tbey  might  perceive,  how  well  he  under- 
ftood  the  myftery,*  which  by  revelation  God  had^ 
opened  to  him. 

The  myftery  here  intended  is  the  calling  of  the^. 
Gentiles  to  a  participation  with  the  Jews  in  thcw 


privileges  of  God'^  church.  This  myftety  was  ia 
ages  pafl,  unknown  to  tlie  fons  of  men,  but  was 
now  revejiled  by  th;  Spirit  to  the  Apo&les  and 
Prophets,  that  the  Qentiles  ihoul^  be  fellow  heirs 
ti  the  fame  body,  and  partakers  of  tlie  promifc  by 
the  gofpeL  iThe  promife  referred  to,  is  that  grca^ 
promife  made  ^o  Abraham,  '*  I  will  be  a  God  to 
<hee  and  to  thy  feed."  The  Qentiles  were  now 
called  to  be  partakers  of  (his  promife  with  the  Jews. 
^'Tbis  bleflfing  of  Abraham  is  come  on  the  Gentiles 
through  Jefus  Chrift/'— 'VThey  who  are  Chria's,' 
are  Abraham's  feed^  and  heirs  according  to  the 
promife.','— •*' As  many  as  are.  of  th^  f4ith  are  blefled 
with  £aith(ul  Abraham."    "  '  • 

'the  incorporation  of  Jews  ajnd  Qentiles  into  one 


introduflion  of  the  gofpel  and  it^'  ^lor^pus  fijiccefs 
amODg  the  Gentiles  'were  often  f6retold  by  die' 
prophets.  But  fo  ijnp^rfe^ly  y^s  this  ma^tter  len- 
der flood  by  the  generality  of  t|^^  Jeijrs,  that  the  A- 
poftle  fays,  •*Ifi  former  ages  itw^s  not  made  known 
to  the  fons  of  linen,  as  it  is  now  revea.led/! 

fte  Jews',  who  received  the  gofpel,  retained  for 
fome  time  the  fame  prejudice'  againft.  tl^c  Gentiles, 
as  they  had  entertained-  befbre.'    They  imagined 
that'  the  way  into  the  church  of  God   was  Itill' 
thropgh  the  l^al  ceremonies  i,  and  ^t  no  Hea. 
thens  could  b^  ^dpiitted  to  tl^^  ppvj^<;ges  of  tbe^ 
gofpel,  unieff  %hky  firf^  became  Jews  l^y  circamci*. 
Ion.    But  the  Apo&lie  ts^y^,'^^bn&  has  aboItiI|64,' 
the  enmity,  even  the  law  of  cpmmandmems  c6fu 
taine4  in  ordi|iances."     Xl^^  QentiJies  are  nuidQ; 
l^eiirs  of  the  fai^  body  witl^  the  JfBws,   not  by  ^<. 
works  of  the  law  of  Mofes,  b^t  by  tbie  fa^th  of  th^ 
gofpel  of  Chrift:   '      .      :  .  ^         ^      -       ^ 

The  aboliribp  of  the  ancient  diftin&ion  between 
Jews  and  G^tilesi  aqd  their  incorporation  int^l 


«ne  plmr(4^i  haye  fid|eo  ander  ovr  coni^rMloait| 
^foipe  preceding  difcoarfes  on  this  epi(lle«  yVf 
|haU  t$f  r^ore  n<>ticei  in  the  pafibge  nour  rea^d.fuc^ 
inatters  only 9  as  hav^  not  occurred  be^re. 

JU  TThie  ^rllthingobfervablc^s,  that  Paul  calls 
bimfclf  ^'  a  pirifpner  of  Qbrift  for  the  Gentiles." 
*  The  liber^lIilX  of  iii|  feiiti];nenti|  tpw^rd  theiii^ 
aod  the  holdq^s  witl|  whif  h  he  affei^d  the^r  titl^ 
^  ^ua)  privileges  wi^  Jf^^i  ^^r^  t^^  principal 
|eaA>m«  wi^y  the  Utter  perfecuted  hus^  with  fuc^ 
yiolenccb  ^nd  99uA4  him  tQ  be  fqit  a  parifQiier  tp 
KoBoe.  ^t  was  while  he  was  jfhef  e  in  bonds^  that 
|ic  wrote  this  epiftt^^  He  might,  therefore  with 
propr^O^  ^1  tuBE^flf  *'^  prifoqer  of  Chri(l  for  the 
Gentiles/'  A  reiiiairkable  iaftapce  of  the  prejudice 
of  the  Jews  againft  him  on  thi<  account  is  relate^ 
^  ihfi.  ^^d  chapter  pf  th^  A£U.  In  making  his  de- 
fence betbjre  thraa^  ](ie  dt^\gkrt$  t|ie  manner  and  ar« 
cma^ances  ef  his  converfion,  and  the  |»arti<;i4ar  Vh 
ftrodions  pvtn  him  i^pm  heaven  to  d^par^  from 
Jerufalem^  and  prea^  the  gofpel  among  the  Goa* 
^le^  I  **  aqd  wt^en  th^y  heard  this  word^  (hejr  lifted 
^p  their  Vpipes  and  faid,  Awny  with  fofh  ^  fiilgm 
frm^  the  carih^/or  it  t|  nat^t  thahhcJhoMIivc;  an^ 
thc^  qx%  dSi  d^eir  clothe«,  and  threw  du^ft  into  tbs^ 
air/'  in  tofccii.  of  their  abhcMrence  <^  if^  a  doc^ 

It  may  i^)ei9  #r^nge»tl]iat  men  ihauld  pafle(s  fuch 
ijialignity  of  heart,  as  to  envy  their  fellow,  mortak 
1^  means  apid  pS^s  <^  falvation.  3ut  perhaps 
t^is  ten^per,  vhieb  the  Jews  fo  rema^rkably  di^ 
^v^i^ed,  m.9y  fotietamea  be  fonnd  among  Chrif. 
da9s^' 

*  You  if^ill  all  {ay,  *^  We  i^ever  envied  ^  man  on 
religious  accounts*  We  wiCh  all  men  virtuous  in 
ik^t  world  atid,  happy  in  the  ^e«|u"  J^t  be  pleafed 
to  examine  yomfelves.  Have. you  qever  envied  a 
good  man  the  rtputation  wbigh  rcfulted  from  his 
i^irtue  ?    Have  ypii,  n^^^  tried  to.  detra^  from  hU 


fo$  thUUf  of  the  ISzvLu.  XVt; 

fiiperior  honor, or  to  call  dirt  on  his  faircharafterf 
Have  you  never  felt  uneafy  when  you  heard  him 
comniended,  or  enjoyed  a  fecret  jpleafur^  when  ill 
things  have  been  fpoken  of  him  ?  ^ 

The  fpring  of  this  bitter  enmity  in  the  Jews  was 
their  fpiritu41  pride  and  worldly  aflPe£Uon.  Thej 
imagined  that  they  were  God^s  favorites,  and  that 
Jht  them  were  defigncd  the  honoi^s  of  this  world, 
and  the  glories  of  the  wprid  to  come.  The  Cen- 
files- they'  viewed  as  reprobates,  and  they  efteemed 
ft  a  virtue  to  hate  ihofc  whoni  God  had  rejefted. 
They  confidered  Paul, in  his  labors  for  tlie  convcr- 
fion  of  Heathena,  as  oppofing  their  darling  fyftem 
of  univerfal  dominion  under  the  Meffiah  s  reign : 
Hence  fhey  condemned  him  as  an  enemy  to  their 
ftligton  apd  government. 

Wherever  the  Tame  fpirit  of  pride  and  felfifhnefs 
ireigfns,  it  dill  produces  fimilar  eflBeSs.  How  com- 
mon is  it,  that  particular  feds  of  Chriftians  confine 
falvation  to  themfelves,  and  not  only  reprobate  aU 
others,  but  even  condemn  the  charity  of  the  man 
who  d^rcs  to  hope  iFavorabiy  of  them  ?  How  com- 
mon is  it,  that  men  excufe,  in  their  own  parity,  the 
fame  things  which  they  (bverrfy  ctofure  in  an'^th- 
er ;  ^nd  confider  ttiofe  adions  as  viceis  iii  a  rival* 
fe^,  wWicfa  they  magnify  as  virtues  in  themfelve* 
and  their  profely tcs  ?  How  common  is  it,  •  thatf 
Chridians, To  called;  yea,  even  Preachers,  under 
the  folemn  pretence  of  pronaotin^  the  religion  oP 
Chrift,  and  (aving  the  fouls  of  firiners, -fow  diftord 
among  brethren,  caufe  divifions  in  churches,*  and-' 
difturb  that  peace  which  is  an  eflfentiat  virtue  of 
the  gofpelf  and  without  which  religion  cannot  tx^\ 
ill  ?  How  common  is  it,  that  we  envy  thofe  in  fu- 
perior  worldly  circumftances — that  we  wilh  to  de-' 
prefs  them— that  we  eagerly  receive  and  diligently 
]f>ropagate  ill  reports  concerning  them  P-f^-Whence 
proceeds  this  unfriendly,  unfocial  condu£l,  but; 
from  pride  and  a  love  of  the  world  ? — Is  riot  this  ^ 


|fae.  fam*  feittf^ef  which  appeared  in  the  Jfews,  wlicrt 
diey  made  Paul  a  prifoner  for  teaching/  that  thi^ 
Gentiles   wci^  entitled  to  equal   privileges  with 

them  ?      .  . 

We  fee,  'then,  that  liberality  of  fentimetit  effen- 
tiaJly  bcldbgs  td  true  religion  ;  and  that  bigotry, 
hatred   ind  etivy  ain<5bg"  Cfcriftiaps  dcbafe  their 

cb^nrfter,    aodfcaridaUze  fh*ir  pfofeflion.- W^ 

Jhoold  cbtettakinr   eialted  thoughts   of  the  divine 
goodnefs  :  'Su<fli  tlkmdits  enlai^e  themibditid  Hfci 
eralire  the  foelings.    We  Aould  confide  the'  whofc 
^mati  ttacc  ar  the  care  of  God^s  Providence  ;  an<l 
temembei',  that,  ii^hik  thiey  partake  of  Ail  kindnrf^ 
they  defervc  tiot  oitr  hatred.     Wt  Ihould  loOfc  oh 
oikr  fellovr  m^  as  flkarers  m  the  fame  nature,  fub« 
jeft  to  liie  (amc  fenfa;tioni,«ihd  capable  of  Ihe  fatfii 
happinefr  with  otarfdves  j    and  e^^r  te  difpofed  t* 
do  to  them,  as  We  defire  tbey  fliotild  do  t^  us.   W( 
(honld  ever  entertain  favorable  fentintints,   ^}^ti 
piothing  appears  to  forbid  them.  '  While  <re  are  in* 
dc^ftridos  td  prombte  pie^^  coi^reft  error,  and  co«^ 
vert  finners,    we  fhould  be  careful  that  our  zerf 
Afgie  usniii  t&mea)u'i«s  iiubufifterit  wi&  peace  and 
charity,  and  fubverfive  of  order  and  religion.— ^-^-^ 
While  iic  are  coneetned  to '  reftify  miftaken  fenti. 
ments,  and  reform  irregular  manners  in  others,  wa 
fiiuft  onrfeives  be  open  to  convi^on  and  patient  ci€ 
reproof.    While  we  attempif  to  wipe  the  mote  ottt 
of  a  bhtfher's  eye,  we  mull  confider  that  the  eyeni 
tender  s^nd  fenfible; — ^we  muft  touch  it  with  a  gendf 
liaiid,  left  we  irriute  and  inflame  the  part,  whicli 
we  pretend  to  relieve.    We  fliould  fuffer  no  world- 
ly motives  to  oontrorna.in  ourreHgious  condu&i 
hut  aA  under  a  folemn  feilfe  of  that  amating  fntuu 
nty  which  awaits  us  and  all  the  human  race.    *If 
we  are  governed  in  cair  religion  by  worldly  ends;; 
we  (hall  teite  and  malign  thofe  who  differ  fromtis^ 
jUftfor  the  fame  reafon,    that  a  man  of  ivarice  or 
aoibition/  huterhta  competitors  in  trade,  ox  his  ri^ 


|0|  Jhtkfoftk^  f^K.XV^ 

yi)^  for  pfefernwnt.  B*t  Jf  our  ivfids  tre  tdeeplji 
ffiopt^fied  yritb  a  fepfe  of  God- »  fuprctiie  govmif 
foaeift  itn4  impartial  jaflgni^t,  wf  ftall  be  diteflf 
fplicitous  to  approve  ouif elves  to  him;  w<e  flull 
rejoice  wben  we  fee  religion  prevail  avoioog  our 
fellow  fiqiiers.whoeyejf  the)r  are;  we  fliall  be  pleaf^ 
44  w^tb  tbe  appearance  of  real  virmt  aad  ptetjriii 
^fe,  whp  may  net  iQ  aU  poius  ihiak  with  as  ;^ 
f^e  ftlall  fphopfe  to  hope  the  beft  we  «caii  oi  doubt** 
fid  ^b^Mt^fcrp  J— we  ^all  be  mote  lieady.  ilo  cont . 
fdeuii^  our  QWO  ri^l  faulAs,  tbaix  to  cenfiue  the  faf# 
|>4ded  f^^^  ^f  OUY  butbren.  We  IhalL  nctf  tmi< 
t$^te  the  iiiai  of  t^e  wwld,  wboeodeavor  to  pall 
4oW|l  a  competitor^  that  they  may  rife  on  Ms  na^ 
imj  b|]^%U  imitate  dMe  liberal  £pmt  of  the  A- 
pigftlcf,  who  labored  to  build  up^  in  every  place, 
ahe  common  intereflt  xti  Chrift^s  jungdom.  Tra^ 
ireUgi.of)  i^  pure  aud'peaoeabl^  zt^U  rejqkes  not  ii| 
i^ii^uity^  but  rejoicef  in  the  ttiith  :-^i^t  exmes  aoe, 
Ii0r  behaves  itfejf  utifeemly:-^t  believe^ail  i^vnga^ 
Mid  hope:^  all  ilungs.  ][  prof  end.  t^  plpfenre,  fee^ 
f»41y,  •  •  ^ 

U,  The  g*fpel  M  ^*a  ^mkfmioSth^^a^of^ 
pod.''  $0  the  ApoAle  here  ^alls  it.  ' 
.  It  i&  a  difcorer^  oi  that  method,  vh«^  the  wif» 
dsm^  of  God  hatcbofen  four  diipe^fiiig  his  grace^ 
and  mercy  toward  fallen  men,  in  atdar  to  ^beiv. 
.sWGOvery  from  fin  and  death,  and  their  final  falva^ 
4KH1  in  heaven.  It  is  csAhcd-tke  gofffil^  of  G^  as  it 
^Hginatcd  in  his  gopd  pleafure ;  and  tht  gofptlt^. 
Ckrijk,  as  be  is  the  iaa^medBate  aikhor  gf  it,  and  aa^ 
bis  dofinnes  and  worlcs,  his  life  and  death,  hit  ire. 
fuire&on  and  afoenfipn^  and  the  beffings  procur^^ 
ed  by  him,  are  the  fub|eds  on  which  it  pon^tipaUf 
tieats.-*-^— It  is  dalied  tht  word  af  falvatian^  as  ii^ 
|Moclatais  the  offers,  andrftates  the  terma  of  falva. 
tian  ;  and  tke  go^  ofpeatt.M  tt  dafcorers  the  way 
tn  whioh  finners  may  be  reconciled  to  God,  anc^ 
dbtain  peace  with  him«    It  is  favl  to  be  the  power 


4jfSoi^&  fihMiim,  bt«dk,  while  it  Brings  falra^ 
tton,  it  fmipofes  iht  moft  poirerful  moHves  tb  per^ 
f^de,  and  affiftanees  to  e&a>itrage  finnerii  to  ac-> 
cept  il«  It  19  called  the  gofptl  of  the  gract  of  God/ 
btfcaufe  it  firoeeedi  from  Ufa  felt  moving  goodnefs,, 
and  mafitfefts  his  abundant  tttercy  to  finful  crea- 
tures ;  and  the  iifpenfation  of  his  grace,  becaufe  it 
opens  ibe  way  in  wmeh  finners  may  become  partake 
ca-s  of  liis  grace; 

The  graM  whid^  the  gofpel  oflTers  is  pardon  and 
glory.  This  grace  b  ol^rcd  without  diftin3ion,to^ 
mne  as  wdl  aa  anothier,  in  the  fame  way,  and  ott 
the  fatoe  terms.  It  is  dirpenfcd  through  the  Re- 
^emeri  wi^  gave  himfelf  a  ranfom  for  finners.— - 
The  terms  of  pardon  are  repentance  toward  God, 
and  fi^th  to>wani  our  Lord  |efns  Chrift.  Sinnera 
ate  brought  to  a  eompliance  with  thefe  terms  by 
mtaDA  of  the  gofpel,  which  is  rendered  e£Feduat 
Iry  the  attendant  operations  of  the  Spirit.  The  A« 
poftie  fays,  •*  Tht  gofpel  is  the  power  of  God  to 
falvation  to  every  one  that  believeth,  for  therein/ 
the  righteoufiiefs  of  God  is  revealed  from  faith  to 
fii^»  and  the  W'rath  of  God  is  revealed  from  heav« 
en  againft  all  ungodlinefs  and  unrighteoufnefs  of 
men/'  He  fpeaks  of  his  preaching,  as  mighty- 
through  God  to  the  pulling  down  of  ftrong  holds, 
to  the  bumbling  of  every  lugh  thing  which  exalte 
itfelf  againft  the  knowledge  of  God,  and  to  the  re- 
ducing of  every  thought  to  the  obedience  of  Chrift* 
He  taught  that  men  muff  repent  and  turn  to  God 
and  do  works  mete  for  repentance,  affuring  them, 
that  thus  th^lfaould  obtain  the  forgivencfs  of  fins, 
and  an  inheritance  among  them  who  arc  fan£Hfied, 
by  faith  in  Chrift.  As  the  gofpel  is  the  word  of 
falvation  fcnt  to  a  finful  race,fo  herein  is  proclaim- 
ed the  forgivencfs  of  fins,infuch  full  and  univerfal 
terms,  that  all  who  believe  may  be  aiTured,  that 
they  (hall  be  juftificd  from  all  their  fins,  and  be 
aadc  btirt  oi  eternal  life. 


^ii  .'  Vutksifthej         taftM.JWr. 

^,  ]^ow  if  we  are Q^derfuctiallifp^Cit^n <tf  jg^racfe) 
|low  inexcufable  are  t^e  impemtept,  aa4  how  a^ 
inazipg  %iriU  be  the  pmuditiicat  of  tltofe  Wha.finajljr 
perifhin  their  guilt?     »,,...*«'.'  :> 

The  gorpel  fuppdfes  Ug  tp  be  loft  and  helplels  ; 
and  fuch  ive  certaiqly  arc.  If  we .  were  n^Ot^  fuck^ 
we  jQhiould  n^d  ho  faltrj^tiod;  If  w<j  are  fuch>^Hoir 
joyfully  ihould  we  .h«ar,^  and  how  tjhaufcfiUly  em-^ 
brace  the  difpenfation  of  the  grace  pf  God  2— Ar^ 
we  unworthy  creatures  l^—Upyf  ^app^  it  is  .  that 
God  deal^  with  us  in  a,  way  of  gnice !  M^ye  if e  n6 
righteoufnefs  on  i^hich  to ^ound.  a,  <Uiin  for  the 
remiihon  of  paft  Iin$  ?  {low  happy  it  is«  that  Jefut 
the  Son  of  God  bas^  mad^e  reconciliation  |br  iniqui- 
ty, %nd  brought  in  .everlafling  righteotufnefs  !  I 
Are  our  fins  great  and  n|iinerou;  J-^Mo^  i^^PPf  it 
is,  tnat.the  righteoufners  of  God<^  t^rou^  the  foitli 
of  C^rift,  is  unto  all,  ^d  upon  s^lV^h^  that  h^ 
lieve,  and  there  is  no  differeni^  |  Dct  ff^  fe^  thci 
power  of  corruption,  and  the  weakoefe  of  n^JA^  ? 
*— How  happy  it  is,  that  Gbd^s  grace  i^  fii^^^e^i 
for  us,  and  that  we  may  come  l^dly  td.  his  thrpne 
for  grace  to  help  in  time  of  need  ir-^Dcf  wc  jina 
that  the  feribus  fentiments,  and  virtupa^  relbliitibns 
awakened  in  us,  too  eafily  dumber  a^d  die  a^ay  ? 
How  happy  it  is,,  that  God  gives  us  line  upoii 
line,  and  precept  upon  precept ! — - — And  what 
— Will  we  treat  with  cold  indiflFerence  and  negled 
all  this  kind  and  wonderful  provifion  ? — Can  wc 
fuppofe,  there  is  no  danger  in  trampling  on  ther 
gifts  of  divine  love,  and  fpurning  ihe  offers  of  eter- 
rial  falvation  ?  The  Apoftle  has  given,  and.l^^  n^ 
take  the  warning,  tjiat  **  defpifer^  of  the  gofpel  will, 
wonder  and  perifli."' 

III.  The  Apofll^   fays,  This   diTpenfatipn  ,  was^: 

committed  to  him  for  the  benefit  of  mankind. •, 

*[  The  difpenfation  of  tfie  grace  o^  God  is  givenut^'- 
yon  ward/*  .      '  ^ 


Sebm*  XVI.J      ChriJHm  RcHgian.  m 

He  was  allowed  of  God  to  ^  put  in  tnift  wijtb 
the  gofpeh  This  was  a  trail  committed  to  him  by 
the  will  of  God-^oot  a  power  arrogated  by  la^ 
Qwn  prefumption.  "  He  was  an  Apoftk  not  of 
men,  neither  by  man,  but  by  Jdus  Chrift,  and  God 
the  Father/'  And  **  the  gofpel  which  be  preached 
was  not  after  man,  neither  received  he  it  of  man  y 
^^but  was  taught  it  by  the  revelation  of  Jefua 
Chrift/' 

¥cw  men  ever  pofleQed  higher  accomplifliment^ 
tlun  PauK     His  natural  abilities  were  great ;    his 
education  was  fuperior  ;  the  manner  of  bis  conver-  * 
fion  was  extraordinary  ;    the  grace  beftowed  upon 
)iim  was  abundant.  But  on  neither  of  thefe  grounds- 
did  he  afliune  the  work  of  the  preacher.     He  wait-' 
ed  till  he  was  regularly  called  and  authorifed  to  it. 
tit  was  firil  informed  by  Ananias,  that  he  was  on^ 
whom  Chrift  had  chofen  to   bear  his  name  among 
the  Gentiles.    But  he  did   not  venture  to  a£l  on 
this  information,  before  he  had  evidence  that  it  was 
from  heaven.     To  prove  this,   Ananias  performed 
a  miracle.     Paul's   firft  miniftrations  were  among 
the  difciples  at  Damafcus,  who  had  been  witn^ffea 
of  the  remarkable  circumftances  of  his  converfioa 
and  calL    He  afterward  joined  himfelf  to  the'  A- 
poftles.     But,  in  order  to  his  admiflion  into  their 
fraternity,  he  adduced  competent  teftimony.     For 
a  while  he  was  with  them  coming  in,   and  going 
out  at  Jerafalem.     ^efore  he  went  forth  to  preach 
the  gofpel  among  the  Gentiles,   be  was  folemnly 
feparated  to  the  work  by  the  prophets  and  teachers- 
at  Antioch,  who  failed,  and  prayed,  and  laid  their 
hands  on  him,   and  fent  him  away.     Paul,   being 
thus  ordained,   afterward  ordained  others ;  and  he 
charged  them  to  commit  to  faithful  men  the  things 
whidb  they  had  received  from  him. 

Paul,  you  fee,  did  not  rely  on  a  fecret,  internal 
call,  as  what   alone   would  warrant  him  to  com«  . 
inence  a  preacher.     He  carefully  conformed  to  the 


i^4  i)iUiHdftht  fskkM.X^, 

tMet  whi^b  thrift  Ksu  iiiaitated  Iti  m  clitifcb;-^ 
He  inftroOed  fitilocby  knd  Tittis  to  do  likewife.--^ 
Miiiiftert,  then,  inihii  d^y,  ate  hot  to  grtttinii  their 
warratit  to  preach  Ac  gbfp^L  oh  aiiy  iamtiiath  rtr* 
elation,  Nothing^  this  kind  ii  hbw  td  be  expos- 
ed* If  tb^  fiiotild  pretebd  to  ibis,  it  would  b^  Mtt 
wairrAiit  for  otHa'd  to  rebeiVe  tUem  in  tbeir  afltitn^ 
tbflraiSber,  a«id  eortfcquciitly,  tk)  wirraric  for  thetfi 
to 'aflame  it,  unlefs  tbey  can  by  miracles,  prortf  to 
the  i^oiM  the  reality  of  the  pretended  retelatioii. 

Tho^fp^l  bas  pointed  dot  tb^  qdaliflcatiotis  nc- 
eHfafy  fof  teacbefs  df  rcligioiii  ihd  the  manner  Ih 
wbich  th<iy  ire  td  be  iadoa«d  into  bffice.  Wheil 
^  nian  defires  the  office  df  a  bifhop,  poffefles  the 
requifite  qualifieations,and  is  not  only  called  there* 
to  by  the  bretbren,  bnt  fecomn^eteded  alfo  by  the 
elders  of  the  cburth,  then  he  is  warttltlted  to  aft  in 
tbe  cbarafter  of  a  gofpel  bilhop. 

IV.  Paul  (][ieaks  of  tbe  knowldige^  of  the  ptp4 
M  comniUnitated  to  him  fy  rtoeldtion.  *'  Gdd  by 
revelation  made  ktiown  to  me  the  myft^ry,  whidi^ 
in  other  ages,  was  not  made  knoWri  to  the  fons  of 
men,  a^  it  ifs  now  r^veaFed  to  bis  holy  Apdftles  and 
Prophets  by  the  Spirit.^ 

We  are  not  to  fuppofe,  that  tvtrj  thing,  whicfi 
the  Apofties  preached  or  wrote,  Was  communicated 
to  them  by  immediate  infpiration.  Many  things 
they  learned  from  the  writings  of  the  Old  Tefta- 
xMnt ;  and€rom  tbe  perfonal  inftrudionsofCfarift. 
And  the  Spirit  was  fent  to  biing  all  things  to  their 
remembrance,  as  well  as  to  teach  them  all  things, 
Ki^hich  they  Ibould  farther  need  to  learri.  Many  of 
Chrift's  pefrfonal  inftruftions  were  doubtleft  Com:; 
municated  to  Paul,  by  thofe  Apoftles  who  cdntrerf- 
ed  with  the  Lord  in  the  days  of  his  flcfll. 

In  the  7th  chapter  of  the  firft  cpiftle  to  the  Co- 
rinthians, our  Apoftic  ufcs  fuch  cxpreflions  as 
thefe ;  •*  I  fpeak  by  pctmijfion — not  bp'  command* 
Wfnf/'.-.— "/fpcak,  uott\it  Lordr ***!  bare 


kf>  cammandm^i  hut  I  j^ve  wf  juigmmt,"^  Hence 
}ome  would  infer,  th^t  Paul  often  fpake  only  by 
f)ie  di^atcft  of  his  own  reafqni  and  withoat  any  di« 
vino  iaflocncc ;  fo  that  he  was  in  doubt  hin^felf^ 
ivhetbf r  tc  fpakc  agreeably  to  the  vriU  of  God.— 
jftut  this  certainly  cannot  be  hia  meaning ;  for  he 
£^y$,  ,"  I  give  my  judgcuent  as  one  who  hfttb  ob-i 
tainod  m^rcy  of  the  I^ord  to  be  faithful — as  one 
thai  hath  the  Spirit  cd  God-^and  the  mind  o€ 
Chrift-^and  the  thinga,  which  I  write,  are  the  comr 

mandmenta   of  (he  Lord." But  he  means  that 

(Qhrift,  in  his  pirfoml  iodmQions,  had  given  no  de« 
filion  on  the  fubje^  in  queftioo,  biit  had  left  it  to 
be  determined  by  his  Apoftles  under  the  direQion 
of  the  Sfarit, which  was  to  lead  ibem  into  all  tmth» 
He  fpeaks,  not  by  way  of  diftindion  between  hia 
own  private  judgment,  and  divine  infpiration  ;  but 
by  way  of  diftinQion  between  that. which  was 
taught  by  the  Spirit,  and  that  which  Cbrift  taught 
by  commandment  when  he  was  ou  earth;  ^,  In  th^ 
|a(l  verfe,  be  fays,  **  I  thinl  I  have  the  Spirit  of 
t^od."  This  is  not  an  intimauon  oi  doubt, wheth* 
ier  he  had  the  Spirit  i  but  an  exp^  effion  of  his  con« 
£dence»  and  an  at>peal  to  the  Corinthians,  that  h^ 
]bad  it ;  for  the  word  flioiild  be  rendered,  not,  / 
thinly  but  /  appt$r  to  have  the  Spirit.  This  appeal 
ik)  thena  he  again  redewa.  ^'Am  I  not  an  Apof- 
ile  Pr—If  I  am  aOt  an  Apodle  to  others,  doubtlefis 
I  am  to  you  ;  for  th^  feal  of  mine  Apoftlcfhtp  are 
ye  in  the  Lor<L"-^*'  Troly  the  figns  of  an  Apoftle 
were  wrought  among  you  in  wohders  and  mighty 
deeds.'*  . 

God  vas  not  at  the  expenfe  of  infpiration  to 
teach  the  Apoftles  thofe  things  which  they  knew» 
^  might  know,  by  other  means  in  theii:  hands.-*^ 
But  where  a^ual  knowledge,  and  the  means  of  ob« 
taining  it  were  waoting,  there  infpiration  fuppli^d 
the  d€fea« 

O 


.014  ■      DtUmoJtkt         fSBUM^XVfi 

It  is  not  neceffar/for  lis  to  kaoiv  the  nature'^ 
this  infpiration,  or  the  maimer  in  which  the  ApoT. 
ties  were  affared  of  its  divinity.  If  we  believe  there 
is  an  infinite  and  all  perfeft  Spirit,  which  poflefles 
our  reins,  and  even  pervades  univerfal  nature,  we 
muft  believe,  he  can  reveal  his  will  to  men,byfucK 
an  imtricdiate  influence,  as  fliall  carry  its  own  evi- 
dence, and  leaV^e  on  the  raind  no  pofBble  doubt  of 
its  reality.  We  caA  fpeak  to  men  in  fuch  a  man. 
ner,  that  they  ihall  certainly  Juiow  we  fpeak  to 
them,  and  fliall  perfeftly  underfl;and  our  meaning. 
-If  we  deny  iht  poflibility  of  a  certain  infpiration 
from  God,  we  deny  that  power  to  him,  which  wc 
t)uirfelv€s  poffefs.     But, 

V.  Whatever  might  be  the  manner  in  which  the 
Apoftles  klietr  their  own  infpiration,  the  manner  in 
which  they  proved  it  to  others  is  taught  in  our 
text.  This  was  by  the  power  of  miracles.  St* 
Paul  fays,  **I  am  made  a  minifter  of  the  gofpel  ac- 
cording to  tht  gift  of  the  grace  of  God  by  the  ef« 
fe3ual  working  of  his  jkowei"/'  To  this  evidence 
he  ofcien  appeals  for  the  truth  of  his  Apoftlelhip, 
and  the  divinity  of  his  do£lrine. 

When  God  gives  a  revelation,  he  gives  fnfficient 
demonftration  that-  it  is  from  him.  Otherwife  it 
could  have  no  authority  with  rational  and  inquir* 
ing  minds.  He  gave  the  difpenfation  of'  grace  to 
the  Apoftles,  that  they  might  communicate  it  to 
the  world  ;  and  he  endowed  them  with  the  power 
of  miracles,  that  their  word  might  be  received  as 
divine^  and  might  wod^  e^^e^ually  in  them  who 
heard  it. 

How  wonderful  is  the  love^f  God !  We  fee  his 
goodnefs  in  the  common  courfe  of  his  Providence  • 
but  more  glorioufly  is  his  mercy  difplayed  in  the 
gofpel,  which  opens  a  marvellous  plan  for  the  fal- 
Vation  of  finners.  This  plan  was  communicated 
to  the  Apoftles  by  the  infpiration  of  his  Spirit,  and 
confirmed  by  divers  miracles  according  to  his  will. 


What  reverence  is  due  to  the  faci*cd  fciipf  urc% 
which  have  been  thus  Authenticated  by  a  divine 

.  if  God  has  been  at  fuch  expenfe  to  give  UsH 
revelation,  and  to  convince  us  of  its  authority,  wc 
tought  to  receive  it  with  unwavering  confidence,  and 
to  obey  it  with  unreferved  fubmiflion. 

What  we  there  find  exprefsly  taught  and  com- 
imanded,  that  let  us  believe  and  obey,  how  much 
ibever  it  might  have.baffled  the  invention,  or  now 
furpaffes  the  comprehenfion  of  human  reafon.— ^ 
We  are  not  to  believe  without  a  reafon  for  our 
faith,  nor  to  a6k  without  a  reafon  for  our  condud^ 
but  we  are  bound  to  believe  what  God  reveals,  and 
to  do  what  he  commands,  when  we  have  evidence^ 
that  the  command  or  revelation  is  from  him,  even 
though  the  reafon  of  the  command  ihould  be  un« 
known^or  the  matter  revealed  Ihould  be  incompre* 
benfible  to  us.  .    ,  ,       .      , 

Hb\^  abfurd  is  it  to  imagine,  that  God  will  com« 
inunicate  to  men,  by  infpiration,  the  knowledge  of 
teligion,iince  this  may  be  obtained  from  the  (land-'* 
Ing  jrep^elati6n  which  he  has  given  us  f  The  fcrip« 
lures  are  able  to  make  us  wife  to  falvation,  and  to 
fumii)i  us  unto  every  good  work.  If  negle^ing 
thejfe,  we  expe^  that  religious  knowledge  will  ba 
Cbmmmiicated  to  us  in  a  cheaper  and  eafier  way» 
we  ihfult  the  divine  goodnefs,  and  expofe  ourfelves 
to  fatal  delufions*  Even  in  the  days  of  the  Apof- 
tles,  God  was  not  lavifb  of  infpiration*  He  did 
faot  endow  men  immediately  with  that  knowledge, 
which  might  be  acquired  by  ordinary  means.  Cor^ 
iielius  was  dire£ledn>y  a  vifion  to  fend  for  Peter» 
tvho  ihould  teach  him  words,  by  which  he  might 
be  faved.  God  could  as  eafily  have  i-eVealed  to 
Conielius  the  things  by  which  he  (Hoald  be  faved, 
as  fend  an  ailgel  to  inform  him,  where  he  might 
iBhd  an  ihftru£ion  But  God  will  honor  bis  own 
inftitutions  j  and  where  thefe  are  fufficient,  he  will 
Oil 


If  €  -tkiies  of  the,  ^c.       X^iiLU.  %Vi^ 

Aot  fapcrfedc  them  by  bigWerand  more  extraordin- 
ary meafures. 

Chriftians  are  dependent  on,  and  indebted  to  a 
holy,  divine  inHuencein  the  religious  life;  but  this 
ordinary  influence  of  the  Spirit  does  not  immedi* 
alely  reveal  to  them  new  truths ;  it  rather  difpofei 
their  minds  to  regard  and  obey  the  truths  already 
revealed,  Wi  are  never,  therefore,  to  follow  im- 
plicitly an  impreOSon  made  on  our  minds — muck 
lefs  the  impreflions,  which  others  pretend  hav« 
been  made  on  theirs ; .  but  vrt  are  to  examine,  by 
the  word  of  God,  every  fuggeftion  which  is  ftarted 
within  us,  or  communicated  to  us,  and  to  obey  et 
rejtft  i^,  as  it  agrees,  or  difagrees  with  this  ftand. 
ard.  "  Believe  not  every  Spirit,  but  try  the  Spir- 
its/* The  fcripture  is  to  be  our  guide.  The  fug- 
geRions,  or  excitations  of  the  Spirit  are  not  to  im« 
part  to  us  the  knowledge  of  duty,  but  to  awake* 
our  attention  to  duty  already  taught, 

•*Depife  not  prophefying  ;**  or  the  Hated  preach- 
ing of  the  word.  God  has  committed  the  difpen- 
fation  of  grace  to  his  fervants,  that  they  may  open 
and  recommend  it  to  others.  If  you  would  havt 
the  benefit  of  it,  attend  upon  it  in  God's  appointed 
way.  In  vain  do  you  expeft  his  grace,  while  you 
negleft  the  means,  by  which  he  is  wont  to  commu- 
nicate it.  This  is  the  voice  of  wifdom,  *•  To  you, 
O  men,  I  call,  and  my  voice  is  to  the  fons  of  mien. 
Bleffed  is  the  man  that  heareth  me,  watching  daily 
at  my  gates,  and  waiting  at  the  pofts  of  my  doors« 
Whofo  findcth  me,  findeth  life,  and  (hall  obtainr 
favor  of  the  Lord ;  but  he  that  finneth  againft  me, 
wrongeth  his  own  foul,  AU  ^bo  bate  me*  lof  ♦ 
death." 


0  E  R  M  O  N     XVIL 


IfSnSIANS  ill.  t,  9,  i; 


Phio  me,  who  am  Jefs  than  the  leajl  of  all  Saints,  is  ihii 
grace  given,  that  I  fiould  preach  among  the  Gen-- 
tiles  the  unfearchahle  riches  of  Chrijl,  and  to  make 
dll  men  fee  what  is  the  JcUowJhip  of  the  myfleryy 
Vfhichfrom  the  beginning  of  the  world  hath  been  hid 
in  God,  who  created  all  things  by  jfefus  Chrijl ;  to 
4he  intent,  that  ntyw  unto  principalities  and  powers  in 
heavenly  places  might  be  knoxufn  by  the  cAurch  the 
fpani/old  wifdom  of  God^. 

In  the  preceding  verfe  the  ApoftU 
fiiyCy  *'  He  was  made  a  minifter  according  to  the 
gift  of  the  grace  beftowed  on  him  by  the  effe£lual 
working  of  God's  power."  The  mention  of  hit. 
apoftolic  effice  awaiens  humble  refie£lions  on  his 
paft  guilty  life,  and  admiring  thoughts  of  God's 
grace  in  employing  him  to  preach  the  grand  myf- 
teries  of  the  gofpel  for  the  inftru&ioa  of  men  on 
earthy  and  even  of  angels  in  heaven* 

The  words  read  will  lead  us  to  contemplate  the 
Apoftle's  deep  fenfe  of  his  unworthinefs — his  ad- 
miring apprehenGons  of  God's  grace — his  elevated 
fentiments  of  the  gofpel — and  his  enlarged  viiew^s 
#f  tl\e  delign  of  his  miniftry. 


gi8  IhtUs  of  the  [S|:rm.  XVW; 

I.  We  are  to  conCder  what  a  humble  opinion  the 
Apoftle  had  of  himfclf.  "  To  me,  who  am  lefs  ihafi 
ihc  leajl  of  all  faints]  is  this  grace  given."  - 

In  his  abilities  and  gifts,  he  was  not  a  whit  be- 
hind the  chiefeft'apoftles  ;  arid  id  fufferings  he  was 
more  frequent,  and  in  labors*  more  abundant  than 
they  all.  But  in  refpeO;  of  viorthinefs,  he  efteemed 
them  hi^  fuperiors  ;  for  they  had  not,  like  him, 
perfecuted  the  church,  and  theyy/ren  in  Chrift,  an4 
pecame  apoftles  before  ^lim.  Qf  himfelf  he  fays, 
^*  Laft  of  all,  Chrift  was  (cen  of  me,  as  of  one  bom 
cut  of  due  time  ;  fpr  1  am  the  kaft  of  the  Apof- 
tles,  who  am  not  mete  to  be  called  an  Apoftle,  be- 
paufe  I  perfecuted  the  churcl;i  of  God/'  *  ' 

Good  Chriftjans  in  honor  prefer  one  another, 
and  efteem  others  better  than  themfelves.  They 
are  more  converfant,  an4  better  acquainted  with 
themfelves,  than  they  Can  be  with  others.  Their 
ins  come  nearer  their  hearts,  arid  affeft  them  more 
fenfibly,  than  the  fins  of  others  can  do.  They  are 
inore  difpofed  to  extenuate  and  excufe  the  failings 
of  their  brethreh,  than  their  own  ;  For  their  chari- 
ty hopes  all  things,  and  can' cover'  a  multhude  of 
fins.     ^  '         ••  -  -    -  • 

'  'True  religion  in  the  heart  will  produce  felfa- 
bafifng  thoughts.  If  ydu  fee  a  man  oftentatious  at 
Bis  religioiis  experiences  and  godly  works,  atid  at 
the  f^nfie  time  cienforious  of  others,  arid  difpofed 
t6  exclude  therii  frorti  his  fellbwfliip,  you  may 
ftrongly  fufpeft,  that  he  has  never  felt  the  powef 
of  the  gofpel  dn  his  heart. '  •   *  . 

'  The  true  convert  forgets  not  hi^ former  charac* 
ter.  Paul  calls  himfelf  the  l^aft  of^faints,  becaufc 
lie  had  perfecuted  the  thurch.  The  penitent  re- 
flefts*  often  on  his  paft  guilty  life,  that  he  may  be 
rhore  humble  in  himfelf,  more  ihankful  to  God, 
more  watchful  againft  fin,  more  diligent  in  tht 
pradice  of  religion,  and  thus  may' make  mart 
iiiitable  returns  for  God's  ah^rndant  grace. 


Stm.XVIlQ        Chrijian  I^eKgiM.  ^^t^ 

.  The  penitent  not  only  remembers  former  iniqui- 
ties, but  as  far  as  they  have  been  public,  confejfa 
them  before  men.  The  Apoftle,  in  his  fcrmons 
and  epiftles,  often  laments  the  errois  of  his  paft 
life,  that  thus  be  may  repair  the  injuries  which  he 
hacl  done  to  the  caufe  of  Chrift.  When  David 
fell  under  the  power  of  conviflion,  he  not  only 
condemned  himfelf  in  the  prefence  of  his  reprover, 
"but  CQmpofed  a  penitential  pfalm,  which  he  de- 
livered to  the  Jewifh  church,  as  a  Handing,  con- 
feffion  of  his  guilt  apd  warning  to  others.  He 
prays,  **  Create  in  me, a  clean  heart,  O  God,  and 
deliver  mt  from  blood — then  will  1  teach  tranf* 
grefibrs  thy  ways,  and  (ioners  (hall  be  converted 
unto  thee." 

II.  The  Apoftle  exprefles  his  admiring  apjtrt^ 
henfions  of  God's  ^r^c^  in  calling  him  to  the  minif- 
try.  **  1  am  made  a  minifter  according  to  the  gracp 
of  God.  To  me  i$  this  grau  givtn,  that  I  fhould 
preach  Chrift  among  the  Gentiles.  By  the  grace 
of  God  I  am  what  I  am. 

To  the  fame  grace  which  had  called  him,  he 
afcribes  all  hh  furniture  for  the  miniftry,  **  Chrift 
hath  enabled,  or  qualified  me,  putting  me  intQ  the 
-miniftry."  '^  I  am  made  a  minifter  ^i^cprding  to 
fbe  working  of  God's  power."  •*  Our  fujiciency  is 
of  God,  whQ  hath  made  us  a^le  mini(l(er^  of  (h^ 
New  Teftament/' 

To  God  alfo  be  gives  the  honpr  of  his  fuuffs  ixx 
the  mi^iftry.  "  For,"  fays  h^,  neither  is  he  who 
planleth,  nor  he  who  watereth,  any  thing,  butGo^ 
who  giveth  the  increafe.V  It  was  matter  of  W9n^ 
der  apd  thankfulnefs  to  him,  that  God  ftiould  hon- 
or fo  unworthy  a  man  with  fo  high  an  office,  wiij% 
fucb  eminent  gifts,  and  with  fuch  diftinguilhed 
ufefulnefs.  He  gloried  in  his  infirmities,  that  the 
power  of  Chrift  might  reft  upon  him. 

Wc  fee  that  the  gofpel  Ri.ir^iftry  is  a  refpeflable 
office^     However  contemptible  fome  render  thcny 

04  ' 


felvcs  in  it»  the  office  itTelf  is  honorsdiie.  The  A- 
poftle  direds  that  the  elders  who  rule  well,  efpeu 
ciaily  they  who  labor  in  word  and  dodrine,  (bould 
t>e  cQeemed  highly  in  io?e  for  their  work's  fake  $ 
and  be  counted  worthy  of  double  honor/  They 
iire  ambafladors  of  Cod  to  befeech  men  to  be  rte^ 
^nciled  to  him.  They  are  ftewards  of  the  uattK^ 
fold  grace  of  God.  They  are  fervants  to  men  for 
X)hri(l*s  fake.  They  are  heralds  fent  forth  to  pttu 
claim  the  tidings  of  faWation  to  a  fallm  r«iCe.  A 
fenfe  of  the  dignity  and  importance  of  their  oftci 
fliould  warn  their  teal  in  the  difchargeof  it.  *  W« 
proceed  to  confider,      '.     * 

III.  The  A  pottle's  ffctwfed7^nifV>wie5oonceminj[ 
the  goffel  which  he  preached.  He  calls  it  **  th«r 
iinfearchahlt  riches  of  Chrift." 

The  ble(Gngs  of  the  gofpel,  being  purchafed  by 
the  blood  of  Chrift  are  called  his  riches»  ''  He, 
who  was  rich,  for  our  fakes  became  poot,  that 
through  his  poverty  we  might  be  rich." 
'  They  are  tailed  riches  on  account  of  their  excel- 
lency, fulnefs  and  variety.  '  They  furpafs  in  value 
all  the  treafures  of  the  world ;  diey  are  oflFiered  in 
fuch  abundance  as  to  fupply  all  our  wants,  andi 
difpenfed  in  fuch  manner  as  is  fuited  to  all  our 
iieceflities.  Chrillians,  how  poor  foever  in  tbin^ 
world,  ftill  are  rich.  They  are  heirs  of  a  kingJ 
dom,  and  entitled  to  the  riches  of  the  gl6r)r  of  an 
inheritance  in  heaven.  They  will  inherit  all  things. 
The  Apoftlc  fays  to  the  Corinthians,  "  Now  ye 
are  full,  ye  are  rich,  ye  have  reigned  as  kings .'^ 
Of  himfclf  and  bis  brethren  he  fays,  **  We  are  poor, 
yet  make  many  rich ;  we  have  nothing,  and  yet 
poffefs  all  things." 

The  riches   of  Chrift   are  called  unfesrcksUe 
riches. 

They  are  undifcoverable  by  human  reafon,  and 
made  known  only  by  revelation.  Hence  they  are 
<killed  myjlerits.     The  Apoftle  fays,    He  was  fent 


|cAM.  XVII.j     Chrijliim  neUgion.  't«9 

•*  to  make  all  menfet  what  was  the  wrj^y,*  tiyhkh 
ifmm  the  beginning  of  the  world  had  been  hid  im 
(5od,  who  created  all  things  by  Jefus  Chrijl.'^  Thi» 
it  the  fubftaace  of  the  gofpel  myfteiy,  that  as  all 
ihinga  were  made  by  Chrift,  fo  the  govemmont  of 
them  18  put  into  his  bands*^tbat  h^  has  opened  a 
way  in  which  God's  rebellious  fubje&t,  in  this 
part  of  the  creation,  taay  be  reftored  to  favor-— i» 
ihat  he  is  ordained  head  o%^er  all  things  for  the 
tfaurcho — that  he  gives  laws  and  annexes  their  fanc« 
iions — that  he  will  finally  difpenfe  rewards  and 
poniChroents  to  different  cbaraaers,  and  then  will 
give  up  the  kingdom  to  the  Father. 
'  As  the  riches  of  Chrift  were  nnfearchable  to  rca^ 
foo,  fo  they  were  but  iroperfeflly  made  known  in 
the  prophetic  revelation.  Alluding  to  the  words 
of  Ifaiah,  the  Apoftle  fays,  "  Eye  hath  not  fecn, 
nor  ear  heard,  neither  have  entered  into  the  heart 
of  man,  the  things  which  God  hath  prepared  for 
them  that  love  him  ;  but  God  hath  revealed  them 
to  us  by  his  Spirit ;  for  the  Spirit  fearcheth  all 
things  ;  yea,  the  deep  things  of  God."  One  part 
of  the  myftery  of  godlinefs  was,  ^'  that  Chvifl 
ihoold  be  preached  to  the  Gentiles."  Of  this  the 
Jews  had  no  apprehenfion.  To  the  apoftles  them- 
felves  it  was  matter  of  admiration,  that  *'  God  had 
panted  to  the  Gentiles,  repentance  unto  life.**  It 
was  "  by  revelation"  that  **  God  made  known  to 
Paul  the  nyfiery,  which  in  other  ages  had  not  becft 
iHade  known  to  the  fons  of  men,  that  the  Gentkhi 
ilioald  be  fellow  heirs,  and  of  the  fame  body" 
with  the  Jews,  "and  partakers"  with  them  *•  of 
^us  promife  in  Chrift  by  the  gofpel." 

The  riches  of  Chrift  are  of  inejiimabk  value. 
They  are  fuch  as  could  not  he  purchafed  by  filvcr 
and  gold.  His  own  precious  blood  was  the  only 
adequate  price  for  them.  He  has  taught  us,  that 
worids  could  not  redeem  one  foul  that  is  loft. 
"Who  then  can  coriceive  the  worth  of  that  redeinpr 


f  iA  Dutiei  of  ike         [Sjbrm-  XVIf, 

lion,  ^hich  is  fufficient  for  all  finners,  and  will  be 
applied  *to  all  who  penitently  and  thankfully  ac- 
cept it  ? 

In  Chrift  are  hidden  all  the  treafures  of  wifdom 
and  knowledge— rail  the  riches  of  grace  and  mercy. 
*'  God  grant  us»  according  to  the  riches  of  his  glo« 
ry,  to  be  firengthened  witin  might  by  hit  Spirit  in 
the  inner  man,  that  we  may  *'  difcem  fomething 
of  his  manifold  wifdom,  and  may,  according  to  the^ 
meafure  of  faints,  **  be  able  to-  comprehend  what 
is  the  length,  and  breadth,  and  heighth,  and  depth, 
and  to  know  the  love  of  Chrift,  which  pafleth 
knowledge." 

What  abnndant  caufe  of  gratitude  and  joy  have 
ire,  who  by  oature  are  linners  of  the  Gentiles,  that 
we  have  been  called  to  partake  of  thefe  unfearcha« 
ble  riches  ?  With  what  pleafure  fhould  we  read — 
with  what  tranfport  fliould  we  hear  the  gofpel  of 
our  falvation  ?  This  difcovers  to  us  wonders  which 
human  reafon  could  not  have  fearched  out,  and 
proclaims  to  us  bletlings  whif:h  human  virtue  could 
never  have  fecured. 

Ye  fons  pf  poverty  and  want ;  go  take,  a  {hare 
in  thefe  unfcarchable  riches.  Vain  are  worldly 
ireaOires,  and  w.orldly  purfuitj.  No  longer  fpend 
your  money  for  that  which  is  not  bread,  and  your 
labor  for  th^t  which  caniiot  fatisfy  ;  but  eat  that 
which  is  good,  and  let  your  fouls  delight  in  fatnefs. 
Seek  durable  and  fubftantial  riches — feek  the  king- 
dom of  God  and  his  righteoufnefs.  '*  The  king, 
dom  of  heaven  is  hke  treafur/e  hid  in  a  field,  which, 
when  a  man  hath  found,  he  hideth,  and  for  joy 
thereof,  goeth  and  felleth  all  that  he  hath,  and  buy- 
eth  that  field."  Go,  make  this  purchafe,  and  you 
will  at  once  poflcfs  unfcarchable  riches. 

Le<  us  now, 

IV.  Confider  what  grand  and  enlarged  concep* 
tions  the  Apoftle  entertained  of  the  dejign  and  /«&- 
portancc  of  his  miniftry. 


Tbe  primaTy  and  itntiiediare  objed  oT  it,  lie  tellk 
ps,  was  to  make  ^  men  f^  what  is  the  fellowffaip 
of  the  myftery  which  was  hidden  from  ag6."  If 
was  to  open  to  mafikind  that  ttiighty  fchemev  which 
(he  wifdom  of  God  had  formed,  and  which  hit 
goodnefs  had,  for  ages,  been  carrying,  ititd  execu«* 
tion  for  the  redemption  of  our  fallen  race.  .When 
Jefus  firft  appeared  unto  Paul,  he  faid  to  him,  *\  I 
ivill  make  thee  a  mtnifter,  and  a  witnefs  of  the 
(hings  which  thdfu  haft  (een,  an^  in  which  I  (faaQ 
appear  to  thee  ;  and  I  will  fend  thee  to  the  people 
and  to  the  Gentiles,  to  open  their  eyes,  and  turn 
ihem  from  darknefs  to  light,  and  from  the  power 
of  Satan  to  God.".  To  this  heavenly  vifion  Paul 
was  not  difobedient,  but  (hewed  to  all  men  among 
whom  he  preached,  •'  that  they  muft  repent  and 
turn  to  God,  and  do  works  meet  for  lepentance." 
The  great  theme  of  his  preaching  was  the  falvation 
of  finners  through  Chrift,  in  a  way  of  repentance* 
He  preached  Chrift  the  Savior,  not  of  Jews  only, 
fcut  of  GetitiJes  alfo-— of  all  who  believe,  whatever 
inight  be  their  charafter,  condition  or  nation. 

The  manner  of  his  preaching  was  plain  and  ftf^ 
iniliar.  Heprtfached  the  unfearchable  riches  of  Chrift, 
*rieh  an  intent  tha|  all  men  might  ^^^  and  i»(?a; 
tiienl. • 

His  preaching  fended  to  peace  and  union.  It  was 
not  his  objed  to  form  parties  here  and  thereunder 
different  names,  but  to  bring  all,  whether  ]tvn  or 
Gentiles,  into  one  body,  and  into  fellowftiip  one 
with  another.  '  He  taught  all  Chriftians,  in  every 
place,  to  confider  thcmfelves  a^  citizens  of  one 
great  community,  fubjefls  of  one  common  Lord, 
partakers  of  the  fame  privileges,  heirs  of  the  fame 
inheritance,  and  to  keep  the  unity  of  the  Spirit  in 
the  bond  of  peace.  How  different  was  our  Apoftlc 
from  thofe  mifguided  zealots,  who  interrupt  the 
fcllowfliip  of  Chriftians,  and  fow  difcord  among 
brethi;en  by  teaching  their  partizans  to  fay  to  othl 


pa4  .  JM/«i//i*^       IStnfi.XVlh 

fftrs,  "  Stand  by  yinirfelves,  come  not  near  to  us, 
for  we  are  holier  than  you  !"-*-**  Mark  them  who 
tsiufe  divi{iofli&  and  dffetice^  cdUrary  to  the  due* 
trine  which  ye  have  received,  and  avoid  them  i 
for  they  who  are  fuch  fcrve  ^ot  the  Lord  jefus 
Chriftj  but  their  own  belly." 

Paul's  miniftry  was  deGgaed  for  the  benefit^  not 
of  men  only,  but  of  angds  too*  He  preached  the 
anfearchable  riches  of  Chrift,  ^'  that  now  unto 
principalities  and  powers  in  heavenly  placet ^  might  b« 
be  known  by  the  church  the  manifold  wifdom  of 
God." 

The  angels  kar»  much  of  the  wifdom  of  God 
from  his  works.  When  he  laid  the  foundations  of 
the  earth,  "  they  fang  together  and  (houted  for 
ioy/'  And  ftill  they  praifc  him,  afcribing  to  htm 
glory,  honor  and  power,  "  becaufe  he  has  created 
all  things,  and  for  his  pleafure  they  are,  and  were 
created."  If  from  thefe  Korks  they  learn  God'f 
chara^er,  they  doubtlefs  undetftand  it  more  per- 
feftly  from  the  difpenfation  of  bis,  grace  to  faUe« 
men.  In  this  (hey  defire  to  look ;  for  in  this  his 
wifdom,  holinefs,  mercy  and  truth  are  moft  glori- 
oufly  difplayed.  They  were  fent  to  foretell  the 
birth  of  the  Savior,  and  of  John,  bis  forerunner. 
When  the  Redeemer  was  born,  they  came  to  noti- 
fy the  happy  event  to  the  ihepherds  in  the  field  ; 
and  on  this  occafion  they  glorified  God  in  anthems 
of  praife.  They  attended  Jefus  in  his  temptations, 
and  ftrengthened  him  in  his  fufferings.  They 
watched  his  fepulchre  while  he  flept,  opened  it 
when  he  arofe,  and  conveyed  the  tiding  of  his  ref- 
nrreftion  to  his  anxious  friends.  They  were  pref- 
ent  at  his  afcenfion,  and  teftified  to  his  difciples 
his  entrance  into  his  glory.  They  are  all  piinifter- 
ing  Spirits,  fent  forth  to  minifter  to  them  tvho  fhall 
be  heirs  of  falvation.  They  aided  the  primitive 
preachers  in  their  labors  and  prcHeOed  them  in 
their  dangers.     They   vifitcd;   and  (lill  they   vifit 


0iRM<  XVl/J       CyijKan  ReBgion:  n| 

tbe  WoHkipping  aSettb1ie$  of  Chril^iaiis  Co  obferve 
what  paffcs  there.  Hence  Paul  enjoins  on  Chrif^ 
lian^y  a  decent  deportment  in  the  hoafe  of  prayer, 
«« becaufe  of  the  angela.*"  And  hence  he  charges 
ninifters,  •*  in  the  prcfcnce  of  the  ekft  angels/*  t^ 
be  faithful  in  their  office. 

Now  if  angels  were  prefcrrt  ht  the  churches  when 
firft  the  gofpcl  was  preached,  they  learnt  more  of 
God's  manifold  wifdom,  than  ever  they  had  known 
before.  The  myftery  of  divine  grace  to  guilty 
men  was  unfcarchable  to  angels  till  it  was  revealed 
by  the  Spirit  to  the  apoftles,  and  by  them  opened 
and  proclaimed  to  the  world.  They  bad  before  feenr 
ihe  wifdom,  power  and  goodnefs  of  God  in  crea*- 
lion  and  providence  ;  but  the  difplay  of  his  mani- 
fold wifdom,  and  of  his  abundant  grace  in  the  re- 
demption of  men  by  the  tncamation,  crucifixion 
and  refurredion  of  his  Son,  opened  a  new  fcene 
of  wonders,  and  afforded  new  iheiries  of  praifel 
UoW  they  beheld  thai,  which  before  they  had  nev- 
^r  feen,  and  but  imperfeftly  conctived,'  the  Son  of 
God  afluming  humanity,  ^ing  for  the  guihy,  rif- 
ing  from  the  grave,  afcending  to  glory,  fhedding 
4own  the  Spirit,  commiffioning  apoftles,  and  fend- 
ing them  forth  to  proclaim  pardon  and  life  to  tht 
riiicfof  finners.  Accordingly  in  the  rcvclationi 
they  arc  faid  to  fing  a  new  fong ;  not  only  the  fong 
of  Mdfes,  which  they  had  been  ufcd  to  fing  ;  Thon 
BTt  xvorthy  to  receive  gkry,  /or  thou  haft  created  alt 
things  ;  but  alfo  the  fong  of  the  Lamb  :  Thou  art 
9vorthy  to  receive  blejjing  and  praife,  for  thou  wqji 
Jiain,  and  haft  redeemed  us  to  God  by  thy  blood,—* 
Though  they  are  not  the  immediate  fubjcfts  of  thii 
redemption,  having  kept  their  firft  ftatc,  yet  they 
join  -in  the  fong  of  Saints  who  have  been  redeemed 
from  the  earth.  Such  is  their  benevolence — fuch 
their  joy  for  the  redemption  of  fallen  men — fuch 
their  admiration  of  God's  new  difcovercd  grace  t^ 
i|«ners^  that  they  take  into  their  own  mouths^  the 


ibog  cf  fikiate  f  **  Tbdu  wafftflain  a«id;haft  reijeeiilf 
cd  t*5  by  thy  blood;"  The  Apoflle  adds,  «*  I  heard 
the  voice  of  rxyMy  angek  rdund  about  th?  tliroB6^ 
JTaying  with  a  Idud  voice^  *'  \Vorthy  is  the  Lamb 
jthat  was  flain  to  receive  powers jand  riches,  and  bo»« 
br,  and  glory,  and  bleffing."  And  every  creature  join* 
ed  in  the  anthem;  fsiyiDg,  ''  Blefling,  and  honor,  and 
glory,  and  power  be  unto  him  that  fittetH  on  tbo 
jhrone,  and  to  the  Lamb  forever  and  ever;'* 

REFLECTIONS; 

,1.  This  fiibjeft  may  ferve  to  enlarge  oiir  viewl 
jpf  (he  divine  government.  The  gofpel  difpenfa- 
tion,  which  immediately  concerns  the  human  race; 
anfwefs  fome  important  purpofes  to  other  intelli^ 
gencies.  .  All  the  ways  in  which  angds  may  be 
beneficed  by  it^  we  are  unable  to  conceive.  But 
that  hereby  their  knowledge  and  admiration  of  God's 
tvifdoip:!,  grace  and  holinefs  are  increafed,  and  .coQi- 
fequently:  their  devotion,  love  and  felicity  are^K* 
tflted,  we  are  exprefsly  taught. 

2.  This  fubjeft  fuggefts  to  us,  that  heaven  is  i 
place  of  improvement.  The  angeli*  ftill  are  learns 
ers.  They  learned  much  by  the  publication  of  tht 
gofpel ;  and  liew  wcmders  ii^  the  courfe  of  prqvi^ 
dence  are  opening  to  their  vitw.  In  the  prophetic 
book  of  the  Revelation  we  find  them  ifrom  time  tq 
time,  breaking  forth  into  frefh  admiration  and 
praife  on  every  new  difpenfation  of  mercy  toward 
the  church. 

The  faints  here  below  are.  exhorted  t6  grow  in 
luiowledge  and  grace.  Whatever  advances  thejr 
cnake,  they  are  ftill  imperfeft.  Wheii  they  arrive 
to  heaven,  they  are  faid  to  be  made  perfe£l,  as  be-i 
ing  wholly  freed  from  fin.  But  they  are  not  fo 
perfect  in  holinefs,  but  that  there  is  room  for  im-* 

}>rovement.     If  angels  grow  in  knowledge,  fo  may 
aints.    They  will  receive  farther  advanceraent  at 


SerMcXVIIJ     Chriftian  R^gidgi  «7 

the  refurredlion.  But  even  then  tbey  will  iJtot  iiBv^t 
reached  the  fummit  of  created  perfe^on.  They 
may,  like  angels,  be  ever  learning,  ever  meeting 
new  obje&s  of  wonder,  and  new  occafioHs  of  praife, 
as  they  trace  the  ways,  and  converfe  with  the  works 
of  God. 

3*  We  fee  the  humility  of  angels.  They  are  fn* 
perior  beings,  exalted  to  heavenly  places,  andcalU 
ed  principalities  and  powers  ;  yet  they  diifdain  not 
to  learn  from  the  church  on  earth  the  manifold 
wifdom  of  God^  Yea,  they  are  willingly  employ  ecf 
as  miniftering  fpirits  to  men.  From  their  example 
let  us  learn  humility  and  charity.  If  we  hope  to 
dwell  with  angels  above,  let  us  cultivate  that  tem« 

{)er  which  is  their  happinefs  and  glory.  Let  us 
earn  more  of  the  wifdom  of  God,  nor  think  it  dif- 
honorable  to  learn  wifdom  from  inferiors.  Let  us 
condefcend  to  men  of  low  eltate,  and  bear  the  in- 
firmities of  the  weak.  For  this  we  have  a  more 
engaging  example  than  that  of  angels,  even  the  ex- 
ample of  the  Son  of  God,  who  came  not  to  be  taio^ 
iftered  unto,''  but  to  miniller.'  He  was  among  his 
difciples,  as  one  who  ferved.  He  gave  tbcm  a  pat« 
tetn  of  meeknefs,  humility  and  love,  that  they 
ftoild  do  to  one  anotberi  as  he  had  done  to  them*. 


«  E  R  M  O  N      XVIIt 


J^fHESIAkS  ill.  ii»  aa»  19. 


According  to  his  eternal  purpoji,  which  hefw^ 
pofed  in  Chrijl  JcftiS  our  Lord^  in  whom  roe  have 
celdnefs  and  acccfs  with  eonjidencc  hy  the  faith  ojf 
hifA.     Wherefore  I  defire  that  ye  faint  not  4t  mjf 


r  by 
*  tribulations  for  you,  which  is  your  glory, 


The  Apoflle  hete  rcfume$  a  ibourfit; 
•wiiicli  he  had  mentioned  Csveral  times  l^efit^re,  taai 
the  admiffion  of  the  Centiles  to  a  panicipatioa  iit 
4he  privikges  of  thd  goS^pel  was  acooFdi0g  to  tbe  e- 
tpmal  pctrpofo;  wliicfa  God  had  made  in  Chxift  Je^ 
fus.  The;ext£niidix  df  tl^e  dKurcb  of  God  i^  coi%- 
prehend  all  nations,  w^s  not  a  new  defign  ;  it  wa^ 
a  plan  which  divine  wifdom  had  formed  before  the 
world  was  made*  Though  it  was  a  myftery  once 
unknown,  and  ftill  hardly  credible  to  the  Jews,  y^t 
intimations  had  been  given  of  it  in  prophecy,  and 
difpodtions  had  been  made  toward  it  in  Providtoce, 
through  all  preceding  ages  of  the  world.  The 
promife  of  a  Savior  to  fallen  Adam  refpeSed  hii 
pofterity,  as  well  as  himfelf;  and  as  he  was  the 
head  of  the  human  race,  it  extended  alike  to  all 
men.  The  promife  to  the  patriarchs  was  more  ex- 
plicit ;  that  "  in  their  feed  all  the  nations  of  the 
earth  (hould  be  bleOcd."  Under  the  Jewifh  dif- 
penfalion,  the  Savior  was  typified  in  facred  perfoirt 


€uk^  XVIII.5       CkriJUan  Religion:  "^t^ 

atad  reKgiontxs  ceremdii?tt,and  foretold  in  tfie  preach- 
ing and  writings  of  the  prophets,  tv^ho  fometimes 
fetprrfsly  defcribcd  him,  as  coming  •*  to  bring  fal- 
vation  to  the  ends  df  the  earth."  Tht  frequent  AT- 
tietfion^  ilrid  captivities  of  the  Jews  conveyed  t6 
dther  nations  1  knov^ledge  of  their  religtan,of  theit 
prophetic  writings,  and  of  their  promifed  MeQiah, 
krtd  raifed  in  the  minds  of  inquiucivd  Heathens  ati 
^xpe£lation  of  this  wonderful  perfon.  But  the  full 
difcovery  of  this  divine  fcheme  was  not  made,  until 
ifcftcr  Chrift's  refurreSion,  when  he  commanded  his 
Apoftles  to  go  into  aM  the  world,  and  preach  his 
gofpel  to  all  natioh^.  N'or  d6ei  it  feerh  td  have 
been  perfefily  under ftood,  even  by  the  Apoflles 
themfelves,  until  Peter,  by  a  heavenly  viGon,  was 
d^re£led  to  go  and  preach  the  gofpel  to  the  family 
6f  the  Roman  ceiituriOn,  Cornelius.  After  Peter 
Bad  executed  this  million,  finding  fome  of  his  breth- 
i^n  diffati^fied  with  his  Conduft,'  he  e^tplained  to 
them  the  reafons  of  it/  and  informed  them  of  the 
iuccefi' which  bad  attended  it :  And,  on  hearing 
of  thefe  things,  "  they  glorified  God,  faying,  Then 
hath  God  granted  to  the  Gentiles  ilfo  repentance 
ijinto  Hfe." 

To  iffiprefs  thd  miiids  of  the  Epbefians  with  a 
dcepfet  fenfe  of  their  indebte'dnefs  to  the  fovereign 
grace  of  6od,  the  Apoftle  often  repeats  this  thought, 
rfiat  the  offer  of  falvation,now  brought  to  them  by 
fhc  gofpel  of  Chrift,was  not  the  iruit  of  their  works', 
hitenrtions  oir  defires,  but  the  refult  of  God's  eternal 
Jjurpofe  in  his  Son,,  and  the  effeflt  of  thofe  difpof- 
ils  which  he  had  been  making  from  the  beginning 
of  the  World.  ^*God  was  found  of  them  who  fought 
hiiti  not,  stnd  made  manifeft  to  them  ^ho  inquii^ed 
mrt:  after  him/' 

IPhcre'  wa^  nothing  which  more  filled  the  niinA 
of  fliiar  Apoftle,  and  Which  he  more  frequently  itt- 
^Icatdf  qn  Chriftians,   than  the  freenefs,  extent, 


^A^  PuHcs  6/  the ,      £S£RM«  :^V||i; 

fovereignty  an4  glory  of  God's  gracp  in  the ialvju 
tion  of  finners.  .         . 

The  more  we  feel  and  realize  our  dependenc* 
on  divinp  grace,  tbe  more  thankfully  ihall  we  se« 
^ceive  it,  and'thc  more  diligently  Oiall  we  improve 
it ;  the  more  :humble  (hall  we  be  in  ou^  opinion  of 
QUrfelves,  and  the  more  charitable  in  our  difpofitioii 
.toward  others  ;  the  more  watchful  to  abilain  from 
,evil,and  the  more  zealous  to  abcmndin  every  good 
work.  ., 

One  great  and  wopderful  privilege,  which  tfaie 
grace  of  God  has  beftowed  on  us^  is  particularly 
mentioned  ia<mr  text.  **  In  Chrift  we  have  bold* 
pefs  and  accefs  with  confidepc^  by  the  faith  of 
him." 

To  this  privilege  we  will  now  sittend. 

U  The 'Apoflle  fays,  "  We  have  accefs.''  the, 
word  fignifies  an  approach  to  fome  objeft.  Hens 
it  intends  a  near  approach  to  God  in  the  duties  q£ 
worftiip ;  or  fuch  a  ftate  of  peace  with  God  as  al- 
lows a  freedom  of  interoourfe.  *^Being  juftificd  by 
faith,   we  have  peace  with  God,  and  accefs  to  that; 

frace  iti  which  we  ftand."  This  accefs  i^  expreiTed 
y  our  **•  coming  to  the  throne  of  grace" — by  our 
^«*  entering  into  the  mod  holy  place"— ~hv  our 
•* having  a  hope  by  ^ich  we  draw  nigh, to  Cod-" 
Thefe  phrafes  allude  to  the  Jewifli  worfcip>'  ■  ■  ■ 
There  was  avifiblefymbolof  God's  prefence,whic& 
attended  the  Ifraelites  in  the  wildemefs*  Thia  was 
called  the  glory  of  the  Lord,  and,  fometinie»,  the 
Lord  himfelf.  When  the  tabernacle  was.  trtEttd 
?ind  the  ark  of  the  covenant  placed  thcrciqfi,  this 
fymbol  took  its  refidence  on  the  mercy  feat  which 
was  made  on  the  ark,  anci;  between  the  Chenibinas 
which  covered  the  mercy  feat.  And  the  wprfliip- 
pers  weie  faid  to  come  ne^r  to  God,  becaufe  they 
came  near  to  tBa,t  fenlibk  token  of  his  majeily  and 
glory.  The  gracious jjrefej^^e  qf  God  is  ^  really 
afforded  now,  as  it  was  then,  although  thei%  is  not 


Sim.  XVIIL j      CkK^mn  tUHgim.  ^»g 

^e  fame  vifible  fymbol ;  and,  therefore,  W6  tnay, 
as  truly  as  the  ancient  Jews^  be  faid  to. draw  near 
ito  God»'  when  we  engage  in  the  folemn  duties  of 
worOiip.  Yea,  the  ApofUe  fignifies,  that  we  hav^ 
nearer  accefs  than  they,  becaufe  now  the  wny  ii>t9 
jtbe  holicft  is  made  manifeft,  into  which  wehavel 
liberty  to  enter  by  the  blood  of  Chrift* 

Tlu^fe  phrafes  have  alfo  a  foundation  in  the  cuf« 
toms  and  ufages  of  mankind.  When  one,  in  ht^ 
lialf  of  himfelf  or  of  others^  would  prefent  his-peti-^ 
tion  to  a  fovereign,  he  muft  obtain  liberty  of  accefs 
to  him  :  So  God'^  allowing  us  to  make  ouir  fM{^>li« 
cations  to  him,  is  expreflfed  by  our  drawing  near 
^o  him«  It  is  a  familiar  manner  of  expreffionfuit- 
ed  to  obnvey  the  idea  of  great  condefcenlio^  on 
God's  part,  and  high  privilege  on  ours 4 
.  II.  The  Apofile  obferves,  that  "  we  have  botinefs 
of  accefs«  The  word  properly  fignifies  a  frtcdom 
^qffptaking^  in  oppofition  to  that  reftraint  which  we 
ieef,  whoi.we  are  in  the  prefence  of  one  whom 
^ve  dread^  and  in  wbofe  goodne£s  we  can  place  na 
confidence. 

The  word  exprelTes  the  /ulntf$  oi  that  lUxrtj^ 
which  undc?  the  gofpel  all  Chridians  enjoy,  of 
drawing  near  to  God.  The  Apoftle  fays^  "  W? 
have  bdidnefs  to  enter  into  the  nxoft  holy  place/'-^ 
Under  the  legal  difpenfation,  the  people  approach- 
ed unto  God  by.  the  niiniftrf^tion  of  the  priefts,who 
.  were  appointed  to  olFer  gifts  and  facrifices  for  them ; 
But  now  all  believers  are  ''  an  holy  prieflhood  to 
ofiper  up  fpiritual   facrifices   acceptable   to    Go4  V 

through  Jefus  Chrift."  Under  the  law,  the  ordin- 
ary prie(ts  came  only  into  the  fan&uary :  The  high 
pneft  alone,  and  he  but  once  a  year,  came  within 
the  moft  holy  place :  But,  under  the  gofpel,  all 
Cbriftians  may  at  all  times  draw  near  to  God  in  all 
ordinances,  and  may  on  all  occafions  make  fcopwtl 
their  rcquefts  to  him. 
Pa 


The  word  farther  expreffcs  that  freedom  of  J/fitit 
Vith  #hich  we  fhoold  come  to  God.  The  difpo- 
fition  of  our  hearts  fhould  correfpond  with  thi 
liberal  tfnd  gracious  difpenfation  undet  which  we 
«r«  placed. 

-  Wfe  Aottld  COrfie  to  God  with  a  fpirfi  of  hte,  fa 
oppofitioD  to  fervile  fear.  To  revere  the  authorit;^ 
dread  the  difpleafurejatid  tremWe  at  the  judgments 
of  God,  are  tempers  in  nt>  ref^eS  incotlfiftent  witfi 
the  full  exercife  of  love.  But  the  fearwhfch  arifc* 
from  a  diOruft  of  God^s  mercy  and  goodnfefs,  anil 
Which  malje*  us  re^datnt  to  dome  iiito  his  prefL 
erece,  is  contrary  to  the  freedom  of  tfie  g6<pe},  aiKl 
to  that  boldnefs  which  it  imparts.  Lovfc  cKfts  out 
this  fear.  And  ''God  has  not  given  u$  the  fpirft  pf 
fear,  ^ut  the  fpirit  of  power,  and  o^  love,  srhd  of  4 
found  mind."^  The  charms  of  mercyand  grace,  in 
which  our  heavenly  Father  manifefts  himlelf  to  us,r 
filould  awaken  in  our  fouls  gratitude,  hope^  kwe, 
aiKi  every  cheerful  and  devout  affe£Hon.' 
'  This  ;boIdnefs  importryr^^^wr^in  our  approach- 
es to  God.  Slaves,  u,nder  the  influence  of  fear, 
ftandat  adillanee  from  thetr  matter.  Childten^ 
invited  Uy  the  goodtiers  of  a  father,  cbwie  often  in- 
to his  prefente.  -.^o  Chrillians,  e6nfidittg  Jn  Godli 
f;a:therly  care  for  iMntSiid'attention  to  thcm,fliould 
emh^oe  all  opportiihifics  to  converfe  with  hrm.- — 
'AriTm^tedby  a  ftiifirdf  the  liberty  alloWedthem^ 
they  fhould  Ijrtng  to  the  throne  of  graee  their  daily 
prayers  and  praifes.  Sirice  tbev  are  not  ftraitcn- 
ed  in  Wm,  they  fhould  not  be  ftrartcrted  iti  their 
own  bowels.  The  pious  Pfalmitt  wifhed  to  dwell 
in  the  houfe  of  the  Lord  all  the  days  of  hia  life, 
that  he  might  behold  the  beauty  of  t^.  Lord  and 
inqufre  at  his  temple. 

How  great  is  ihe  privilege  which  Chrliliaiis  en- 
joy f  They  may  look  upto  God  as  their  Father- 
may  go  daily  into  his  prefence — may  tell  him  all 
their  wants — may  confefs  before  him  all  their  fim 


S^HM.  XVmj     Chrtjitan  Religion.  ^33 

—njay  fdicit  the  greateft  favors — m.ay  urg«  their 
requefts  with  XDoft  fervent  importunity  ;  and  thpy 
need  not  fear,  jthat  their  earneftnefs  will  ofFcud 
ftim,  or  their  continual  coming  will  weary  him, 

III,  The  Apollle  teaches  us,  that  *'  we  have  ac^ 
ct^s  with  confidence."  This  confidence  is  what  is 
clfewhcre  called  a  hetUr  hopCy  and  the  full  ajurancf 
of  faith.     Jt  is  oppofed  to  doubting  ^ind  diflruft. 

The  nature  of  confidence  in  prayer  is  clearly  ex- 

Siained  by  the  Apoftle  John.  /*  Jf  our  heart  con« 
emn  us  not, we  have  confidence  toward  God ;  an4 
whatfoever  we  a/k  we  receive  of  him,  becaufe  we 
keep  his  commandments,and  do  thofe  things  which 
9re  ple^fing  in  his  fight.  This  is  the  confidence 
which  we  have  in  him^  that  if  we  a(k  any  thing 
according  to  his  will,  he  heareth  us ;  and  if  we 
know  that  he  heareth  us,  whatfoever  we  aflc^  we 
know  that  we  l^ave  thp  petitioi|s  whifh  we  defir€4 
pf  him." 

To  confidence  of  fuccefs  in  prayer  it  is  neceffary, 
that  we  "  aik  accordiag  to  God's  will^' — for  fucli 
things  as  he  allows  us,  and  in  foch  a  manner  as  ha 
requires  us  to  aflc.  Temporal  bleifings  we  mud 
^A:  with  humble  fubmil^on  to  that  fupreme  wif« 
dpm,  which  alone  can  judge  what  is  beft.  Spirit* 
|ial  blcffings  M^e  mud  foUcit  with  the  (Irongeft  im.; 
portunity ;  biit  at  the  fame  time  with  a  concern  ta 
p^orm  the  conditions  on  which  they  are  offered. 
What  God  has  aWolutely  promifed,  he  will  certainr 
\y  beftow.  Wh^ t  he  has  promifed  conditionally, 
will  follow  our  compliance  with  the  conditions, — * 
The  common  favors  rf  his  providence  will  be  grj^it- 
ed  in  fuch  time,  manner  and  meafure,  as  his  wif. 
dom  fees  moft  fuitabJe.  One  may  pray  in  faiths- 
ill  a  full  confidence  of  God's  power,  wifdom,  mer-» 
^  and  fciiehftilnefs,  and  yet  feel  ftrong  doubts, 
whether  he  ihall  receive  the  blcfliDgs  for  which  be 

5 rays  ;  hecajurCe,  he  is  jealous  of  his  own  heart,  an4 
i(lruftfijl  of  bis  own  wifdom,     A  penitent  has  aa 


1^21  Duties  of  the  [Serm*  XVIII* 

undpubting  reliance  on  God's  mercy  to  for^vc ; — 
but  this  reliance  may  be  attended  with  a  ^lainful 
fufpicion  of  the  fincerity  of  his  own  repentance.— r 
A  pcrfon  in  aflaiSion  may  pray  for  its  reippval 
with  a  ftrpDg  affuranc*  of  God>wirdom  to  difcern, 
and  readinew  to  do  what  is  bcft  ;  and  yel  he  may 
doubt  whether  the  removal  will  be  granted ;  be- 
caufe  he  knows  himfelf  incompetent  to  judge  what 
bis  own  lafety,  the  good  of  others  atid  the  glo- 
ry of  God's  name  may  require.  Confidence  in 
prayer  is  a  full  reliance  on  God ;  but  this  may  be 
iccompanicd  wifh  ^  humWe  diffidence  of  our-, 
felves. 

*  ly .  We  are  farther  taught,  that  all  our  hope  of 
fuccefs  in  prayer  muft  reft  upon  the  mediaUon  of 
Jefus  Chrift.  *'In  Ckrijl  we  have  accefs  with  con. 
pdence,  by  the  faith  of  him.- 
'  In  his  name  we  art  to  come  before  God;  and  in 
the  virtue  of  his  atonemqit  and  interceffion  we  may 
hope  fpr  acceptance.  As  the  only  begotten  Son, 
he  is  in  the  bbfom  of  the  Father.  As  he  is  holy 
and  without  fin,  God  delights  in  him  and  hears 
him  always.  As  he  is  perfeS  in  knowledge,  none 
of  our  wants  can  efcape  his  notice.  Having  taken 
part  of  our  flefh  and  blood>  be  is  not  aOiamed  to 
tall  us  brethren.  Having  been  tempted  in  all 
points  as  we  are,  he  c^n  be  touched  with  the  feel- 
ing of  our  infirmities.  Having  purchafed  by  hi| 
blood  the  bleflings  which  we  need,  he  can  makecf- 
feftual  iiiterceflion.  As  he  is  a  Mediator  ordained 
of  God,  what  he  has  done  and  ftill  is  doing  for  ui 
V^ill  be  accepted  in  our  behalf. 

"Seeing  we  have  fuch  an  high  prieft  over  thq 
houfe  of  God,  we  may  draw  near  with  true  hearts, 
in  the  full  affurance  of  faith." 
•  The  Ai>oftle,having  Hated  to  the  Ephefians  their 
great  privilege  of  accdTs  to  the  throne  of  grace,teach- 
es  them,  what  improvement  they  ought  to  make  of 


SiRM.  XVIU  J     Chripan  ReUgicn.  435 

it.    "  Wherefore  1  defire,  that  ye  faint  not  at  mjr    . 
tribulations  for  you/*  ' 

He  had  before  called  himfelf  "a  prifonerof  Chrift 
for  them/'  He  here  expreffes  tjie  fame  thought.— 
It  was  for  them  that  he  fuffered  his  prefent  bond» 
and  afiBiSions.  Thcfe  were  the  confequences  of 
his  preaching  the  gofpel  to  the  Gentiles,  and  of  his 
acknowledging  them  as  fellow  citizens  with  the 
Jews.  Fearing,  left  his  fuflFerings  in  the  caufe  of 
the  gofpel  Ihould  diihearten  thefe  new  and  unex- 
perienced coT\verts,  he  fets  before  them  a  view  of 
their  happy  fecurity  under  the  proteSion  of  ^ivine 
grace.  Dangers  indeed  were  before  them ;  but 
what  had  they  to  fear,  who  had  boldnefs  of  accefs 
to  God,  with  confidence  by  the  faith  of  Chrift  ?— 
*'  Wherefore,"  fays  he,  "  I  defire  that  ye  faint  not 
tt  my  tribulations,  which  is  your  glory.'* 

It  was  one  of  the  glories  of  their  religion,  that  he 
who  preached  it,  was  not  aOiamed  to  fuflPer  for  it. 
His  conftancy  and  zeal  were  an  unequivocal,  evi- 
dence, that  he  believed  his  religion  to  be  true  and 
important,  and  a  decided  proof  of  its  efEcacy  and 
power  to  fupport  men  iii  the  fevereft  trials.  He 
wilhed  theiji  to  conGder,that  they  had  not  received 
a  religion  which  the  teachers  of  it  were  afraid  tQ 
maintain ;  but  a  religion  which  infpired  them  with 
courage  to  mttty  and  with  patience  to  bear  every  . 
evil  which  the  world  could  threaten.  Though  the 
Ephefians  were  expofed  to  the  fame  aiHiftions 
which  he  endured,  he  defired  them  not  to  faint ; 
for  the  faith  which  ftrengthened  him,would  fuftain^ 
them  ;  the  animating  principles,  which  the  gofpel 
afiForded  to  him,  it  imparted  alfo  to  thetn  ;  and 
they,  as  well  as  he,  might  draw  near  to  God  with 
confidence,  and  obtain  grace  to  help  in  ti;ne  of 
need.  Since  they  were  admitted  fo  near  to  Qod^-r- 
were  allowed  fuch  free  intercolirfe  with  him — had: 
Inch  aflurance  of  his  attention  to  their  prayers ;  he 
Jioped,  they:  would  neither  faijat  At  the  tribulations. 


83$  iMfs  of  <4f .   pf HM.  xym^. 

whiiA  they  faw  i^  him,  iwr  ^^t  thofc  ^hidb  migH 
happen  to  them.  It  was  th^ir  glptyt  ^hat  they  bacL 
j^eived  the  gofpel^.at  ^  time  whefi  it  was  atten4e4 
with  afilidioa ;  and  it  would  ftill  ht  their  gre^tei^ 
gloiy,  if  they  ihould  hold  the  t>egiam^g  qf  tjjc^f 
CQuQdence  ftedfaft  untp,  the  end* 

JflEFLECTIONS, 

1L.  la  t^  Apollle  ?a^l  we  hav^  a  npbl^  fil^t9|«*; 
jple  of  benevolence. 

^e  was  jovfuMn  his  tribulation^  ^^^^^  ^^  Ml 
conduced  to  the  b?^ppmefs  of  others.  He  v^pbraic^ 
]pQt  the  £phefiaps  wU|^  (he  trpublps  which  he  tn^ 
^ured  for  them  :  *  He  rather  fpfjipr^  them  to  h^ 
thereby  animated  tp  f  onftaqcy  in  the  faith,  ^o 
(peaks,  in  the  fame  kind  and  ^ffe£^ippate  term3  tq^ 
the  Pb^lippian? ;  ''  I  wqulc^  hav^*  y9i!i  under(|^aifd, 
that  ^he  things  wbich  h^ppeifved  tp  n;ie,  have  fallt a 
^ut  rather  unto  the  furtherance  of  the  gofpel.  Anq 
many  of  the  brethren  in  the  J^rd,  yfdi%\n%  cpnfi« 
^ent  by  noty  bopd^,  ^^  ^^9^  m^r^  bold  to  fpealf; 
the\vb^d  lyitbout  fear.  It  is  piy  earneft  e^fipeQA^ 
tioA  and  hope,  that  ii^  nothing  I  fib^U  bf  a^iamed  ; 
bat  that  with  all  b^ldnefs,  as  ali^ays;.,  I9  now  alfq^ 
Cbrid  (hail  be  piagqified  i^  my  bqdy,  whether  it 
be  by  life  or  by  dearth-  If  I  be  offered  pn  the  fac-- 
rjfi(;e  and  fervice^of  yoi^r  f^ithf  I  joy  and  rgqi^cei 
^ith  you  atl.  For  tl^e  fame  <»ufe  ^fp  do  ye  jojp 
a?id  rejoice  \(i\h  me/' 

^*  it  is  the  glory  of  the  religipn  ol  Jefus,  tbat,whexq 
it  gomes  i^i^h  power,  it  enlarges  the  mind»  pTjUfijSiea^ 
the  a£Fe£lions,  fubdues  the  paffipns,  fweetens  the 
^eqiper,  foftens  the  heart  to  fenfibijity  ^nd  l9ye,an4 
cf  cites  to  every  good  ^ork. 

a.  We  are  taught  (bat '  x^tv^  ^ojc^verts  ihould  bq 
a^fTifted  and  encouraged  iu  religion. 

TbeJTe  £phehanS|  who  but  lately  had  embrace<i^ 
the  gofpel,  were  in  danger  9f  fainting  under  thg 


Uibttladous  wbip|i  ?ittepd(5d  it,  T^c  AppftW,  tBisre- 
fore,  w^om^  tl^em  of  tb^  tri^s  which  they  inight 
f^xped;,  a^nd  fortified  tf^iir  mud^  |^y  ^figmiieaU  fi^ 
4{ipte4  to  theiT  €%&• 

Xh^y  whp  W(pr  on  the  religious  life  m^fl^  fi* 
dovrn  ^nd  cpunt  the  cod.  They  mud  form  jtheir 
good  refolutipn^  with  ^^  appre|iea(loQ  of  di^cuUjp 
^ore  them-^with  a  (tnU  of  tWr  owi|  veakij^efs-rri 
9«d  with  a  h^mblp  r^li^oce  on  iha  power  pf  diviaq 
gf^ce.  Mwy  fet  pi^t  i^  the  ^l^riai^a  cpurfe,  witl( 
wariQ  zeal,  but  w|th  little  coufider^tiofi.  Heocf^ 
whcu  tl^^y  |3^ee^  with  unlocked  for  oppofition,  $h^ 
tarix  back  aod  w^lk  no  more  in  it*  As  ff  ed  fowq 
ifi  a  fli^ilpw  foil  fttddenlv  fpriogt  ^p>  b^t»  i^ffdes 
tjjie  fcorchipg  bewi^  ctf  the  fiiPi  wifh^r*  ^«vay ;  fa 
they  i^o  1^^2^r  the  iford  atfd  reefiv^  it  hafiily,  i^^ty 
difcover  much  joy  at  firft ;  but  when  tribul^tioii 
arifea,  tbty  ^re  ^Feuded.  They  only  bring  forth 
£ruit  with  patienop,  who  re^ceive  the  W9xA  and  ua^ 
^erftand  it,  a;i4  (9  fherfQi  it  in  ^e  heart,  th^t  if 
takes  deep  root, 

3.  We  farther  leaioi,  that  oi^r  l»e^  fupport  und^ 
the  troubles  of  |)?e  w<3^1d,  ii  thai  boldnefs  of  accefii 
to  God,  whii<^h  we  fnjoy  iu  Chrift  j^fus.  This  is 
the  argument  by  which  the  Apoflle  perfuade^  the? 
Ephefians  ^  tp  fa^t  ^  th«  fight  of  his  triUila* 
tiqns,  or  ^  the  i^ppr^fn£ion  of  their  own.  Af 
tpl^riftiam  ha,YP  fwU  Wlwty  ^  c^mp  to  God— may 
«(e  gr^  fr^odpm .  of  fp^ie<:h  in  his  prefence-^-may 
exprefs  all  their  deQr^^-rrnpi^y  ^  all  that  they 
Qced,  with  a  eon^Aenw  that  h^  l\ears  a^d  ifegardf 
thf CD,  What  ofcafion  ha^ve  they  to  faint  ?  what 
danger  can  difmay  them  ?  What  di$culty  difo3Urr 
age  them  ?  What  burden  deprefs  them  ?  What  Ser- 
vice fcem  too  hard  for  them  ?  **  When  1  am  weak, 
then  am  I  ftrong.'' — "  I  can  do  all  things  through 
^bri^  who  ftrengthens  me."] 


ftsS  Duties  of. tht,  (3c.    jtSikM.  XVm. 

4.  How  great  a  tiding  it  is  to  pray  as  we  ought 
«i— to  pray  in  fuch  a  manner,  that  we  can  truly  fay, 
"We  have  had  accefs  to  God  ?" 

Do  we  not  often  afk  we  know  not  what,and  pray- 
we  know  not  how  ?  How  much  diftradion  is  there 
in  our  devotion  ?  How  cold  are  our  defires  ?  How" 
hninfluendog  our  fenfe  of  the  Being  whom  we  ad« 
drefs  ?  How  often  do  we  oring  into  bis  prefence 
impatience,  difcontent,  envy^  ill  will  and  other  dif- 
orderly  paffions  ?  If  we  have  received,  or  think  we 
have  received  an  injury,  How  diflBeult  it  is  to  calm 
the  tumult  of  the  tnind,  and  recover  that  ferenity, 
fweetnefs  and  benevolence  of  heart,  which  are  ne- 
eeffary  to  prepare  us  for  communion  with  God  ^ 
—How  much  fin  is.  mixed  with  our  prayers  ?  We 
have  need  to  pray,  that  our  prayers  may  be  fbr^ 
given. 

5*  Let  the  grace  and  condefcenfion  of  God  en« 
courage  us,  unworthy  as  we  are,  to  come  often  into 
his  prefence.  He  is  rich  in  mercy  to  them  who 
call  upon  him.  Our  wants  are  great  and  numer. 
ous,  and  he  only  can  fupply  them.  Let  us  attend 
to  our  wants,  and  we  fhall  find  matter  for  prayer 
— we  (hall  know  what  to  fay  when  we  {land  before 
him. 

How  aftonilhing  is  it,  that  fo  many  contentedly 
live  ftrangers  to  Gk>d,  and  at  a  diftance  from  him  ? 
That,  ahforbed  in  the  pleafures  and  interefts  of  the 
world,  they  negle€l  the  favor  of  Ged,and  the  priv- 
ilege  of  converfing  with  him  ?  They  who  forfake 
him,  forfake  their  own  mercies.  As  for  us,  it  is 
good  that  we  ihould  draw  near  to'lftm  :  They  who 
^re  far  from  him,  perifh. 


P  E  R  M  O  N     XIX^ 


.    EPfJESIANS  iii.  14, 15. 

for  this  caufe  I  bow  my  kntts  unto  the  Father  of  our 
Lardf  j€ju$  Chrifi.o/whom  tho  whok  family  in 
heaven  and  earth  U  named^ 

I:  AUL,  in  the  preceding  verfe,  ex- 
preffes  his  defire,  that  the  Ephefian  Chriftians 
would  not  faint  at  the  tribulations  which  he  fuffer« 
ed;  but  rather  from  his  example  would  take  cour^* 
ajge  to  mMt  all  the  trials  and  dangers,  which  might 
await  them  in  the  caufe  of  religion.  Senfible  of 
the  weaknefs  of  human  nature,  and  its  averfion  to 
fufferings,  he  fean  for  hit  new  converts,  left,  in 
tbofe  perfecuting  times,  fome  fhould  renounce  the 
faith.  He  therefore  labors  to  fortify  their  mindt 
by  proper  arguments,  that  they  might  not  be  mov- 
ed rrom  the  hope  of  their  calling  ;  and  prays  that 
they  might  be  ftrengthened  by  the  grace  of  God  to 
conftancy  and  pcrfcverance  in  the  truth.  "  For  thii 
caufe,''  faith  he  ;  i.  e.  becaufe  of  the  tribol^tions 
which  attend  the  profeffioa  of  the  gofpd  ;  *•  I  kov^ 
py  knees  unto  the  Father/'  * 

As  ''  bowing  the  kn^es"  was  a  common  token 
of  reverence  in  the  prefencc  of  fuperiors,  and  a 
nofture  often  ufed  in  prayer,  to  exprefa  the  humil- 
ity and  cngagednefs  of  the  mind  ;  fo  the  Apoill^ 


949  Ptititsofthc  ISeku.XIX^ 

hy  thi$  phrafc,  intend*  praytr  it/elf:  And  his  mean,i 
ingis,  *' For  this  caufe  I,  with  all  reverence  and 
fervor  of  foul,  fopplicate  the  grace  of  God  to 
jlrengthen  and  confirm  you  in  the  religion  which 
you  have  cnihr^ed  ana  jprof^flfed/'  Thus  he  exr 
prefles  the  famefentiment  in  his  epiftle  to  the  Co- 
lofliani ;  '*  For  this  caufe  we  ceafe  not  to  pray  for 
you,  and  to  defire  that  ye  may  be  filled  wjth  the 
knowledge  of  God's  will,  ftrengthened  with  might 
hy  hijs  Spirit  in  the  inner  man."  The  phrafe  fug. 
gefts  to  us,  that  in  our  prayers  for  ourfelves,  and 
interceffions  for  others,  we  fhould  bow  our  fouls 
before  God  with  deep  humility,  and  prefent  our 
petitions  with  cpUedion  of  thought,  and  intenfe- 
n^  of  defire. 

The  Apoftle  addreflfes  the  great  God.  its,  <<  the 
Father  of  our  Lard  Jefus  Cbri%'"^ 

God  is  the  Fadier  of  all  creatures  :  He  by  his 
pf^iprerful  word  called  into  bei?^  thefe  numerous 
W>rl4'«  which  are  fcattered  through  Ae  itmne^Gty 
of  fpace,  ^d  has  given  exiftepce  to  the  various 
tribes  of  creati^res  which  inhabit  them. 

Mankind  are  God's  x>ffspriog  in  a  higher  fenfa 
%in  inanimate  and  fenfitive  creatures  :  He  is  the 
Father  of  their  Spirits,  az^  I^i$  infpiration  has  giv^^ 
pi  them  underftanjdfng. 

Bat  in  a  moft  peculiar  fenfe  is  he  the  Father  of 
wx  Lord  Jefus  CHrift ;  who,  in  regard  of  his  di^ 
vine  nature,  i^  called  the  image  of  the  invifible  God* 
ibe  brightnefs  of  bis  glojcy,  and  the  fitnilitude  o| 
bis  p^rfouL ;  and,  in  regard  of  hi^  hiunfja  nature, 
^  called  the  SiPn  of  Gpd,  his  Only  begotten,  and  hi^ 
b^Oved  fon  ;  becaufc  he  proceeded  and  came  fortI\ 
fro^  God  in  fjuf  h  a  manner,  as  no  other  being  ever 
has  done. 

,.;^1'lje  fsoncept^on  ofChrift's  human  nature,  and 
^sj^nion  with  the.  divine,  though  my  Series  which. 
ire€2|anot  explain,  may  yet  be  underllood  as  far  aa 
religio(i  is  concerned  inth^m,    ;(j^  geezer al  wf  art 


SskM.XfX.]         ChfiJliM  RiUgum.  «|| 

infimettd,  thait  Chrift  is  the  mtdi^toifheiWeehOod 
and  men,  and  that  through  him  we  muft  draw  tttnt 
to  the  Father,  Innocent,  unoffending  creatthres 
may  approach  htnras  thcit  Farther  1^  creations 
We  guiky  drcaturcs  mtift  come  to  him  through  hi* 
only  begotten,  and  well  beloved  Son.  We  rmiA 
look  to  him  not  merely  as  out  Father;  forwehavft 
finfred,  and  are  no  more  worthy  to  be  cafldd  h^ 
children  ;  but  efpecially  ad  the  Father  of  Jefas  ouf 
Lord,  who  was  chained  before  the  foundation  of 
the  world,  and  was  manifefted  in  tfacfe  laft  timei 
for  us,  that  by  him  we  might  believe  in  God. 

*•  I  bow  my  knees  unto  the  Father  6f  our  Lord 
Jefus  Chrift,  of  whom  the  whole  family  tn  heaven  and 
earth  is  named.'' 

As  the  members  of  a  family  are  denominated 
from  the  head,  fa  all  the  faithful  fervants  6f  God 
are  reprefented  as  bearing  his  name.  Chrift  fays, 
•*  Him  that  overcomcth*  will  1  make  a  pillar  inr  the 
femple  of  my  God,  and  1  will  write  upon:  him  th& 
name  of  my  God,  and  my  new  name"  t.  e.  the  Son  of 
God^  which  name  Chrift  had  neWly  afiumed.  Viu 
der  the  Old  Teftament  he  was  very  rarAly  called 
the  3on  of  God.  While  he  appeared  in  the  ileflr, 
the  Son  of  Man,  was  his  ufual  title.  After  his  ref*. 
Utreftion  he  has  feldom  called  any  more  by  this 
name  ;  but  was  ftyled  the  Son  of  God.  This  is  there-* 
fore  faid  to  be  a  new  name  ;  and  thfs  is  die  name 
which  he  gives  to  true  believers^  The  whole  bo<hr 
6f  Chrift's  followers  are  difiinguifhed,  as  having  his 
Father's  name  written  in  their  foreheads.  The 
meaning  is,  they  Ihall  be  denominated  the  fons  of 
God  ;  and  in  that  charafter  ffliall  be  oprenly  and 
l^ublicly  received.  Chrift's  new  name,  and  the  name 
of  his  Father,  mean  the  fame,  even  the  fons  of  God  ; 
and  by  this  nanle  the  happinefs  of  the  faints  in 
heaven  is  often  expreflfed*  **  God  himfelf  (hall  be 
with  them,  and  be  t^heir  God^  and  they  ftrall  b'e  his 
fom  and  daughters.    They  fliaU  be  heirs  of  Oo^ 


14€  Dmi€S0/the  fS^nu.XlXi 

mA  joint  kdn  wkh  Cluift,  and  Sull  ioluark  all 
things. 

Believers  on  earth,  and  faiate  and  angels  ii^ 
heaven,  are  all  one  family.  They  are  Servants  of 
the  fame  Lord,  and  children  of  the  fame  parent. 
From  him  the  whole  family  in  heaven  and  earth 
is  named.  The  (aiats  in  this  world  are  Ilrangers 
and  pilgiims.  They  have  here  no  continuing  city# 
But  they  will,  foon  be  called  home  to  join  their 
brethren  in  the  upp^r  world.  They  are  beretrain^ 
ing  up  for  heaven  ;  and  when  their  courfe  c^  dif« 
ciplioe  is  finiflied,  they  will  be  received  to  thofe 
blefledmanfions,  which  Chrift  has  prepared,  and 
into  which  thofe  have  entered  who  are  already  dead 
in  Chrift. 

-  It  may  be  ufeful  to  contemplate  the  relation 
between  believers  on  earth,  and  {aiats  and  angeU 
in  heaven.,;^ 

1.  They  z\\  fpring  from  the  fame  Common  pur** 
ant.  They  have  all  one  father ;  one  God  has  ere-* 
^ed  them.  Angels  are  an  order  of  beings  fuperior 
to  men  ;  they  are  endued  with  larger  powers,  and 
faifed  to  higher  glory — ^But  fiill  ihey  are  depend* 
ent  creatures.  They  owe  their  exiftence^  theif 
powers,  and  all  their  glory  to  the  fame  Cod^  to 
whom  we  are  indebted  for  our  inferior  ftation  in 
the  fcale  of  being* 

.  a.  The  iEamily  in  heaven  and  earth  are  all  gov.* 
erned  by  the  fame  general  laws.  There  are  indeed 
fomelaws  peculiar  to  the  preCent  ftate.  In  a  fam-^ 
ily  of  children,  the  younger  are  under  a  certain  difci^ 
pline  fuited  to  their  tender  and  unexperienced  age. 
So  the  faints  in  this  world  are  under  tutors  and  gov« 
ernors  until  the  time  appointed  of  the  Father.  But 
the  main  fubftance  of  religion  is  the  famej  both  itt 
heaven  and  in  earth.  The  moral  kingdom  of  God  i» 
a  kingdom  which  cannot  be  moved.  The  laws  of  it 
are  immutable ;  and  they  are  all  fuited  to  the  .na« 
tare  and  condition  of  his  fubje£is,  and  need  no  re^ 


^riioa  or  aiteiidaieiiC.  To- love,  revmcnee^  wor* 
ihip  and  fefre  the  Supreme  Lord,  and  to  promolo 
^e  gVorjr  of  his  kingdom^  and  the  happinefs  of  their 
iellow  fubj€d9»  ^e  obHgatioBS  commoo  to  all  ra^ 
uonal  and  menl  Beings  ia.heavoi  and  in  earth. 

9*  As  children  of  tfa^  fome  family^,  th^  (hareitt 

die  fame  plcafiires  and  cojoymcn^.    The  glorified 

ipirits  are  reprefented  as  ionmanding  God'a  throng 

and  pporing  forth  in  his;  preCnice  ^eir  fongs'  of 

adoniti^ipb  andpraife^^-^as^eelebrating bh peffeftioois 

and  woflcs,  the  vroiidersrof  his  providence  toward 

themfelvea  aod  otb^r  beiogs,  ind  efpecially  the  glosb 

ries  of  hasgrfi^  loward  failed   meo^:  Thefaintt 

below  tafte  a  fweeinefs  and  delight  in  ihe  fame  de^ 

voot  and  pious   exercifes.     ^*  It  is   good v to  fing 

praifes  to  the  Lofd  :  It  is  pkafant,  andpraife  is 

comely/'     The  ang^  aire  anrnftering  fpirits^  feitt 

forth  to  minifter  to  the  heirs  of  falration.     Theji 

are  highly  gratified  in  beholdilng  the  methods,  and 

in  ferving  the  defigns  of  divine  love  toward  our 

guiltjr  race.  .  Whei\  the.  Savior  was  borh,  heaveH 

wasmctvedwithjoy  :  There  was  a  multitude  of 

the  hff^venly  hoft,  who  came  down  to  earth,  and 

fangt  ^V  Glory  to  God  in  the  higheft  ;    on  earth 

peaoe  ;  gMd  will  to  men/'     True  Chrifiiasur  here 

below  partake  of  the  ifamei. benevolent'  temper. 

They  r^ice  in  the  good  dooie,  and  in  the  oppor* 

tunities^  to  do  good  to  their  fellow  mortals.     There 

is.  joy  in  heaven,  wbeii  a  iUinf  r  repeilts.    There  is 

joy  in  the  church,  when  religion  prevails,  and  fin« 

Hers  are  converged  from  the  error  of  their  «^ys. 

4.  .As  amoQg  the  members  of  a  family  tho-e  b 
ttfually  a  general  refemblance  of  featiM^es^fpeech 
and  mdMierSifo  the  faints  above  a>id  bek>w  have 
the  (anae  gfiieml  temper ;  the  fame  diftinguilhiog 
compf^Qtw  A    ' 

'  Ma9,.jU^;finft,,was  mad^  liltk  lower  than  the  an«* 
g!sls.  tihd  bcNre  thifi  fame  di.vtne  image.  -This  was 
loft  by  the  apoftafy.     It  is  in  a  degree  rcftored  by 


of  God  in  rightedufn^fi  and  triie  h^ini^A^,  Thift 
iiDage  wlli  be  pcfrfd&bd  in  htanrtt^  whet^  tbte  chiU 
drca  of  God*  fluU  be  ttfade  «qittt  to  ^e  ifnw^k-^ 
not,  indeed,  ^quat  in  the  d«g«ee,  hm  ^<|Uld  iib(  (h^ 
integrity  <^  the  moitii  olsn-adteh 

Thei^  are  bdmiging.to  «be  C^nlifAii^'  e^rhpi^ 
Iktc^  foflne  vintmf  and  grkees^  for  liirfefdi  ifi  iidiVM 
ibere  will  be  to  room  ;  Tudi  $A  i^tiAmtkce^  Mfdc* 
ntd^  teiiq^natLce^  foTgc^ef^  JBleft 

fli»«mir,  goteroing  features  of  tlie^i^igB)dMf  t^iftu 
fglr,  ate  the  fame  in  bdkvers  here,  <tfd  ki  MtkIA 
andangeb  aborc:;  Ibdb^  louef  aild  gi^ttlde  M 
G4id^  beiiev^len<ie  jdid^gi(>odniiirtQrfelldv^  W^^l^^ 
hamitity  in  tbehrvkMT^  of  themfelvei^  mid^^a^tthA 
fobjcatoh  to  the  dpnbe  wiH.  In  bfeat^tl  «hbrity 
never  faibU^od's  will  it  dene  tlieire— b^mtiag 
kexcluded'-'-all  glory  i^  givw  »  G4d. 

5.  The  faints,  in  l^kvitt  and  i»  eelfCb;  lia»^  (MM 
coainHT  inteveft.  In  thij;  rel^d  tb^y  ^t6  lHJtefi 
well  r^idac^  family*  The  glory  6(  Gd«/  tbe  tOL 
tancemenv  of  religion;  aikI  ttijb  pmnibftett'  6f  ^ 
general  happinefa^.the  mdral  Wo#lda¥S  ^(»ob^ 
je&s  00  •  which  th^ir  bearts  are  placet}.  WheA  «iie 
Apoftk  John  fell  down  befone  the  ahgieli^hd  flle#- 
ed  htm  the  thinga  retaring  co'  the  cMM:A't)f  O^^ 
Aa  angel  (aai  io  hin^,f  ^  See  tbo^  db  ft ^tfpl,  for  I 
am  thy  fdUow  feiYanti  and  6f  thy  hteihfm  thi 
prophets,  and  of  chem  who  ke&p  thbfe]^^of  thrift 
book  ;  worflrip  God/'  ^ 

6.  The  m^nlbc  rs  of  a^  family,*  how^?^  di^rerfi^ 
fied  in  age,  condiii<to,  abilities  and  imp^vetoehts, 
agree  in  this,  ftlat  they  loolrto,  td^f  np4n^,  aiidar6 
guided  by  the  fame  bead,  k  is  fo  in  G^^rp^tiH 
family.  Angels  and:  gbmfi^  j^ittt  a^  a« 
much  dependent  on  Tiim,  as  are  th^' fftJ^tn  *e*. 
low.  Tl^yhave  tteb  bemg  i^faiA^^ 'afid^i^  dL 
xeaed  by  him.    To hiw tfacy  cm^,^^ CHAy  thd» 


Sittf  •  XIX*3  CkfifiiM.  Retigiofu  ^5 

wtxml  e»ftGQfe^  tert  the  contmuano^  of  their  ho* 

Jjr  and  happy  ftate. 

jr.  They  arc  all  olyeds  of  God's  love. 

In  a  virtuous  family,  thor^  are  different  tneaf- 

tt^)es  of  virtue  ioi  the  different  mfmbers  ;    and  the 

parent*  while  he  loves,  theni  all^  approves  fome 

pnore  highly  thatf  others.    So  it  is  in   this  large 

.family.*    There  arc  different  degrees  of  gjoodnefs  m 

the  faints  here.    The  beft  of  thefe  fall  below  the 

meafurc  of  thofe  who  are  made  perfed  in  heaven* 

And  the  higheft  human  faint  abcyve  muft  be  infe* 

rior  to  the  angels,  who,  having  kept  their  firft  ftate, 

]|Bve  be^nin  contimial  progrefs  from  their  creation. 

Confequcntly,  fonjc  of  God's  family  are  more  exw 

(xllent  and  amiable  in  his  fight  than  others.    But 

yet  Jhe  loves  them  all.' ,  The  fmaUeft  meafure  o£ 

giacein  the  humble  believer  is  pleafing  to  God;  and 

every  work  and  f^ice  which  he  performs  will 

meet  a  f^itable  rew^s^*     *'  Wl^aACo^er  good  thir^ 

any  man  does,  tbcXafrie  fli^ll  he  receive  pf  the  Lord, 

wjiether  he  be  boml  or  free."     He  who  only  gives 

■9L  cup  of  cold  water  to  a  needy  brother,  ^rom  love 

to  Chrift,  fhall  in   no  wife  lofe  his   reward.     The 

iaintA  ta,ve  called  his-  tveafure — ^^his  jewels.     He  will 

g^itiifit  then  to  himfelf.     None  of  them  will  be 

Iq&.  .  • 

9»  At  the  laft  day,  all  the  faints,  thefe  who  are 
mow  on  earth,  and  thofe  who  are  in  heaven,  will 
niret  19  God's  pcerence«  be  openly  acknowledged 
as  his  children,  and  adcoitted  to  dwell  together  in 
hiabcs^  forever.      ^ 

Heaven  is  remote  from  this  earth— remote  in  its 
na^re,  if  not  in  its  fituation. ,  The  faitits  are  here 
in  an  evil  world— a  world  of  corruption,  tempta- 
tion and  forrow.  Into  heaven  notbitig  enters  which 
defiles  or  affli^.  The  day  is  fall  approaching, 
whtik  the  (aints  here,  will  rife  up  and  afoend  on 
high*  to  meet  and  mingle  with  the  Caints  above  ; 
9md  all  will  unite  together  in  o^f  great  family^ 

Q 


§46  ^^  Duties  of  ihi  '  [Serm.  KIX. 

ftcver  to  i)t  difperfcd-  The  Lord  Jefus  will  be  re- 
vealed from  heaven  With  his  mi^ty  angels.  *  He 
will  come  with  ten  thuiifahdl  of  his  fannts.  The 
dead  in  Chrift  will  be  faifcd  ;  they  vrho  are  alive 
iriA  remain  will  be  changed  ;  thfey  all  will  mount 
'tip  together  4o  meet  the  Lord,  coming  with  his 
humerous  fein,  in  the  air;  Vnd*  thence  tbe^r  wiM 
fever  b?  ifith  the  Lofd. 

'  "Wfe  have  feen,  in  what  Tcfpefts  the  faWs  m 
'fieaven  aiid  'earth  conRitute  ohe  family* 
~^''Let^s*aftend  to  the  refleflions' which  this  tUbjeCt 
juggefts  fc>  as:    '  •  '  '  '  '  *  *. 

-  1.  IF  we  tfiimatc  tfee  dignity  of  meir  from  the 
families'wit^  which  they  are'c6tineftc|i*,  how  hon- 
orable IS  xh^  believer  ?  fli  belongs  to-the  family 
fti  heaven:  He  is  a  Ton  of  the  moft  high  GoA  He 
'h  a  fellb\v  fervent  with  angels.  '  Hfe  has  aninhcf* 
itance  with  the  faints  in  glory.  He  has  a  poflfef- 
fion  jinrchafed  for  him,  notwidl  dorruptibtc:  things 
as  filvet  aiid' gold,  but  With  khe  precious  Ubod  of 
'God's  beloved  Son.  He  hai$  a  houfe  m  refcrvefor 
Km,  which  is  buildcd,  pre?piited  attd  fumilhdlvnot 
by  human  hands,  but  by  a  divine  power.  How 
fhould  all  earthly  riches  and  honors  be  dcffjjjifed by 
the  Chriftian,  who  is  born  to  fuch  noMe  pfrof^li^fl^ 
and  entitled  to  fuch  glorious  polTeflions  ?  May  he 
hot  be  contented  in  poverty,  2tvA  patient  in  achrer- 
fity,  when  he  believer, 'that  -heavenly  ricliis'artd 
cverlafling  felicities  nearly  await  hrm,  and  that  ht« 
prefent  l?ght  affliftions,  which  aYe  but  fot  n  mo- 
ment, are  working  for  him  a  far  more  exceeding^, 
and  eternal  weight' of  gl dry  f  '  •    •  ^^* 

2.  We    fee  our  obligations  id  mutual   coode- 
fccnfion,  peaceablenefs  and-  love.  •'*   ■• 

The  family  in  heaven  are  all  of  one  heart,  and 

*  one  foul. '    They  afe  unktA  in  the  worftip  and  fer-^ 

*  vice  of  God,  arttfin  the  'defigns  of  benevolence  to- 

*  WarS'prte  another.  XfWt  proftls  to  belong  to  tbftt 
•koblt'fatnily,  btiri-  Itmti  tq  iiBfitate  their  ten^pct 


tnd  oianners;  Let  us  love  o^e  aiioth£r  With  a  {nirt 
beoiTt  fervently,  and  keep  the  unity  of  the  Spirit  14 
the  bond  oC-  peace.  If  the  church  of  Qod  on  es^rt^ 
is  one  family  1  and  a  part  of  th^  grelit  family  which 
is  in  heaven  ;  if  even  the  angds  are  willing;  to.be 
ranked  with  the  faints  below,  as  members  of  thi 
fame  honfobold,  and  employed  ^s  fellow  feryants 
with  them,  and  even  as  minifteripg  fpirits  tq  them  ; 
how  unchriftian,  how  unbeavenly,  afe  pride,  con- 
tention, difunion  and  feparation,  amofig  profe0eij^ 
believers  I  How.  contrary  are  Cuchitmnpers  to  their 
charaQer  as  ciiildren  of  that  Father,  of  whom. the 
whole  family  in  hea(ven  and  earth  is  named  !  This 
is  a  thought  which  our  Apoftle  often  fugge fts,  apd 
which  meets  us  in  almoft  every  paragraph  of  thi^ 
excellent  epiftle/  ,. 

9.  If  we  are  God's  family,  liow  careful  fiioul^ 
we  be  to  attend  on  the  orders  of  his  boufe  ? 

Angels  and  (aints  worfbip  God,  day  and  night; 
in  his  temple  above.  It  is  their  joy  to  come  int# 
his  prefence^  bow  themfelves  before  him,  receive 
and  execute  his  commands,  and  celebrate  his  per- 
fedions  and  works.  Let  us  here  imitate  their  zeal, 
devotion  and  piety,  that  we  may  be  better  prepared 
to  join  with  them  hereafter.  They  who  conteDap*. 
tucufly  forfake  the  worfbip,  and  carelefsly  negled 
the  ordinances  (tf  God's  houfe,  abfurdly  profefs  to 
be  the  children  of  (he  Father  of  our  Lord  Jefusi 
Chrift,  of  whom  the  whale  family  in  heaven  an(i 
.earth  is  named- 

4.  Let  thofe  who  are  not  of  this  family  be  foli« 
dtous  to  obtain  a  place  in  it. 

Vnlefs  you  become  members  of  it  here  on  earthy 
jou  cannot  exped  admiilion  into  it  in,  heaven. 
The  do6r  of  God's  houfe  is  now  open.  He  fends' 
forth  his  fervants  to  compel  you  to  come  in,  that 
bis  houfe  ohay  be  filled.  But  know,  this  door  will 
not  ftand  open  always.  When,  by  the  order  of  the 
toalier  of  the  houfe,  the  door  £ball  be  fhut,  yoqt 


mWi  in  vain  ftahd  witlidttt  an4  kneck  M:  ^  door, 
faying,  **  Lord,  Lord,  Open  to  «is  ;^  for  he  will 
atffwer,  **  I  know  you  not  whence  you  are." 

While  you  IrvA  in  the  indulgence  of  your  fins, 
5K)ti  are  far  from  God ;  you  have  no  {>ortton  in  the 
t^effings  defigned  for  his  family.  You  moft  here* 
fiewed  in  the  fpirit  of  your  mind,  before  you  e&n 
become  fellow  citizens  with  the  faints^  and  of  the 
honfehold  of  God,  and  be  tncorporaled  with  his 
family  in  heaven.  H«  now  inviies  rou  lo  come 
in,  and  tafce  a  place  among  his  chiraren.  Thofe 
who  come  he  will  gracionfly  receive,  and  freely 
love.  But  if  you  fpum  this  kind  invitation,  ami 
choofe  ftiU  to  remain  in  the  fociety  of  the  ungod-> 
iy,  you  will  forever  be  excluded  from  the  fellow- 
fhip  of  faints  and  angels,  and  finally  be  turned  over 
into  the  place  prepared,  in  God's  juftice,  for  the 
puniQiment  of  rebellious  fpirits. 

5,  Letfuch  as  profefs  to  be  of  God'«  family, 
tralk  as  becomes  fo  honorable  a  relation. 

Let  them  emulate  the  temper  of  the  Mefffed  albove, 
and  afpire  to  that  perfeSion,  which  makes  them 
ileffed.  Let  them  feek  a  nearer  conformity  to,  and 
-clofer  union  with  that  branch  of  their  family, 
which  is  already  in  heaven.  And  let  them  daily 
bow  their  knees  to  him,  of  whom  the  whole  family 
in  heaven  and  earth  is  named,  "  That  he  would 
grarit  them  to  be  ftrengthened  with  might  by  his 
Spirit  in  the  inner  main,  that  Chrift  may  dwdl  in 
their  hearts  by  fafitlji,  and  that,  being  rooted  and 
grounded  in  love,  they  may  be  aWe  to  eompefaend 
with  all  faints,  what  i^  the  breadth,  and  length, 
and  depth,  and  heighth,  and  to  know  the  love  of 
Chrifi,  which  pafleth  knowledge,  and  may  be^U 
cd  with  all  the  fulnefs  of  God/* 


.9^i^¥0^0^^fl^ 


5  E  R  M  O  N      XX. 


'^mmm 


EFHEfilAKS  iii.  t^mmm^i^. 


JFor  this  caufc  I  how  my  Inees  unto  the  Father  of  our 
Lord  Jefus  Chrijl  ■      ■  that  he  would  grant 

you^  according  to  the  riches  of  his  glory,  to  befirength^ 
cned  with  might  by  his  Spirit  in  the  inner  man  ;  tha$ 
Chrifi  may  dwell  in  your  hearts  by  faith;  that  ye, 
being  rooted  and  grounded  in  love,  may  be  able  to 
comprehend  with  all  faints,  what  is  the  breadth,  and 
length,  and  depth,  and  Height,  and  to  know  the  lov€ 
of  Chrifi  which  paffcth  knowledge^  and  that  ye  may 
iefiledmthaUthefulnefsofQod. 

1  HE  Apoflle,  no«r  ia  bonds  for  tbe^ 
gofpely  was  concerned  for  bis  ww  converts  in  £.. 
pbeftts,  left,  di (heartened  by  the  perfecqtions  which 
had  befallen  Mm,  and  which  threatened  thmn,  they 
^ould  turn  away  from  the  faith :  He  cautiona 
them,  that  they  faittt  not  at  his  tribulations  ;  an<^ 
for  their  encouragement,  he  tells  thcBv,  that  he  rcr 
membered  them  in  his  prayers,and  bowed  his  knees 
unto  the  Father  of  our  Lord  Jefus  Chrift  in  their 
behalf.  The  (hiogs  which  he  principally  requefked 
for  them,  are  related  in  the  words  which  have  ju$ 
been  read  :  That  they  might  be  (Irengthened  in  the 
inner  man — that  Chrift  might  dwell  in  their  hearUi^ 
>r-t|iat  they  might  be  rooted  and  grounded  xxk  Ipva 


f  50  Didies  of  the  [S£RM»  XX; 

—that  they  might  comprehend  the  love  of  Chrift 
which  paifeth  knowledge — and  that  they  might  be 
filled  with  all  the  fulnefs  of  God. 
'  Thefe  things  will  be  the  fubje£l  of  our  ^refent 
meditations/  4nd  wrhilc  w;  coptenjplate  th^  ^leJT- 
fings  which  Paul  fought  for  the  Ephefians,  let  ifs 
feek  the  fame  for  ourfelves. 

'  I.  He  prays,  that  **  God  would  grant  them,  ac- 
cording to  the 'riches  of  his  glory,  to  be  ftrengthei^. 
ied  with  mighr  by  his  Spirit  in  the  inner  inan/* 

*  It  was  not  bodily  ftrength,  civil  power  or  world- 
ly diftin&ion,wbic^  the  Apqftk  requefted  for  thefe 
phriftians;  it  was  fomething  far  more  defirable  ? 
I— It  wis  the  ftrengtij,  whfch  l^elon^s  to  the  innqr 
jnan— which  comes  from  God's  Spirit-r-which  fs 
granted  according  to  the  riches  of  his  glory. 

*  It  was  the  ^race  of  fortitude  and  patience »  that 
they  might  perfevere  in  religiop,  whatever  dangers 
and  dlfliculties  fliould  meet  thcml  Thus  our  A- 
poftle  prays  for  the  Coloffians,  '^  that  they  may  be 
urengthened  with  all  might,  according  to  God's 
glorious  power,  unto  all  patience  and  longfuflFcring 
with  joyfulriefs.'* 

•  Chriftiansi  weak  in  themfclvc$,  need  the  power 
of  Chrift  to  reft  upon  them.  Iii  the  courfe  of  the 
ireligiouii  life,  they  are  expofed  to  dangerous  temp- 
tatibnsf,  exercifed  with  great  affli^ons,  and  cane4 
to  diflBcult  fetvices.  In  fuch  cafes  they  have  pe- 
culiar need  of  ftrength  in  the  inner  man. 
^  We  arc  to  obtairi  this  ftrength  by  **  bowing  the 
knee  to  the  Father  of  out  Lord  jefus  Chrift."  If 
it  c6mes  from  his  Spirit' and  from  the  riches  of  his 
^lory,  we  muft  truft  in  him  and  lobk  to  him  for  it. 
That  we  may  hope  and  aflc  with  greater  confidence, 
we  ftibilld  contemplate  his  wifdbm,  goodnefs,  pow- 
er attd  faithfulnefs,  our  paft  expe^ence  of  his  care 
knd  love,  and  efpedally  his  wonderful  grace  di^ 
played  in  the  gofpel  difpenfation. 


Sun.  XX.]  Chriftiah  Rtligkn.  o^^ 

Tiiat  we  m^y  obtain  a  Supply .  ^f  ftpengtli,  .we 
tnui^  watch  over  our  hearts,  ihun  known  tempta- 
tions, avoid  forefeen  dangers,  and  mortify  thofe 
lufts  which  war  againft  the  foul.  And  that  we 
may  know  how  to  fuit  our  prayers  to  our  wants, 
we  mud  be  converfapt  with  ourfelves,  and  gain  an 
intimate  acquaintance  with  oui; spiritual  ftate. — r— . 
The  better  we  know  ourfclves,  the  better  we  can 
judge  what  to  pray  for,  the  more  We  |hall  abound 
m  matter  of  prayer,  and  the  more  eafily  we  fhall 
pour  out  our  hearts  before  God:  Our  barren  nefij 
and  deadnefs  in  prayer  are  greatly  owing  to  our* 
ignorance  of,  and  inattention  to  ourfelves. 

II.  The  next  thing  which  Paul  requefts  for  the' 
Ephefians  is,  that  "Chrift  may  dwell  in  their  heart;s 
by  faith/'  The  fame  feniimentfae  expreffes  in  his 
exhortation  to  the  Coloffians.  *'As  ye  have  recciv* 
ed  Chrift  Jefus  the  Lord,  fo  walk  ye  in  him,  built 
up  in  him,  and  eft^blifiied  in  the  faith  as  ye  have 
been  taught." 

The  phrafe  of  "  Chrift's  being  in  us,*'  is  often 
ufed  to  exprefi  our  conformity  to  him.  He  is  then 
ill  us,  when  his  word  takes  polfeffion  of  our  hearts* 
and  governs  our  lives  ;  and  when,  having  the  fame 
mind  as  was  in  him,  we  walk  as  he  walked. 

The  phrafe  of  "  Chrift's  dtvelling  in  us,"  imports 
conjiancy  and  ptrJevtraMc.  They  only,  in  whpn^ 
bis  word  abides^  ar^  his  real  difciples^ 

As  we  become  united  to  Chrift  by  faith,  fo  by* 
faith  he  dwells  in  our  hearts.  **  The  juft  live  by 
faith."  Tljat  we  may  (Readily  maintain  our  obedi- 
ence to  hjs  laws  and  our  imitation  of  his  charaSer; 
wp  muft  walk  by  fajth  ]n  his  grace  and  pqwct.  The 
Apoftle  fays,  "  I  am  crucified  with  Chrift,  never- 
thelefs  I  live ;  yet  not  I,  but  Chrift  liveth  in  me  ^ 
and  the  Ijfe,  which  I  live  in  the  flefli,  I  live  by  the 
faith  of  the  Son  of  God,  who  loved  me  and  gave 
hinjfelf  f6r  me." — '*  His  word  works  effeftually  iq 
tbem  who  believe." — VThe  word  preached  wiUtjo| 

Q4 


a's*  '  Smites  of  tke  [Siatt.  XX. 

profit  unlefs  it'  be  mixed  with  feith  ia  them  tvho 
hear  it/' 

To  judge  vrhethcr  wc  are  accepted  of  God,  t(re 
muft  inquire  whether  Chrift  dwells  in  us — whether 
we  are  conformed  to  his  charaSer,  inftueticed  by 
his  doflirines,  and  goyeri^ed  by  ^is  precepts.  The 
jeality  of  our  faith  is  beft  proved  by  oar  conftancy 
in  the  loye  and  pra6itce  of  religion.  It  is  not  fafe 
to  conclude  that  we  are  juftified  unto  life,  before 
we  have  time  to  inquire  whether  Chrift  thus  dwells 
in  our  hearts  by  faith.  There  is  nothing  more coti-^ 
trary  to  the  inftrufiions  and  cautions  of  the  gofpd, 
than^ftrong  and  bold  conclu^ons  in  our  own  favor> 
before  we  have  the  evidence  which  arifes  from  the; 
dficacy  of  faith  in  purifying  the  heart.  It  is  the 
work  of  faith,  the  labor  of  love,  the  patience  of  hope, 
and  the  fruil  of  godly  forrow,  wluch  naanife^  the 
cxiftence  of  thefe  graces  in  the  foul.  '  ' 
*  m.  The  Apoftle  prays,  that  the  EphefiianClirif. 
^ians  "  may  be  rooted  and  grounded  in  love/* 
* '  By  ^ove  he  dciubtlefs  intends  love  to'  Chrifi^  who 
is  the  objed  mentioned  tmmec^ately  before  and  af- 
ter. Love  to  Chrift  is  one  of  the  great  principles 
of  religion.  *  If  any  man  love  not  our  Lord  Jcfus 
Chrift,  he  is  pronounced  accurfed.'  But  grace  is 
promifed  to  them,  who  love  him  in  fincerity. 
''  This  love  is  not  merely  an  emotion  of  the  heart 
on^a  view  of  the  great  things*  which  Chrift  has  done 
and  fuflFered  :  It  is  a  temper  in  the  foul  leading  us 
to  approve  of  him,  delight  in  him,  and  cleave  to 
him  in  his  whole  chara^ex,  as  a  teacher,  ruler  and 
redeemer.  It  includes  a  love  of  his  example,  doc- 
trines and  precepts,  as  well  as  gratitude  for  his 
mediation,  and  rejoicing  in  the  hope  of  his  falva- 
tion. 

True  love  to  Chrift  is  Suprernt  ;  it  furpafles  all 
earthly  affeftions.  He  has  faid,  "whofoever  loveth 
fon  or  daughter  mor^  than  me,  is  not  worthy  of 
me/'    The  genuine  effe^l  of  this  love  is  obedience. 


SvitM.XX.J  Ckrijian  keSgian.  ||| 

•*  If  ye  lovemc,'^  fays  otrt  LotA,  **lecp  my  €otn^ 
tnattAncnts.^-^"Ye  are  my  friends,  if  yc  da  whaft^ 
focver  I  have  commanded  ycm/* 

Where  loire  tt>  Chrift  reigns,  thefe  will  l)e  a  ha- 
tred of  fin  and  watchfiilneft  againft  it.  *•  Thejr 
who  are  Chrift's  ba^e  crucified  the  lefli.**  Thert^ 
will  he  a  high  admiration  of  and  ready  compliance 
with  the  way  of  (ahration  through  him.  The  be. 
liever  ^'  counts  all  things  but  lofs  for  the  excdleii^ 
cy  of  the  knowledge  of  Chrift,  and  faffers  the  Idfii 
of  all  things  to  win  him."  There  will  be  a  oon* 
cern  to  promote  his  honor  andintereftin  the  world. 
Peter  was  to  teftify  his  love  to  his  Lord  by  feeing 
his  flock. 

Chriftians  arc  to  be  '^rcdtcd  and  grounded  rk 
Ipve.''  True  love  is  rooted  in  die  heart.  It  tr-an 
habitual  temper  difbovering  xtfelf  in  the  fruits  of 
'  holinefs.  Where  this  love  is  rooted,  there  is  aik 
acquaintance  widi  the  religion  of  Chrift,  a  fettled 
belief  of  its  divinity,  and  a  high  efteem  of  its  ex. 
tcttenre  and  importance ;  and  this  love  will  be  ac- 
companied with  a  fteady  refbleition  to  abide  in  the 
^odrine  of  Chrift,  whatever  dangers  may  attend  it. 
— rHe  only  who  cleaves  to  the  Lord  with  purpofc 
of  heart,  can  be  faid  to  be  rooted  and  grounded  iA 
love. 

Imagine  not,  that  love  to  Chrift  is  a  mere  fenfi'- 
^ive  affeftion,  like  that  which  we  fometimes  feel 
^oward  natural  objefts ;  or  tfiat  it  is  a  tranfient  citt- 
otioa  excited  merely  by  a  view  of  Cbrift,  as  a  tmtti 
fuffering  ianjuftly  from  the  bands  of  cruel  enemies; 
or  only  a  delightflil  fenfation  artfing  from  afi  a^ 
prchenfion  of  him  as  one  who  loves  us  andisrea^ 
to  favc  us.  3och  feelings  are  no  more  than  what 
wicked  men  may  have  under  certain  circumftances. 
iThcy  come  far  fhort  of  that  love  which  the  gpfpel 
requires.  This  is  nothing  lefs  than  a  loveof  Chriftis 
complete  chaiatUr — a  love  of  his  whole  gofpd — a 
love  of  the  way  in  which  falvaiion  is  offered.     It 


t54  ^^^  !/*  ^<  [Serm.^X. 

is  a  kolf  tooper  correfponding  with  the  holy  iu«* 
tare  of  its  objed.  It  is  a  fpiritual  affe^on  toward 
Chrift  viewed  as  a  fpiritual  Savior.  ,  Its  fruits  are 
love  -to  good  men*— imitation  of  Cbrill  s  example 
^--obedience  to  his  commands — ^attendance  on  his 
inftitotions-— aeal  for  his  honor— and  diligence  in 
hii  fervice. 

IV.  Another  petition  for  thefe  Ephefian  converts 
is  ^^  that  they  may  be  able  to  comprehend,  with  all 
faiQU,  what  is  the  brci^adth,  and  length,  and  depths 
and  height,  and  to  know  the  love  of  Chrill,  which, 
pafleth  knowledge." 

All  that  Chrift  has  done  and  fuflPered  in  our 
canfe,  is  i^  no  degree  the  effe£t  of  our  defert,  but 
wholly  the  fruit  of  his  own  pure  benevolence.— *—« 
**  He  loved  us  and  gave  himfelf  for  us/' — **  Hereby 
perceive  we  his  lovCf  becaufe  he  laid  down  bis  life 
for  cnxr  fakes.** 

.  This  love  pafles  our  knowledge ;  it  ei(:ceeds  our 
comprehenlion ;  but  there  is  a  fenfe  in  which  we 
nuy  know  it,  and  fi^ould  endeavor,  with  all  faints^^ 
more  and  more  to  comprehend  it. 

1.  The  love  of.  Chrift  pafleth  knowledge. 

It  pafles  all  known  examples  of  love.  The  proph* 
ct,  fpeaking  of  the  love  of  God  manifefted  in  the 
forgivencfs  of  finners,  fays,  **  His  ways  are  not  aj 
our  ways,  nor  his  thoughts  as  our  thoughts  :  But 
as  the  heavens  are  higher  than  the  earth,  fo  are  hi^ 
ways  higher  tbap  oui^Vays,  and  his  thoughts  ihat^ 
our  thoughts." 

Great  inftances  of  goodnefs  have  now  and  then 
been  known  among  men.  The  parent  for  his  chil- 
dren— one  friend  for  another  has  done  and  fuflfer. 
ed  much.  The  parent  who  is  evil  can  give  goo4 
things  to  his  children.  For  a  good  man  peradyen- 
;  ture  fome  would  dare  to  die.  This,  however,  is 
the  bigbeft  exertioi^  of  human  Ipve,  that  a  man  lay 
down  his  life  for  bis  friend.  But  the  love  of  Chrift 
|ir  e^fcceds  this :  He  has  commended  his  love  to^ 


SuiM.  XXJ  CkriJiM  RUigm.  $^ 

ward  us,  in  that,  while  we  w^e  £imert  and  eae. 
mi^,  he  died  for  us/' 

This  love  p^fles  our  cimprthcnfion.  Vfcmay 
have  a  juft  conception  of  it;  but  we  cannot  coou 
prebend  its  dimenfions.  The  Apoftle  fpeaks  of  th^ 
inreadth,  and  length,  and  depth,  and  height  <rf  the 
love  of  Chrift  whK:h  pafleth  knowllddge." 

It  pafles  knowledge  in  refpefi  of  its  breadth,  or 
extent.  It,  in  fome  refpeds,  extends  tQ  the  whplel 
worId-r*-to  all  nations  in  all  ages,  &0m.  Adam  down. 
|o  the  clofe  of  the  human  fucceffipn.  The  benefits 
which  it  has  procured,  are  oflFered  to  all.  Qnirhe 
fame  terms,without  any  diftinfkioB*  They  are  not 
confined  to  this  or  that  people,  or  to  th|^  or  that 
period,  or  to  any  particular  defcription  4>r  charac# 
ter ;  but  are  to  all, and  updn  all  them  who  believe, 
whether  Jews  or  Gentiles,  male  or  female,  bond  o« 
free,  young  or  old,  great  finners  or  (imll ;  and  thero  . 
is  no  difference. 

Yea ;  this  love  extends,  not  only  to  men,  but  to 
angels,  who'look  with  i^eafure  into  the  woiuiers  of 
redemption,  and  learn  from  the  church  th^  mant« 
fold  wifdom  of  God.  All  things,  which  are  in 
heaven  and  in  earth,  are  to  be  gathered  together  14 
Chrift  and  to  become  pne  family.  Hence  the  «n« , 
gels  are  repreferited  ajs  joining  with  the  elders  in 
this  fong  of  praife  to  the  Lamb.  *'  Tkou  art  wor. 
thy — ^for  thou  waft  flain,  and  hafi.  redeem^  us  to 
God  by  thy  bipod—." 

How  vaft  is  the  breadth  pf  Chrift's  love  I  What 
myriads  of  the  human  race,  in  the  long  fucceffioQ 
from  the  firft  to  the  laft  generation  of  mortala,  wiU 
be  made  partakers  of  it  ?.  Many  indeed  will  periiht 
but  the  nations  of  them  ^ho  are  faved,will  be  fup^ 
multitudes  as  np  man  ca|i  number.  Andi>efides 
thefe,  there  is  an  innumerable  company  of  angels 
*r-ten  tboufand  tim^s  ten  thoufand,  and  thoufanda 
of  thoufands,  who  worfliip  the  Redecn^er  and  give 
honor  to  his  name. 


The  loTC  of  XhdSt  pafle^  ksowicdge,  in  refjpeGI 
of  its  length.  It  is  aa  everlaJUng  love.  Bdie^n 
arecboTen  of  Co  J  in  him  before  all  a^rs,  that  tbey 
niigbt  be  boty  Md  witbcpue  bisme  before  him  itf 
love.  He  from  the  cbrf  s  of  eteraitfr  entered  into  m 
eo^teoanl  of  |^eace  trith  God,  in  wfaicb  he  engaged 
to  make  his  fovl  «s  offering  for  fill,  attd  recetv^H 
f^romife,  that  he  ftoaU  fee  his  (bed^  and  the  ptaaf- 
lire  of  l^e  Lord  flbould  profper  in  bis  hands.  Tbii 
^ngagoment  be  hi  the  f  uineis  of  tioK  execoied,  by 
sffumifig  onrflefhand  beating  oar  fins  on  thecro&« 
i^The  falvation  which  his  death  has  parchafed  fov 
Iwttev^s  is  an  £Twr/S^m^  falvation.  As  his  thou^ts 
df  love  Here  from  eternity,  fo  the  effeds  of  his  love 
will  la^  to  eternity. 

The  depth  of  Chrift's  love  pafles  knowledge.  Iii 
His  unbounded  compafikm  to  our  mce,  he  laid  a^ 
fide  bis  divine  ferm-^his  heavenly  glory--^mmilt 
bimfelf  of  no  reputation — took  on  bim  the  faflukm 
iff  a  nian-*-dle  form  of  a  fervant-*^-^nd  humbled 
himfelf  to  death,  even  the  deah  of  the  crofs.  Ga« 
we  conceive  what  he  fnffered  for  our  tikes,  what 
his  foul  was  filled  with  forrow^his  frame  convulfied 
frith  pain,  his  fweat  like  drops  of  bloody  his  limbt 
cK^ended  on  the  tree,  bis  hands  and  feet  pierced 
with  narls,  and  his  fide  with  a  fpear,  and  his  voice 
r^ed  to  heaven  in  tUs  ilrong  and  bitter  cry^  *'  Mjr 
CJod,  my  God,  why  ha«  thou  forfaken  me  ?  O  the 
d^th  of  that  love  which  brought  the  Son  of  God 
from  beaven  to  fuch  a  depth  of  hamiliation  and 
diftrefs !'  Again :  The  height  of  Chrift's  tove  paffet 
Ittiowfedge.  Being  exalted  to  the  htgheft  heavens, 
ht  itoploys  himfelf  in  works  of  love  and  grace.-r 
^i  intercedes  for  them  who  come  to  God  in  his 
!pame-*he  difpenfes  the  heavenly  gifts  which  he 
%as  received  for  mei» — ^he  ws^tches  over  his  church, 
and  ffieds  down  his  gracious  influence  for  her  pref* 
ervation  aod  increafe* 


SsRM.  XX.]  ChryUm  m^gUm. 

Hi«lovefafl€slEiumkclge,  at  theiinu^wIttcA 
it%a8  praieured  cttoed  all  Imnian  eflittatton.  Tke 
Apoftle  preached  *^ihe^carchablcnQhe&  of  Qmft^!' 
— Who  cao  conceive  the  vajkie  of  that  pavdoO)  the 
worth  of  that  faWatioii^aiid  the  fgimy  of  that  tiiba- 
ttance,  which  he  has  purchafed  for  the  (aints  ?  Bo« 
ing  juflified  by  faith,  we  havte  peace  irkh  God 
through  our  Lord  JeOis  Chrift/'  Thtt  ''peace of 
Ood  paffeth  all  underftanding/'-***'  Eye  hath  uok 
feen,  nor  ear  heard,  neither  have  entered  into  thi» 
heart  of  iiie&  the  things  which  God  hath  prepared 
for  thi&iR  that  love  kim/' 

a.  Though  the  lote  of  Chrift  paffedikftoiKdcdge^ 
yet  there  is  a  fen4e  m  which  it  is  kwown  io  the 
faints. 

They  have  a  ^ankful  and  admiring  knowled^of 
4hat  love,  which  itioved  (o  glorious  a  perfon  to 
tramhle  faimfelf  fo  low,  and  to  do  and  (uffer  (b 
mudi  for  creatures  fo  wortfalefs^^fo  guil^.  When 
fhey  coniider  the  beaveas,  the  work  of  his  fingeia» 
^ixt  tnoon  and  ftars  which  he  has  ordained,  they 
fay  with  David,  ''What  is  man  that  thou  art  mind* 
Alt  of  htm,  or  the  fon  of  man  that  thou  vifiteil 
him? 

They  have  an  txptrimtntal  knowledge  of  his  lova. 
They  fiot  only  view  it  as  a  fubjeft  of  pleafing  con* 
tempUtion,  hut  feel  the  power  of  it  on  their  hearts* 
%y  the  love  of  Chrift  th^y  have  been  made  partak* 
«rs  of' the  renewing  influences  pf  the  Spirit,wrot^t 
to  the  temper  of  the  gofpel,  and  interefted  in  its 
hteflings.  The  Apoftle  fays,  "We  were  fometimes 
foolffii,  difobedient,  deceived,  fcrving  divers  lufts 
and  pleafures,  living  in  malice  and  envy,  hateful 
and  hating  one  another :  But  after  the  kindntfs  and 
hvt  of  God  our  Savior  toward  man  appeared,  not 
by  works  of  righteoufnefs  which  we  have  done,  but 
according  to  his  mercy  he  faved  us,  by  the  wafhing 
of  regeneration  and  renewing  of  the  holy  Gb^ft, 
which  ho  has  ihed  on  us   abundantly  through  Je« 


^  JJutks  of  m  IStVHfXX^ 

:<ti»  Cbiift,  that;  l>£ictg  julUidl  by  his  grlce;  we 
might  be  mide  heirs  according  lo  the  hope  o£  ecer-^ 
nallife.'/ 

Believers  have  an  iit/?tieft/iW  knowledge  of  OhiiflV 
4ovc.  The  Apoftle  fays,  "  The  love  of  Chrift  con^ 
•Araineth  us,  becaufe  we  thus^  j^dge,  that  if  one  di- 
M  for  all,  then  were,  all  dead;  and  that  he  died  for 
'^11,  that  thejr,  which  live,  fliould  not  henceforth 
live  unto  themfelves^  but  iintt>  him  that  died^  and 
^roTe  again." 

The  faints  have  an  affimilating  knowledge  of  their 
Savior's  love.  Though  they  cannot  comprehend 
the  oimenfioni  of  his  lov6,  y^t  they  are,  in  a  rneaf* 
nre,  poffeffed  of  the  fame  kuibd  of  love.  Thc^  are, 
as  he  was,  meek,  gentle,  patient  and  i-eady  to  for.» 
give.  They  have  learnt  of  him,  feo  love  their  ene« 
tnies,  to  pray  for  thofe  who  defpitefuHy  ufe  them^ 
to  blefs  them  that  curfe,  to  bear  reviliogs  without 
returning  them,  to  condefcend  to  men  of  low  ef^ 
.tate,  to  pity  the  dillrefled,  ftnd  do  good  as  there  is 
occafion.  This  is  Chrift's  command  to  his  difci^* 
pks,  **  Love  one  another,  as  I  have  loved  you." 

The  Apoftle's  prayer  for  the  Ephefians  was,  that 
^^they  might  ht  Jlrcngthcntd  to  comprehend  the  lovb 
crfChrift."  . 

This  is  an  tnexhauftible  fubjefi.  The  riches  of 
it  are  uofearchable.  We  may  dwell  upon  it  with 
frefh  entertainment  and  inicreafing  pleafure  white 
we  live  :  Yea,  eternity  will  not  wear  out  thetheme. 
This  is  the  fong  of  the  faints  in  heaven,  "  Unto 
him  who  hvcd  us,  and  walhed  us  from  our  fins  . 
in  his  blood,  be  glory  and  dominion  for  ever  and 
ever." 

Let  us  labor  for  a  greater  experimental  knowl* 
edge  of  his  love.  If  we  are  in  a  ftate  of  fin,  let  us 
feek  from  hitn  that  grace  which  is  necelFary  to  re«- 
new  us  in  knowledge  after  his  holy  charaQer.  If 
wo  are  in  doubt  concerning  our  intereft  in  his  love, 
let  us  not  jrelt,  till  he  is  formed  in  ust    If  we  find 


Serm;  XX.j         ChriJHan  kiHgion.  459 

that  he  dwells  in  our  hearts  by  faith,  lei  us  grow 
up  in  all  thmgs  into  him,  and  afpire  to  the  mea£l 
ore  of  his  divine  fuluefs.  This  leads  us  to  ob« 
Serve, 

V.  The  Apoftle  prays,  thit  theEphefians  **niight 
be  filled  with  all  the  fulnefs  of  God."     His  nieaa- 
ing  is,  that  they  might  have  fuch  a  fupply  of  di-| 
vine  inflaende,   ^s  would  caufe  them  to  abound  inr 
knowledge,   faith,  love,   and  all  virtues  and  good 
works.     He  prays,  in  like  manner,  for  the  Colof- 
fians,    *•  that  they  might  be  filled  with  the   knowl- 
edge of  God's  will  in  all  wifdom  and  fpintual  un« 
^erftanding,  and  might  walk  worthy  of  the  Lord 
to  all  pleafing,  being  fruitful  in  every  good  work, 
increafing  in  the  knowledge  of  God — and  that  their 
hearts  might  be  comforted,  being  knit  together  in 
love,  and  to  all  riches  of  the  full  affurance  of  un« 
derftanding/'      And  for  the   Philippians,   **  that 
God)  who  YxkA  begun  a  good  work  in  them,  would 
perform  it  to  the  day  of  Chrift ;    and   thaf  they 
might  abound  more  and  more  in  love  and  in  knowl- 
edge, being  filled  with  the  fruits  of  righteoufnefs/' 
From  thcfe  petitions  we  fee,  that,   ••  by  the  ful- 
nefs of  God,"  the  Apoftle  intends  fuch  a  rich  fup. 
ply  of  tlie  grace  of  God,  that  they  might  be  able  to 
perfevere  in  the  faith  and  prance  of  religion,  to 
increafe  and  abound  more  and  more  in  the  virHtit 
and  works  of  the  gofpel,  and  to  obtain  a  more  full 
affurance  of  their  title  to  heavenly  glory. 

We  learn  then  that  Chriftians  are  not  to  content 
ihemfelves  with  their  prefent  attainments,  but  to 
afpire  after  greater  eminence  in  their  holy  charac- 
ter, and  nearer  approaches  to  heavenly  perfedion* 
In  imitation  of  Paul's  example,  they  muft  "  forgeC 
•he  things  which  are  behind,  and  reach  forward  to 
the  things  which  are' before,  prefling  toward  the 
mark  for  the  prize  of  the  high  calling  of  God  in 
Chrift  Jefus,"  They  muft  never  iiidulge  an  imag« 
ination,  that  they  have  acquired  a3  much  bolinefe, 


ffiQ 


Duties  0f  the,  (Be.         [S%%h^  XX# 


or  done  as  much  ferrice  as  is  Medfal ;  but,  deeply^ 
humbLed  under  a  fenfic  of  their  great  impQifediooi 
and  remaining  corraptions,  the  poornefs  .  of  their 
iervicesy  and  their  defe&s  in  duty,  they  mud  daily 
renew  their  application  to  God'^ioMrcy  for  Aepar* 
don  of  their  fins,  and  to  his  grace  for  their  affi(U 
ance  in  the  religious  life.  Their  defires  mull  not 
ftop  Chort  of  that  which  the  Apoftle  alked  for  hia 
ConvertSythat  they  may  be  ftrengtbened  by  the  fpirit 
in  the  inner  man — may  have  Chrid  dwelling  in 
their  bearts-^may  be  rooted  and  grounded  in  love 
—may  know  the  love  of  Chrift  which  palTcth  knowl- 
edge^ and  maybe  filled  with  all  thefulnefs  of  God* 


*  E  R  M  O  N     XXL 


'  itBisih^  iiL  10,  %i. 


l/irtb  Mid  him  that  is  ^U  to  do  tMetding  abuhdgfUlp 
aiove  all  that  we  ajk  or  think,  according  to  the  dovn 
tr  that  worketh  i%  us^  unto  him  ie  glory  in  the  church 
h  J4^  Chrift,  throughout  all  ages,  x$orld  without 
wdm    jitnefi^ 

IN  the  fix  fyrecedihg  verfes  the  ApoT- 
tk  infofm*  the  Ephefiani,  what  blefflngs  he  tt^ 
^uefted  for  them.  He  bowed  bis  kdees  in  pfrayer 
unto  the  Father  of  Jefus  Cbrift,  of  whom  the  whold 
fanlilf  in  heaven  and  earth  id  liatned,  that  hd 
Would  grant  them  to  be  ftrengthened  with  mighty 
by  bis  Spirit  ill  the  inner  man-^that  Cbrift  might 
diwell  in  their  hearts  by  faith— ^at  they  might  be 
redted  and  grounded  in  Idve— that  they  might  h6 
iHblt  to  comprehend)  with  all  faints,  the  vaft  dimefl^ 
Sons  of  Chrift's  love  to  them — and  that  they  might 
be  filled  with  all  needful  fupplies  of  the  grace  of 
Ood.  While  he  mediutes  on  the  breadth  and 
length,  the  depth  and  heighth  of  the  love  of  Chrift, 
afid  on  thofe  full  fupplies  of  grace,  which  flow  to 
fahits  froni  the  divine  fountain,  jihe  breaks  forth 
into  the  devout  doxology,  which  I  have  now  read# 
In  this,  he  firft  acknowledges  the  infinite  power  of 
God  to  do  for  us  far  beyond  our  petitions  M 
R 


2^u  •       ^      biitksofthe^        [StJaii^XXh 

thoughts  :    And  then  he  pr^ys^  that  all  glory  may 
be  given  to  God  in  the  church  through  all  ages* 

I.  We  will,  firft,  confider  the  acknowledgment^ 
which  the  Apoflle  makes,  of  God's  all  fuffideoc^. 
<<  He  is  able  to  do  exceeding  abundantly  above  all 
that  we  aflc  or  think." 

God's  ability  intends  not  merely  his  ftmer^  bitt 
all  thofe  perfedions  which  render  him  a  fuitable 
objed;  of  our  faith  in  prayeirl  It  imports  an  exaS 
knowledge  what  our  wants  are,  a  ready  difpolition' 
to  fupply  them,  wifdom  to  difcern  the  proper  time 
and  manner  of  granting  fupplies,  as  well  as  power 
to  efFed  whatever  his  wifciom  fees  bed  to  be  done. 

Divine  power  or  ability  is  often,  in  fcripture, 
6on6dered  a^  incltfdifig  wrfdom  a*d  gdodhcfs  ;  fof 
fticfced,  ti^'ithtitat  tbefe,  there  could  be  no  fuch  thing 
is  power,  properly  fo  calfed.  Moffts,  iii  his  intcr- 
ceffion  for  Ifrael,  fays,  "  If  thou  Ihalt  Idll  all  t!his 
people,  the  nations  will  fpeak,  faying,  Becaufe  the 
Lord  was  not  able  to  bring  them  into  Uie  land  which 
he  fv^are  to  them,  therefwe  hath  be  flain  them  in 
the  wildernefi^.  Now  I  bcfeech  thee,  let  the  ffn^ir 
of  my  Lord  be  great  accordii>g  as  thou  haft  fp^jken^ 
{laying.  The  Lord  is  longfufftring  and  of  gr^t  mer^ 
ey.  Pardbn  1  befeech  thee  the  miqiuty  of  this  peo^ 
pie  according  to  the  greatmfs  €>f  Ay  mercy."  The 
Apoftle  fays  to  the  Corinthians,  "  God  n  obit  to 
make  all  grace  abound  toward  you,  that  ye  alwayi> 
having  all  fuffictehcy  in  aU  things-,  may  abound  in 
every  good  work/'  He  fays  to  the  elders  of  £pbb> 
fas,  **  I  comme^  you  to  GckI,  and  catbe  woii^of 
Mfi  ^race^  which  i^  abU  to  build  you  up,'^aiHl  to 
give  you  an  inheritanee  among  all  them  that  afd 
fwQrified^"  His  great  confolation  under  a  fenforf 
weaknefs  was,  that  the  grace  of  Chrift  was  fuficitfit 
for  him,  and  t^t  the  Jirength  of  Chrilt  was  madi^ 
perfe^  in  human'  vfeaknefs.  H^  therefore  took 
pleafurein  /n^m:/^^5, that  the /Kwrr  «f  Chrift nighl 
rdl  upon  him. 


^K.  XXI.]       ChrijUsn  RAigim.  s^ 

Jd  thefe  zni\:iiihfs  paflagei,  the  pawcr  or  fafi^ 
cieocy  of  God  to  fupply  our  wanu  manifeftly  in* 
dudea  his  abundant  goodnefs  and .  mercy*  And  it 
is  {>axticularly  in  reference  to  the  riches  of  hia  glory t^ 
and  to  the  inc9pffffehtnJibU  dimenlaons .  of  his  love^ 
that  the  Apof^ie  fays  in  the  text, ''  He  is  nbU  to  dq 
exceeding  abundantly  above  all  that  we  alk  ot 
think." 

If  ire  confider  our  ourn  imperfeQion^  and  the 
boiindlefs  perfeQion  of  the  Deity^  it  will  app^f^ 
that  tkerd43  no  proportion  between  what  We  can 
aik,  and  what  he  can  do.  It  is  impoflible,  that 
creatures  of  fuch  limited  minds  ^  ours^  fliould 
comprehend  all  the  things  which  perfed  wifdom 
may  devife,  unbounded  goodncfs  thay  detign,  and 
infinite  power  may  efifed.  As  the  nature,  perfect 
lions  and  ope^s^ns  of  the  divine  Being  are  infi* 
nitely  fuperior  to  the  powers  which  we  pofTefs,  and 
ibe  works  which  we  can  perform » .  fo  we  muft  be« 
lieveytha^  he  is  able  to  do  exceedingly. better  for  ua 
ibaa  we  requeil  in  oui  prayers,  or  imagine  in  our 
thoughts*      ... 

To  iUuftrat^  (bit  point,  it  may  be  obferved, . , 
"t.  God  often  does  for  men  thofe  favors^  which 
tiiey  never  thought  of  aflcing  for  themfelves.  He 
is  found  of  them  .w,ho  fought  him  not :  Before,  ihey^ 
Call,  he  hears  them,;  he  ihews  them  great  thingt» 
which  they  knew  not  oL 

Our  h^.ppinefs^  in  many  cafes,  depends  on  things 
which  are  entirely  out  of  ouri  fight.  .  We  know  not 
what  is  gpp4  for  a  man  in  tbii  hfe^  all  the  days,  of 
this  vain  life  which  he  fpcpdsjfis  a  Ibadow^  But 
the  perf^a  ^ifdom  of  God  few?  ^U  ^e  ^onnexioos 
and  dependeACCf  ;9f  things  through :  the*  bptnodlefs 
qMat,o£  the  uniyerCe,  i^^i^xoe  eijkd^fs  duration  of 
etef^iity.;  the  relation  of.  evexy  c/<ature  to  otbei; 
beings  around  him  ;  and  the  influtnce  that  ever/ 
eyj^nt  Will  have  on  his  happineCs  or  mifery.  That 
J^fpvidence,  which  God  excretes  in,  the  world,  u 
Ra 


gtrt^d,  hi  e^^  Rep^by  tHi^dNittoihMte^h&alt 

employed  fot  the  libhe&t  bf  p9oMM  ihl^;  to  # Jk^ 
allthmgs^  {hall  W^k  for  g6biiv  fb  uttdbtibMity 
there  tivt  rnnimierabte  eafes,  ift  wkith  O&A  oirdiAfr 
feirditofta^ccip  and  events  irf  th*fr  faVd*-^  tvitltettt 
tHeir  reqtieft  or  knloWtedge.  In  IbnM  ittiftaMces  A6f 
are  able  afterward  to  difcover  the  happy  cdtdt^ 
ijuenfeti  of  events,  Which,  ift  tii€  titoe  rf  th*m,  Ap-^ 
]^fearfed  tjuitfe  nkdifferetit.  d*  pterSi^  very  imfiVdta* 
We' to  thelf  itfteffeft;  Art*,  withbot  ^fUeRion,  tl*W 
itfenuttiberiefs  fcafes,ih  whlfch  thett  faflbty  is  owiti^ 
(6  raiifes,  wbkh  th^  heVe^  will  diftbv^,  utlHl  tfi« 
feyhferibus  fcfeiefs  of  Protidehcc  fliaU  Vt  opened  to 
^etr  Ireful  and  afloniChitig^  int^  in  th^  !h^f% 
wbrld.' 
•   2.  GbdaniWersptaj^itttb^^tlWWttMnkhbt 

-  As  fafe  requires  d^  tb  ttrtke  kiSoWfe  tofcitt  btfrit^ 
^tlells,  fb  he  affilres  u^,  that  his  ears  are  dpeti  tb 
thetn.  He  will  ilbt  kHrays  htfton  itfic  pattiettlai^ 
things  which  we  afk,  for  we  often  miAake  tmr  iMrtt 
intereft ;  but  he  will  grant  n»  tiling  tildre  Iralltiable 
ih  thchifelves,  or  better  adapted  to  oUt  toiiditibn«^ 
Oi*,  if  be  gives  us  th^  Medings  in'fc*fttoifce,lte  tdtf 
ftnd  them  in  a  there  ftiitable  tktM  atid  tttahtofcr, 
than  we  had  prb^e*.  fk^Vs  prayetfek-  the  re- 
moval of  an  infirmity,  which  KeihbJ  ab  bbRnici. 
fibh  to  his  mihiftcrial  Tuccefi^,  was  atrfwetedina^ 
way  far  better  tha^  he  iikcd  or  fanatfiifed,  Si!i(fr* 
cient  '^ace  was  afforded  Hftii,  heft  omy  tbwhnfo* 
hin'i  under  his  jfccMiar  trial,  %tat  fb  ;giv«  hitti  gWat-^ 
i!*  T\ic«Hs  hi  *l9*  tnfflfft ly ,  tbSfti  life  cotrtd:  haStt  eiti. 
pb^feaVifthe  ifrfiHtilty  b4i'd^lteett>rtiiftW^^ 
-'Hobs  Jicdb'tiiitfMWfo  often  prayed  ftit  Ab'^- 
^tfty^  bis  childiWiv.  <?(^ttefelly.6f  JoTeph^  cdty- 
JSftiRi^  wfibftfi  he  hiid^ifeiicfcfved'pecun&T'hiopcs'.*-** 
But  the  i^Striarch  had^ribtbitceptibn  irfftlife  digbit^ 
to  which  this  foh  Vbnld  be  MdVanfced,  nok  of'tfci 


nfefpl  fphcre  ip  wWcfc  ^e  Wi^uld  wove  j  |wcb  Iffs 
f^i  he  ionagi^e,  hy  what  myfteripus  methods  God 
vojj^ld  raife  Hm  to  fuch  diftingniifhed  itpportanci 
j^  m^t  blip  inftmmwtal  ojT  general  good  to 
l^nj^nd*  Tbcccmrfeof  ProVji<|cBce  feemed,,  for 
a  tin^c,  to  b«  agaiii(l  hinJ  j  Wt  fsyentvally  it'^i^r 
pea^'cd  tp  |)e^^9$gft^foir  his  ^wij^fmdjthe  cQipK^QJJI 
Felicity.  r 

I  remember  to  baye  bez^d,  on  jgood  authority,  a 
rcwfr^ablc  ftary  QfWj4/rW», which  will  iUu(lt4t$ 
this  thought.  The  poor  negro, .  in  his  x)wp  cou/i^ 
try,  was  led,  by  cputco^plaiioo  pu  the  wiprM  of  pa- 
turf,  to  cQucejvc  th;^t  there  tnufl;  he^  tbPU^h  jnvifi« 
We  to  him,  a  fuprpnie,  ?dl  jpow^uh  w;fp,  juft  ?ii^!^ 
good  Being,  who  made  aud  governed  ^b«  Wprld.rr 
fmp^effed  with  ^his  (en^meut,  he  li^fed  daily  .t^ 
pray  to  this  invifijple  j]peipg,that  he  mijp|ht,  by  fom^ 
mea,q^  or  pther,bebfPW|htto  ^  ^pre  dSttipS  knpw* 
ledge  of  bim,  a^nd  9r|3bc  fervice  di^e  tp  him.-r-— - 
While  he  wail  i^  tbU  contetpp^ativ^e  afid  devou|; 
il^ateof  mipd,  he,Vitb  a  oumber  .pf  Qtber^,  w^^ 
iTje^he^ou^fly  and  perftdipwfly.tal^^n  by  jrom^,9f 
"bis  ^n  co^^tI'Jrlpeo,  ?iod,lbqn  ^fter  w/is  fold  fpr  a 
flaye.  Now  his  fa«h  beg^p  to  way^,  **For,'' 
thought  he  wi^b  hi^^lfilf,  **  if  there  is  fuch  a  jul^ 
^nA  good  Being,  as  I  have  fuppofpd,  who  govern^ 
the  world,  how  is  it  pqflihle,  ^hatfr^^dC  and  ini- 
quity 0io^ld  be  fuccj^fsfql  .^g^pft,  .inaopep^  ap4 
integrity?  Why  am  I  and  »y  fellpw.prifpners, 
whp  have  aded  witbop^smeis  apd  fin^licity,  made 
to.fuffer,  while  ottr  epem^s  ^re  pematt^ 
nmpb  in.thc  ffM:9c(#  of  jheir  d^t  and  viplen<;e  ?** 
-r^The  poor  f^llo^,  ^fter  Jfcv/e^  WWges  of  m?if- 
ters,  4vas  finally  fold, ^nto  a  pipjvis  f^mi^  in  New? 
engiapd,  where  ft^  ,wft|  jparefully  .^ft''**®^^  in  the 
Chriuian. religion,  nrhich  he  omjIfraGei^  >^^b^^^^^ 
appearance  ot  finc^rjyty  and  joy^  and  obeyed  with 
exemplary  diligenpeaqd  ^al.  And}  in  the  rela« 
4ipn  of  his  ftp^y,  |ie  pftfn  mad^  this  ^QW  refleor 


i^eS  '''Duties  c/thi  '  {Sekm.  XX!, 

ticn,  thit'  while  he  was  pcfplexed  to  fee  the  tru 
urii'ph  of  fraud  over  innocence,  Cod  was  really  an- 
fxvering  his  fervent  prayers/ '^nd  bringing  him  t6 
tte  enjoyment  of  the  qaeans  of  religious  knowledge 
andeternal  faWariorj — that  what  ne  had  thougnt 
was  an  objeQion  againft  the  juftice  of  Providence, 
was  really  a  wonderful  and  merciful  compliance 
with  his  daily  fupplication^  To  proceed, 
'  3.  The  mcrci«;which  God  is  pleafed  to  grant 
Us,  often  produce  happy  cMfeqUcnccs  far  beyond 
what  we  ajked  or  thought. 

I  in  our  prayers,  our  thoughts  ufually  ftop  at  the 
i^njoyment  of  the  blefling  requeued.  God's  gra* 
ciotis  dcfign,  in  the  beftowment  of  the  blefling, 
Teaches  forward  to  a  long  feries  of  happy  events, 
which  (land  conn^ded  with  it.  We  fometimes  a(k 
Wis  know  not  what ;  and  Godjwhofe  wifdom  judg- 
es right,  does  exceedingly  better  for  us  tjian  we  aft 
—he  denies'  otir  prayer.  ^  If  what  we  hs^ve  aOced 
be  a  real  favor,  it-  may  probably  comprife  ^ibund- 
antlv  more  that^  we  think.  'It  may  be  pregnant  ojF 
coniequences,  which  we  cannot  forefee,  or  cvei^ 
imagine.  When  Saul,  the  1>lafphemer  and  perfe- 
cutor,  was  converted  to  the  feiih  of  Chrift,  he  cer- 
tainly viewed  himfelf  as  haying  bbtained  a  high 
favor— a  favor  of  more  valiie  ttian'  all  the  riches 
and  honors  of  th.e  univ^rfe.  BiJ^t  tl^is  happy  con- 
vert could' hj(ve  no  conception  of  .the  interefting 
confequences  of  his  converfion  to  \hi  world  trf 
mankind,  in  that  and  all  fucceeding  generations'. 
At  firft  his  thoughts  were  chiefly  ^mploycd  in  his 
own  deliverance  from  guilt.  *  Butafterward,  when 
he  became  more  acquainted  with  the  gracious  pur- 
Ppfes  of  Go4  in  his  converfion,  he  made  this  ad- 
miring refleClion  5  **  I  for  th^s  caufe  obtained  mer- 
cy, tbat  in  me  firft  Jefus  Chrift  might  fhcw  forth 
ill  IdngfufFering  for  a  pattern  to  them,  that  (hould 
afterward  believe  in  him  to'  life  everlafting.  To 
^od  fee  honor  and  glory  for  ever  and  ever."     The 


Serm.  XXL]J.         Ofir^nia  A€%2(m.  §6; 

Apoftle  obferves,  tliat»  in  the  myffiertoud  workings 
of  Providence;  the  unbelief  of  the  Jews  was  the  opr 
cafinn  of  amore  general  converfionof  theOetitileaj 
and  on  the. other  hand»  the  faith  of  the  Gentiles^ 
SB  fome  future  period,  ^11  prove  the  means  of  re? 
daiming  the  unbelieving  Jews.  He  fays  to  thje 
Roman  converts,  "  Ye  have  ohtaiued  mercy  througlk 
tbcir  unbelief,  that  through  your  mercy  they  may 
obtain  mercy.-*— *«0  the  depth  of  the  riches  both 
of  the  wifdom  and  knowledge  of  God !  How  un^ 
fearchable  are  his  judgments,  and  his  ways  {^ft 
finding  out !  Who  hath  koown  the  mind  of  the 
I^ord?  Or  Who  hath  been,  his  counfellor  ?  Of 
him,  and  through  him,  and  to  him  ar^  all  things^ 
To  him  be  glory  for  ever." 

4.  The  worth  of  the  bleflings,  which  we  alk  and 
God  beftows,  infinitely  exceeds  all  our  thoughts. 

The  bleffings  of  the  gofpel  are  '^  unfe^rcbable 
richA''  They  are  purchafed  with  an  infinite  prica 
•4^— oot  with  corruptible  things,  &ich  as  filver  and 
gold,  but  with  the  precious  blood  of  Chrift.  Blef*, 
fixigs  purchafed  atTuch  a  price  mud  he  of  immenfo 
value.-^We  can  form  no  perfeft  eftimatiou  of  their 
worth  in  themfelves^  or  of  thdr  importance  to  us. 

The  fmner,  awakened  to  a  fenfe  of  his  guilty 
knows  pardon  and  heaven  to  be  vaftly  more  defir- 
able  than  ail  the  treafures  of  the  ea^rth.  He  views^ 
them  as  pearls  of  great  price,  to  purchafe  which  he. 
would  fell  all  that  he  has.  IsK  comparifon  with^ 
them  he  counts  his  worldly  wealth  as  dung ;  and 
to  win  them  he  would  cheerfully  fu£Fer  the  lofs  of 
all  things.  While  he  meditates  on  the  evil  of  fin 
and  its  dreadful  demerit,  he  feels  afdent  and  in. 
creafing  defires  of  God's  forgiving  and  favipg  mer- 
cy. But  all  his  defires — all  his  thoughts  fink  far. 
below  the  worth  of  the  objefl:. 

As  we  have  no  adequate  conception  pf  the  puri.. 
tf  and  dignity  of  the  Supreme  Jehovah,  fo  we  car^ 
have  no  full  apprehenfion  of  the  exceeding  finfjil^ 


«d«  J)uliesoftU'        [SiultXXZ^ 

ndfi  ^and  demeat  of  oar  numcrcmj  oSBmocs  com^ 
mitted  agatnft  tbu  ^lorioiu  fieing ;  and,  ooafe* 
qaeatly,  but  a  vory  impeifeft  fimfe  of  tke  immait 
£17  of  that  merqr  which  they  receive,  wJio£s  tnu 
guities  are  fovgivett,  and  «rhoCB  fiw  are  coreraL-^ 
Wiien  we  alk  p^rdoa^  we  aflc  that  whidi  ahoadaaft* 
ly  exceeds  all  o^r  thoughts* 

The  hapfunefe  of  heayeu  as  mmh  furpafles .  owr 
i^eas,  as  does  the  demerit  of  in.  We  knew  it  tot 
t^  fooDething  great  aiid  good.  We  raife  our  ap« 
|irehcnfions  of  it  by  cooiemplating  the  fuUiqiodcf* 
criptions  if  hich  we  find  in  the  facred  p^^*  Wa 
think  how  defirable  it  is  to  dwell  in  the  glorioai 
tnrefence  of  God— -to  enjoy  hit  favor  €oiui|mally««n 
to  (erve  him  without  interruption— to  be  free  frooa 
fin,  temptation^  fear  and  pain— to  mingle  with 
pure  and  happy  fpints  in  fodal  devotion  and  m« 
ciprocal  love — to  be  relei^£ed  firom  ail  our  pnefi^t 
perplexiiies  and  doubts— to  be  oonftantly  imprav^ 
»g  in  knOM^ledge  and  virtue— 4o  have  our  ndndt 
snore  and  more  enlarged,  our  l^y  defires  exaked, 
and  all  pur  ws^to  fupfdjed.  We  aid  our  oopcepb. 
tioQs  of  the  heavenly  world  by  attending  to  ikit  km^ 
ages  and  metaphors  of  fcripture.  We  think  •£ 
thrones,  crowns,  kingdoms,  gloriti,  lioyors^  ncheft 
joys  complete  and  pleafures  everlafting«  But  aftei 
all,  *^ye  hath  not  feen,  nor  ear  beard,  slither  have 
entered  into  the  heart  of  man  the  things  wh^chGo^ 
l^th  prepared  for  ihem  that  love  him/' 

The  bleffings  which  the  gofpel  oflFers  arp  etemalz 
And  eternity  h  an  idea  much  too  big  iox  morta^ 
to  receive.  We  can  only  view  it  by  parts ;  aa4 
yet  parts  it  hath  none.  We  add  years  to  years,^ 
and  ages  to  ages,  till  imagination  is  overwhelmed  ; 
but  after  the  utmoft  firetch  of  thought,  the  objed 
is  ftill  ungrafped.  Since  boundlefs  duration  be*. 
longs  to  the  bleffings  which  we  a&,  we  a&  more 
tbnn  we  can  think.  When  we  pray  for  the  pardon 
of  fin — peace  with  God — fanflify ing  grace— admif- 


0»u.  XXI.3         Chrif^im  R^ligipn.  ^(^ 

ftoa  iBto  keavttn,  we  aik  tbi^s  a^c^  Ood  cut 
give;  Imt  wbich  v^  cwnol  comprejiend. 

Now  if  God  is  able  to  do  th^s  ^bi^tidantly  for 
IP&,  bow  cotifiidtptty  nay  we  rely  oa  him  in  itU  ou« 
jKnka — haw  cbeeifulty  may  we  dpply  |o  ium  ia  al) 
pux  wants  ?  FiUed  with  a  feofe  of  like  divide  power 
and  goodnefs,  ihe  prophet  fays,  ''Alchoogh  the  fig. 
tree  Aall  not  bloffomi  neither  (hall  frtait  be  in  the 
vines ;  ib€  labor  of  the  olive  (ball  fail,  and  the 
fidd$  fbeiil  yield  no  meat ;  the  flocks  iball  be  cu| 
off  fiom  the  fbld^  and  tb^  ihaU  be  no  herd  in  the 
flails  ;  yet  I  will  rejoice  in  the  Xxurd,  and  joy  in 
the  Ood  of  my  falvation/*  St.  Paul's  qonfolacion 
ip  all  his  daiqpers,  and  ip,  the  view  of  death  waa 
dus  f  **l  know  whom  I  have  believed,  and  I  atn 
peffoadedjthat  he  is  able  to  keep  tbat  which  I  have 
fommitted  to  him/'  This  was  the  ground  of  that 
noble  fcnrtitude  with  wbich  the  youths  in  Babylon 
ddipiCed  the  terrors  of  the  fomace :  **  The  God 
wfama  we  ferye  is  able  %q  deliver  us,  and  he  will 
deliver  isa*'^ 

If  we  believe  that  a  Being  of  pcrfeQ  wifdom,  pow* 
er  and  goodnefs  governs  the  world,  we  have  nooc^ 
pafion  &r  anxiety  ;  we  may  caft  our  cares  on  him* 
If  be  is  for  us.  Who  can  be  againft  us?  If  he  de- 
fends us,  Who  can  harm  us  ?  If  he  fuftaias  us. 
What  can  deprefs  us  ?  if  he  difpofesour  condition. 
What  can  happen  amifs  ?  Our  only  concern  ihould 
be  to  iecure  his  favor,  and  (land  approved  in  bis 
fights  Confdous  of  the  integrity  of  our  hearts,  we 
may  be  joy^  in  all  circumftances,  and  preferve  a 
tferenity  of  fpirit  amidil  all  changes. 

When  we  meet  with  adverlitics,  let'us  conteqi* 
plate  the  waidom,  power  and  goodnefs  of  that  Be^ 
^ng,  who  marvelkmfly  turns  to  good,^  the  thinj^ 
which  look  like  evil,  and  overrules  for  the  benefit 
ftf  the  godly  the  events  which  wear  the  deadliell 


iyo  Duties  of  the  CSerm- XXI, 

While  we  viefw  ourfelves  as  in  the  hands  and 
tinder  the  care  of  fuch  a  Being,  we  may  defpife  thq. 
ferrors  of  the  world,  and  rife  fuperior  to  tempta. 
tion,  adverfity  and  death.  *'  I  have  fet  the  Lord 
always  before  me ;  becaufe  he  is  at  my  right  hand, 
I  fliall  not  be  moved." — *'  Though  I  walk  through 
the  valley  of  the  (hadow  of  death,  I  will  fear  no 
evil,  for  God  is  with  me." — **  God  is  our  ftrength, 
a  very  prefcnt  help  in  trouble  ;  therefore  we  will 
not  fear,  though  the  earth  be  removed  out  of  its^ 
place,  and  though  the  mountains  be  carried  intQ 
themidft  ofthefea." 

With  what  delightful  confidence  may  we  ap* 
proach  to  God  in  prayer  ?  We  feel  a  thoufand 
wants,  which  we  are  unable  to  fupply.  We  look 
around,  and  foon  perceive  the  vanity  of  humai\ 
lielp.  But  defpairing  here,  we  can  with  courage 
go  and  tell  our  wants  to  God^  who  is  able  to  do. 
inore  than  we  aflc.  We  are  confcious  of  great  un- 
worthinefs  ;  but  his  grace  can  abound  mort  than 
even  our  fins  have  abpunded.  It  is  impoffible  wo 
ihould  afk  as  much  as  his  goodnefs,  wifdom  and 
power  can  do.  How  inexcufable  are  they,  who 
live  prayerlefs  in  the  prefence  of  fuch  a  Being  ? 

What  glorious  hopes  may  Chriftians  entertain  ?• 
—Of  the  bappinels  which  awaits  the  godly,  the 
gofpel  gives  us  moft  exalted  defcriptions.  But  af- 
ter the  higheft  conceptions,  which,  by  the  help  of 
thefe  defcriptions,  we  form  of  future  happinefs, 
ftill  it  is  fomcthing,  which  abundantly  exceeds  all 
that  we  think.  Let  us  then  be  patient  in  tribula- 
tion, joyful  in  hope,  inftant  in  prayer,  and  zealous 
of  good  works;  for  our  Is^bor  and  patience  will  not 
be  vain— our  prayers  and  hopes  will  not  be  difap- 
j>ointed.  Greater  and  more  glorious  things  await 
us,  than  we  ever  have  aiked,  or  now  can  think. 

But,  on  the  other  hand,  let  us  renoember,  that 
God  is  able  to  deftroy,  as  well  as  to  fave.  And  as 
the  happinefs  which  awaits  the  juft,   fo  the  mifery 


Serm.  XXI.3        Chrifiian  Religion.  t7t 

which  threatens  the  impenitent,  will  vaftly  exceed 
all  previous  apprehenfions.  Sinners  will  perifll 
with  a  wonderful  deftru6lion — a  deftruftion  which 
they  Would  not  believe,  though  one  fhould  declare 
it  to  them.  They  will  be  puniOied  by  that  God; 
whofe  power  is  infinite — yea,  punifhed  with  cver- 
lafting  deftru^on  from  the  glory  of  his  power.-— 
And  who  knows  the  power  of  his  anger  ?  Who  can 
conceive  the  feverity  of  that  punifhment^which  an- 
ger, armed  with  omnipotence, will  execute  on  thofe 
who  have  defpifed  the  riches  of  divine  grace  ?  If 
to  pflFcnd  againft  God's  purity  and  juftice  is  dan- 
gerous, How  dreadful  to  offend  againft  his  mercy 
and  love  ?  If  fin  by  the  commandment  becomes 
exceedingly  fiqful,  How  finful  does  it  become  by 
its  oppofitiori  to  the  grace  of  the  gofpel  ?  They, 
who  treat  this  with  contempt,  treafurc  up  unto 
themfelves  wrath  againft  the  day  of  wrath.  And 
wrath  will  come  on  them  to  the  uttermoft.  Wo 
proceed, 

H.  To  conCder  the  afcription  of  glory  which 
the  Apoftle  makes  to  this  Allfufficient  God.  "  To 
him  be  glory  in  the  church  throughout  all  ages.'* 

As  God  is  in  himfelf  a  moft  glorious  Being,  we 
arc  bound  to  glorify  him  in  our  hearts,  by  juft 
thoughts  of  him  and  fui table  regards  to  him — to 
glorify  him  in  our  actions  by  an  imitation  of  his 
goodtiefs,  and  a  fieady  obedience  to  his  commands 
— to  glorify  him  in  our  language  by  fpeaking  of 
him  with  reverence,  and  praifing  him  for  his  ben- 
efits. 

But  what  the  Apoftle  here  more  efpecially  de. 
fires  is,  that  glory  may  be  given  to  God  in  the 
church.  God  has  predeftinated  us  to  the  adoption 
of  children,  that  we  might  be  to  the  praife  of  the 
glory  of  his  grace. 

!•  God  is  glorified  by  the  inereafe  of  the  church. 

As  a  king  is  honored  in  the  multitude  of  his  o- 
bedient  fubje^,and  in  thji  voluntary  immigrations 


of  many  j^ople  into  his  domioiens ;  fo  (2?e  glory 
of  God's  pan^  i$  advanced  oo  e^r^^,  when  to  his 
lungdoxn  Are  made  additions  of  fuch  as  fe^ve  h^uf, 
in  holii^ef;i  and  righteoufneCs.and  i^alk  in  hi^  con^r 
snandmenU  i^nd  ordinances  blaxnelefis.  The  pxophr 
et,  fpeidcing  of  the  happy  increafe  of  the  chureii« 
iays,  "  Th^  4haU  come  with  accc^anoe  pn  Qq4> 
^Itar^  and  iball  glorify  the  houfe  of  hi$  glory/'  }f^ 
then,  we  would  giv£  glory  to  ipo4  in  d^e  churchy 
let  us  invite  and  ^ncoorag^  many.t9  fp^nie  mijoip. 
themfelves  to  him  ip  a  peipetnal  cpv^ejo^ant.  Thi^ 
is  the  lord's  direflioa  to  his  diicip^es,  **  l^  yomf 
light  fo  Ihine  before  men,  tb?.t  they  Quy  fee  youir 
good  works»  and  glorify  yiMir  fat^r  wbQ  is  in 
heaven*" 

2.  God  is  glorified  in  the  church,  when  a  d^mnU 
regard  is  generally  paid  to  ^e  oriifumfis  which  ihf 
has  inftituted. 

The  difciples^  who  continued  with  ope  ftccprd  in 
the  temple,  are  faid  to  have  praifed  God  ;  and  they 
who  offer  praife  glorify  his  name*  Afi  the  church 
is  formed  tor  the  focial  worfhip  of  Qod,  ia  prayer, 
praife  and  hearing  of  l^e  word,  (o  the  beauty  of 
it  much  conilfts  in  the  f:onftant,  regular  and  united 
attendance  of  Chriftians  on  his  appoioted  vorOup, 
They  who  forf^ke  the  ^flfembling  of  ^heipfelvcs  to^ 
getber  pontradid  the  priodpai  design  for  which  the 
church  was  ereQed,  and  caft  a  manifeA  ^^epvoach 
on  the  great  l^ead  of  it.  Xi^hridians  are  a  peculiar 
people,  a  holy  priefthood,  chofen  to  (hew  forth  the 
praifes  of  God ;  and  they  have  obtained  an  inher* 
itance  in  his  cburchi  that  4^y-lhoif)d  be  to  the 
praife  of  his  glory. 

3.  God  is  glorified  by  4he  obfervance  of  good  0r* 
ier  in  the  church,  and:by  the  decent  attenoUnce  of 
the  members  on  their  refpe£ltve  duties* 

This  is  the  in (Iruaion  given  by3t«Paul;  *'Hav. 
iog  gifts  differing  according  to  the  grace  bellowed 
on  us^  whether  prophecy,  let  it  \f^  according  to  th$ 


^p^'M^f  faidrt  ot  hiitfifiry,  kt  tisiraifoix 
*Mif  futmftering  I  Mile  tb^  t^achetfa,  on  teacfaiftjs  i 
er  he  that  gtveth,  let  him  da  it  with  fimplidty  ;  ot 
lie  that  tuleth^  Whh  <fili^ni3e ;  he  tbatfp^^etfa, 
ksi  hun  fpeak  te  ^e Micles  of  God;  itKih«tli«i 
ibiliifttr^th,  kt  hihi  do  k  as  of  tbe  ability  whidi 
6ed  giveihi  ilibt  6o4  iii  aU  things  tMy  bo  gloria 

Now  if  vre  break  in  on  this  order }  ff  the  teacher 
flegle^s  the  duty  tX  t^chhig,  and  entangles  hitn^ 
fflf  ih  the  Qkffairt  Off  this  &fe;  or  if,  f<Mfaking  the 
nimckA  ctf  God ;  ht  feeiehes  the  commandmentft  of 
Mfen^  or  the  itdaginattons  of  his  own  brain ;  or  if 
tie  |MiVate  Ghriftian  aflumes  the  teadier,  and» 
p^kAf  ptf  ffbd  np  with  a  carnal  mind,  intrudes  inter 
4i0fe  things  t^iefe  he  has  not  leafrned ;  or  if  the 
Micher^  quitting  his  own  proper  charge,  enters  inter 
ethet  tnen'^  labors,  aiid  caufes  divifions  in  the 
ehnt>ehe9 :  then  God  is  dilhonered,  for  he  b  a  Go(f 
#f  t»i^rj  Botbfeoirfufich,  in  all  idhntches^  of  tha 
fittnts; 

^v/Thftt  GO^  maybe  glorified,  there  ihuft  be 
fe^cb  ^sA  utnty  ha  the  thnrcb. 

"  Where  envy  and  ftrife  are,  there  is  confufiott 
and  «very  evil  work.'' — ^»  ViThatfoever  ye  do/'  faya 
Ac  •Apomty  "  do  all  to  die  glory  of  God,  giving 
no  bffkoce,  neither  to  Jew,  nor  Gentile,  nor  to  die 
ehurcb  of  God."— ^•^  Be  jre  lifce  mmded  one  towani 
itiotber  aceb^ng  (b  Chrift  Jd*ii^,  that  ye  may, 
with  one  mind^i^KJl  one  mouth,  glorify  Godv," 

If,  then,  a  church  becomes  a  fcene  of  wrathfuf 
eontentions— if  there  are  in  it  whifperings,  fwelU 
ings,  tumults,  mutual  cenfures  and  reproaches,  in« 
terraptions  of  religious  communion,  diviiiom,  fep' 
aratioos,  and  witbdrawments  from  the  dated  wor-* 
fiiip ;  diere  is  a  total  perverfion  of  the  great  defign^ 
of  its^  inRitution,  and  the  name  of  God  and  hi^ 
dodrine  are  profaaed% 


t74  .  Duties  pfO^,  fiJc        [SiAsu  XJtli 

5.  Th^t  glory  may  be  giyc&  to  God  in  ^ 
church,  there  mull  be  exemplary  holin^s  in  itsmooi* 
bcrs. 

Our  Lord  fays^  "  Herein  is  my  Father  glorified^ 
^t  ye  bring  forth  much  fruit ;  to  Chall  yc  be  my 
difciples/'  The  Apoftle  prays  for  the  Philippiana^ 
''that  they  may  be  filled  with  the  fruits  of  rights 
eoufnefs,  which  are  by  Jefus  Chrift,,ianto  the  glorf 
and  praife  of  God/' 

We.who^by  our  profelBon,  belong  to  the  churck 
of  God,  ought  to  be  exceedingly  careful,  left  by  our 
unworthy  behavior  we  dilhonor  God,  whom  wo 
are  under  every  obligation  to  glorify.  Let  it  bo 
our  prayer,  that  glory  may  be  given  to  God  in  tba 
church ;  efpedally  in  that  fodety,  of  which  we  aro 
members.  Let  us  feek  its  increafe  by  encouraging 
others  to  join  themfelves  to  it.  Let  us  walk  ia 
God's  appointed  ordinances  blamelefs,  not  forfak. 
ing  the^aflembling  of  ourfelves  together ;  but  com-* 
ing  together  into  one  place.  Let  us  attend  on  our 
refpe^ive  duties,  and  do  good  according  to  the  a.^ 
bility  which  God  has  given  us.  Letus  ftudy  the 
things  which  make  for  peace,  and  by  which  wo 
may  edify  one  another.  Let  us  walk  worthy  of 
him,  who  has  called  us  to  his  kingdom  andglory^ 
being  fruitful  in  every  good  work,  increafing  in  the 
knowledge  of  God,  eftablilhed  in  the  faith,  and  a« 
bounding  therein  with  thank(giviog. 

Now  unto  God  be  glory  in  the  church  by  Jidfu^ 
Chrift,  throughout  all  ages.    Amcn« 


SERMON     XXIL 


£PH£SIAXS  Iv.  2- 


/  therefore,  the  prif oner  of  the  Lor i,  befeechj^,  thai 
ye  walk  worthy  of  the  vocation^  wherewith  %e  ar$ 
called,  with  all  Icrwlinefs  and  meekncfs^  with  longm 

.  '  fuffering,  forbearing  one  another  in  love,  endeavor^ 
ing  to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace.  There  is  one  body,  nnd  one  Spirit^  even  as 
ye  are  called  in  one  hope  of  yowr  calling,  one  Lord, 
onefatth,  one  baptifm,  one  God  and  Father  of  alt, 
who  is  above  all,  and  through  all,  and  in  you  all. 
iut  unto,  every  one  of  us  is  given  grace  according  t$ 
the  meafure  ojthe  gift  of  Chrifi. 

VV  E  fee  without  furprife,  that  men 
differ  in  fentiirient  about  matters  of  a  fecular  and 
civil  nature  ;  nor  are  we  to  expeft  a  perfe^  tini- 
formity  in  the  things  of  religion.  Its  great  doc« 
trines  and  duties  are  mdeed  fo  plainly  i^evealed^ 
and  fo  desarly  exprefled  in  the  gofpel,  that  there 
has  feldom  been  much  controrerfy  about  them  s-* 
mung  fober  Chriflians  ;  but  in  its  fpeculative  and 
ceremonial  parts  a  diver  Qty  of  opinion  often  takes 
piace'^aipong  thofe,  whom  candor  will  efteem  to  be 
good  and  upright  fouls. 

This  being  the  cafe,  what  is  that  temper  and  be* 
kavior  which  we  owe  to  ont  another  ?    Shall  we 


«^6  DfUiii  of  tk&  f  Sbrm.  XXLU 

cenfofe  and  toildemn  our  brethret!^  withdraw  f roni 
their  communion,  and  exclude  theni  from  ours,  for 
every  fuppofed  miftake  ?— N6  :  Our  Apoftle  in- 
culcates another  fpirit,  and  draws  a  differeiit  liiM 
of  conduft. 

In  general,  we  are  to  treat  oiie  another  as  b^ 
comes  our  Chriflian  charader.  Mutual  love  is  the 
great  diftindive  badge  of  Chrift's  difdples.  io 
walk  Worthy  of  our  vocation,  is  to'  walk  in  lote* 
Some  of  the  more  important  exercifes  of  brotherly 
love  the  Apoflle  particularly  enumerates  in  our 
text. 

1.  Walk  in  all  lowlinefs^  or  hMTtaXitf. 

Similar  in(ttu£lions  often  occur  in  the  wiitin^ 
Ijf  tb<5  Apoftlcs.  **  Let  no  man  think  of  himfelf  a^ 
bove  that  which  he  ought  to  think,  but  thiiik  fd- 
iftrly  according  as  God  hath  dealt  to  every  matt 
the  meafure  of  faith.  Let  nothing  be  done  ttitough 
ft  rife  or  vain  glory,  but  in  lowlintfs  of  mind  let 
each  efteem  other  better  than  himfelf.  Pb^  on 
fiumbUnefs  of  mind.  Be  fubjed  one  to  an^her^ 
^ttd  be  clothed  with  humility.  ^ 

Humble  thoughts  of  ourfelves,  of  ottr  owii 
knowledge,  goodnefs  and  importance,  zte  neceffarjr 
to  chriftian  peace  and  union.  *«  Only  from  pridi 
Cometh  contention."  They  only  who  think  diem* 
fdves  holier  than  their  brethren,*  and  holier  thaii 
lb«y  really  are,  will  fay  to  them,  ''Stand  by  youf* 
felves^  come  not  near  to  us."" 

Wal&ing  in  all  lowlinefs.  We  Ihall  not  defpife 
ibur  brethren  for  their  want  of  the  internal  gifts,  or 
«xternal  advantages,  whidi  we  enjoy ;  but  rcniein* 
kering,  who  hath  made  us  to  differ  from  others^ 
'we  (hail  charitably  employ  our  fuperior  adVantaa 
gcs  for  their  edification  and  comfort. 

We  fliaU  not  lean  to  our  own  underfl^ncUng  j 
but,  confcious  of  our  liablenefs  to  or,  we  (hall  be 
atteljitive  to  inftruiSion  and  reproof,  open  to  con- 
iTf^oo,  and  ready  to  Tetrad  our  errors,  aoEkd  coii* 


S*RM-  XXH J '     Clr^n  Rdigimi  ijf 

ftU  oar  faults.  W^  fliall  judge  ootfiltves  tinih  ft^ 
verity t  and  our  brcfthrea  with  candw,  and  be  dif. 
poM  to  think  thetn  better  than  ourfelves.  We 
(hall  r^oice  in  timr  profperity,  as  w«(i  a«  be 
thankful  for  our  own,,  and  be  ready  to  acknowl- 
edge their  virtues^  and  t^  <:ondemn  onr  own  tranf« 
greffions;  We  Ihall  not  tiffed  to  be  called  maftcyrs ; 
bat  remember,  that  one  i»  our  matter— ^ven  Chrift; 
and  that  we  are  all  brethtren^  ^  * 

M*  Waik^-tii  mtekmff.  This  h  k  virtue'  nearly 
oonneded  with  humility/  It  principaUy  eonlifts 
in  a  prudent  reftratnt  and  government  ti  the  pa(L 
^ns.  While  we  walk  in  the  fpirit  of  the  gofpel, 
we  ihall  not  be  eafily  provoked  ;  our  refentmentj^ 
will  not  be  fudden^  without  caufe,  or  beyond 
bounds.  We  (iiall  be  difpofed  to  interpret  in  a 
favorable  fenfe,  the  doubtful  words  and  adions  of 
our  brethren,  and  when  w^  fee  them  furprifed,  or 
dravin  into  a  fault,  we  (hall  admit  in  their  cafe  all 
reafonable  excufc a  and  extenuations. 

if  a  variance  happens,  we  (hall  ftand  ready  to 
be  reconciled.  We  (hall  on  eafy  term»  forgive  tb0 
offence^  conlidertn]^  that  our  own  felhfli  feelings 
may  probably  h&ve  overrated  it.  We  fliall  not 
foffer  anger  to  reft  in  our  bofoms,  nor  fee  the  fua 
to  go  down  on  our  wrath. 

We  (ball  be  wutious  not  to  give,  as  well  as  flow 
to  take  oflfence.  Wefiiall  be  no  brawlers,  fliall 
fpeak  evil  of  no  man,  'but  be  gtntle (hewing  all 
meeknefs  to  all  men.  We  (hall  not  behave  ot^r^ 
felves  unfeemly,  but  courteoufly  adapt  our  lan« 
guage  and  manners  to  the  tempers  of  thofe  with 
whom  we  converfe,  having  our  fpeech  always  with 
gtaoe,  feafoned  with  fait,  that  we  may  know  how 
we  ought  to  anfwer  evety  man« 

In  matters  of  religion  our  xeal  will  be  tempered 

with  charity.     Though  we  (hall  be  zealous  of  good 

works,  and  (hall  contend  earneftly  for  the  faith  de«. 

livered  to  the  faints,   yet  we  (hall  be  gentle  aad 

S 


t7«  ySiOks-M/^        ts«M^xxii*: 

coiidfefecfiililig.itt  tbofe  tUiigP^j  4tilicKare  cifily  cir«i* 
camftantuiL,  aad  whk&.eocer  sot  into  the  eiTeittce 
4^  religMtiv  We  &»U  )ie*caln4j4  wd  moderate  ia 
enr  treaMratit:  of  cbffsiient.  fefiU~ :  not  CMukmuii^ 
tliMt^iA  the  gro£s,  mop  imputing  tO;  tfatsu  erriors^ 
vJaicb  tbsf  4t£ivoir ;  but  Jbof^iog^^  that  there*  may 
tM  imcf  fily  ^f  fce^rt,  ev^jft  wherei  !wc  fee' a  mi%ui4* 
ed  jud^eneoi.  W^  IhftU  be  veed/i  wiili  meekodCi' 
and  fe^,  to  give  an  anfiv«rto.evMy  maii^who^Ii^ 
ms  a  reafim  of  iho  hppi?  that  it  ia  Wi  and  mith 
the;  fame  StHiift  fliall  we  receive  ihtir  anfw^eri  wfaetf 
iMty  gM^e  nif  41  reaf on  of  ifae^fao^ibat  is  in  ihem.- 

.  Such  as  otFend,  we  AaU  f  dftwe ,  tn  the  Spirit  of 
meekffefa,.  cpn&d£r#ilg  ImrCrlirets,  kft  we  •  alfo  be 
QMifMo4«  Such  aa  oppofe  ihttmfelyea  we  (hall  m 
«e0icnefi  i^fiin]^,  praying  that  God  would  give 
Ibem  i«peRt»«ce  to  theack^ov^ledging  of  the  truths 
and  w4  fliali,  reootnmead  religion  io  all  ihea  by 
ihewing  out'oC  a  gochi  cjontsrfeiion  our  wotks  with 
Bieeknefs  of  wifidom*  * 

.  .3*  To  c^i:.  ttifitthifcfrwe  mnft  add  linffffyf^r^g 

;  Tbefe  -terms  exprefa  the  patkafc  andrexaUed  t%^ 
erctfes  of  nn^eknefs^  rather  tlmot  vtitues  rtelly  difr 
tmSt  from  it.  .  We  are  not  onlyjo  be  mee^  fau6 
Ibngfiiffering  in  our  meelmdar-rnot  only  torfeftrain*^ 
ac^tt  utKler  ordinal^  offeaic^a^bttt  to  repi^fs* 
malice  and  forbear  revenge  «in4er.tfae  high«ft  aiMl 
m«^ft  pi^>voking  injuriea^  Charity  fuffersM  long,- 
thinks  BO  evil,  enckirea  all  tbing$  and  eovers  ibe 
.  multitude  of  fins^  It  recompei^e^  to  no  man  evil 
for  evil,  but  overcomes  evil  with  good*  In  theex^ 
^c}£e  €^  (bi^  forbearance  and  Io0gfufferiDgi  wo^ 
ftall  highly  approve  and  readily  obey  thefe .  pre^ 
cepts  of  our'  divine  Lord.  ^*  ti  Ay  broiher  trefpafar 
^ainft  thee  rev<n  times  .in  a  day^  aikd  feven  times 
i^  a  day  turn  to  thee^  faying*  I  repent,  forgive  him« 
And  forgive,  not  only  until  feven  timts,  but  uQtil 
Q&TOtHiyMnjcaXevea/i'-v'**  ftefift  not.^vil;  b»twlw. 


foievtf  ffisll  finiAr-Aflc  on  Hij  right  ckeric^  turti'  to 
Jam  tke  other  aUbw    Andif  .aoyman:  foe  Aee  2rt: 
ti»lair  and  tske  away  thy  ooat,  let  him  hare  thy 
AoA  alfcH    Affd  whofetiroi:  fliall  comfNil  thee  io' 
go  a  mile,  go. witb  him  twamv''   fiat  dM»  ourStv-* 
ior  rckjmvc  «•  M  he  nc^lhig  undkr  iirjaries^  ami' 
timely  ivbiMl&f  e  to  everf  itifolttm;  brute  ?  ]^  tid' 
xneaoB.   Tb^e  are  cUferui  which  we  ought  to  {eAf^ 
rtfbefs  of  Wfongs^  ittii  brtu^  ofitonders  to  paiiilfa^ 
Tommt^     £u3t  fmailie^  mjuriet  in  oUr  repiitatiori/ 
propeity  or  Ubevty ,  ha<l  bMwp2t(#  niralPdood^  thatft^ 
be  deeply  laid  to»faeBct~fasd  Uttter  be  madd^fll^* 
fofaje^  of  private  expofiuiatiOM,  dtti^  of  public  an-;. 
itea«lverfioi>^«4»(i  better  be-  bdme  Ibr  the  fake'bf 
peace,  chaii  profecitted  ac  iti  eslpenfe*    And  hMr^. 
teev  great  tli^'tojuHcititey&t*    t«idre(t  tmrftbef' 
fonght  with  tfa&ipint  of  medancft'^aMd  lore;  not 
With  the  tenfpcr  o£  aaHce  atkl  retenge.    Thus^our ' 
Lord  fnbJQimi  ^^  hmvt  your'  efljewdei^  bleff  them ' 
that  carfe  you,  do  good  to  tUem-  that  tMte  you,  atidr^ 
ptiby.for  tlkto  whd  defpiitftiHy  oXe'  atid  ptrfeciitft' 
yiociK-«b6  ye  peifeA^  'ai  your  Father  whaU  ina* 
faearven,ieperfoft.'^<*  .        t 

4*  We  ntaft  endtwHor  i$  lmp4hi  unit^  of  the  Spirit 
in  ike  hnd  9fpu^^ 

It  is  not  unity  ef  ofiHirii,  Mhtch  tht  Apoftletet-^; 
bmniemis ;  tbis-is^  not  poOible  to  be  obtained,  oof 
tealbiMbkr  to  be  expe&ed  in  die  pre(ent  ftate  of 
mankind:  Boa  it  is  imity  of  SfirU,  of  beart>  and* 
affe£tion,  difpofiog  us  to  preftn^  the  bond  of 
i>ea«e,  and  to  maintain  aU  the  duties  of  tlShriftiaa 
fetlowfliiip,  whatever  differendri  of  ^eAciment  may 
take  place.  lV>  the  fame  pviipofe  a^^'his  exhorva^ 
tioQS  to  all  the  churches  ;  and  efpectally  ta  thofe, 
in  which  a  diverfity  of  o][>iiiidb  concerning  cereu 
monial  ufages  tht^iTcened  their  iWtertiat  peace.^^ 
••  Bear  the  hifirfhities  ef  the  weak^     Let  every  oi*e 

Sleafe  bis   neighbor  for  his  good  to  edificatfon^-^ 
eyclike  minded  ont   toward  another,   thai' ye 
Sa 


sAo  DuHcsoflhe  [Serm.  XKlii 

may  with  bne  mind  and  one  mouth,  glorify  God. 
Fulfil  ye  my  joy,  that  ye  be  of  one  accord,  of  one 
mind — let  there  be  no  divifions  aiiK>og  you,  hat 
live  in  peace."  He  reaches  us  to  regard  611  as  out 
fellow  Cbrifiians,  v^ho  call  on  the  name  of  Jefus- 
our  Lord,  both  theirs  and  ours,  who  ftppear  to  be 
members  of  Chrift'sbody,  partakers  of  his  Spirit 
sHid  fabj^  to  hts  govemmeni ;  and  he  cauttooft 
u»t  thpt  we  rejeft  not  tbofe,  whom  God  has  receive 
ed.  To  juRify  ourfelves  m  exeluding  ChriAiaii 
pprpfe^ors  from  our  conununion,  we  mu&  have  evu 
i4#iQ^«  that  GtA  bis. not  received  them. 

/There  is  Qoihit^  tnhtch  the  Apoftle  more  eat^ 
tSt^ly,  ip^cates  ^c^ihe-  churcbes^  tha«^  unity  and 
pf««e — nmbing  agAiafit  which  he  more   folemnly 
M^ds^  theiB,  .tbun  diviiione  aud.cQntentioii^'^-^aod 
of  11^  fort  offipmers^does  he:  {peak  with  greater  feu! 
verity,  and  iq-  terms  oC  lugber  indigmtton,  than  ot 
tWTf,:  ^^hoi  ufidar  peetMce-of  promoting  rdigton, 
itlllfie  (eparj^ottM.wdfchifms  antOQg  €hriftifms* 
He  faj^s,  ^'  Tjhey  fisrve  not  the  Lord  JefusiCfaiiA^ 
l|#  their  pwi»  belly  ;•  and  .with  good  words  and 
fair  fpeeches  deceive  the  hearts  of  the  fimple/'  Hff 
ojrs.  them   ''  falfe  .a|M>ftltr,  .evil    and    deceit&il 
workers,  Hers    in  wait,  dogs,  grievoui  wolves,  and 
minifters  of  S»tltn./\  'On  no  iiiB^£l  does  his  zeal 
i^  kiqdle^  as^  whenhe  Js  warning*  tfae^churcheraw 
gaind  thefe  iafkbouis^^  diftudbers- of  their  peace,  be* 
ciuCe  no  tncft'were  ^purfufng  a*  line  of  conduA  fe^ 
Qppofilerto  the  defign  of  the  gofpeK 
x.i.etusf)atiieuU^iy-  attend:  to.  (he  fctdral  argu-- 
metHs,  by  whidi  the  Apoftle  ur^   us  to  keep  the 
\xmiy.  cf  the  Spic it  in  the  bond*  of  ipeace. 

•>•  Thue  is  ane  hod$.  The  churdi  is  a  body,  of 
which  CbriA  is  the  i^,  and  believers  are  the  mem^ 
lmxs.f :  And  this  body  h  one.  ''  We  are  all  baptis*-  i 
odiinio  one  body."  Though  for  the  convenience 
of  wor(hip,  Chriftians  are  formed  into  diftinft  fo* 
oietiesi  yet  they  conftitute  but  oms  body.    Th^ 


&RM.  XXII;]        Chrijlian  Religion.  -i^ 

toe  all  fttbje^  to  one  head-^animated  by  oae  Spij* 
it;  and  nourifked  by  the  fame  fpirttuaV  bread. 
They , are  tfniced  to  their  head  bv  faith,  and  to  their 
-fellow  members  by  love.  **  God  hath  tempered 
tbe  parts  of  the  body  together,  t^t  there  {bould4]^ 
no  fohifm  in  it,  but  that  the  members  fliould  have 
the  fame  €are  otie  of  another;  that  whether  one 
member  faffer,  all  fhould  fnflFer  with  it,  or  one  be 
]ionored,  all  fhould  rejoice  with  it.  Now  we  arc 
th€  body  of  Chpfl,  and  members  in  particular. 
And  from  Chrift  the  whole  body  fitly  joined  tOw 
gether,  and  compared  by  that  which  every  joint 
fopplietii,  maketh  increafe  to  the  edifying  of  itfelf 
in  love."*  If  we  prof«fs  to  be  Cbrift-ians,  we  call 
ourfelves  menders  of  Chrift,  and  fellow  members 
with  each  other.  Shall  we  then  difturb  the  unity 
of  the  Spirit,  and  break  the  bond  of  peace  ?  Shall 
the  members  of  the  fame  body  feparate  from-  each 
other  ?  Shall  they  rife  againft  their  common  head  ? 
In  the  natural  body  this  would  be  monftrou^.  In 
the  fpirimal  body  it  is  impious*  When  we  tlms 
j&n  againft  the  brethren,  ire  fin  againft  Chrift. 

2.  There  is  one  Spirit 

As  all  the  members  of  the  natural  body  are  ant:^ 
mated  by  one  foul,  fo  all  the  members  of  Chrift's 
body  are  fan&ified,  ftrengthened  and  led  by  the 
fame  Spirit.  The  body  is  one,  for  by  one  Spirit 
we  are  all  baptized  into  one  body.  And  we  all 
ha^  accefs  through  Chrift  by  one  Spirit  unto  the 
Father.  Now.  if  by  the  Spirit  of  Chrift'  we  become 
mpmbers  of  his  body,  then  no  error  in  judgment^ 
or  miftake  in  pradice,  which  is  Qot  inconfiftent 
with  one's  having  the  Spirit,  can  prove  that  he  it 
Bot  a  real  memlier  of  Chrift,  and  juftify  ut  in 
excluding  him  from  our  fellowfliip.  Since  there 
is  one  Spirit,  which  dwells  in  all  gaod  Chriftians, 
^U  contention,  bitternefs  and  envy — all  animofity, 
divifion  and  feparation  in  the  church,  are  oGFences 
s^ainft  the.Uoly  Spirit.  ^*  Grieve  not  the  Hol^ 
S3 


1^  ,    JMw^/tie  ^tfMi.^Xa^ 

Spirit  of  God/'  %s  the  Apoftkj  "  wh^fcby  yeane 
fealed  tia  the  day  of-  pcdempdoo  i  and  let  M  bk-. 
^nefs,  wrath,  clamoer  and  €vil  fpealdng,  be  pot  it- 
way  from  ycm/'  The  con^fiderittioathn  the  ^S^nrk 
of  God  dwells  in  our  brethren,  as  veil  as  ki  ns, 
jfhould  make  us  careful  :to  nQaintain  the  bond  of. 
peace.  When  we  pontend  with  them,  we  fight  lu 
-gainft  the  Spirit  of  peace.  "  If  there  be  aaay  fcL- 
)ow(bip  of  the  %irit-^he  ye  like  sanded^  haring 
the  fame  love,  and  let  noihin^*  be  done  Uirough 
^Irife  or  vain  glory/'  '  -    •  -        > 

3.  Ye  arc  called  in  one  tape  of  ymr  calUng. 

We  are  called  to  obtain  the  fame  glorious  ialvai- 
rtion  through  our  L^rd  Jefus  Ghrifl.  We  are  all 
4:alled  by  the  fame  word  ;  our  hope  is  grcmnde^ 
on  tbe  fame  promifes  ;  ajad  the  objeS  of  xmr  hope' 
is  the  fame  inmiortal  Itfeu  Hc^  may  be  tnore  mr 
lefs  (troDg  and  influencing  in  dttferent  ChriAaians, 
accord^ag  to  tbeir  different  meafures  ii  knowledge 
and  grace;  but  in  m  ohjtSt  and  fouadarion, 
in  its  nature  and  tendency,  it  is  the  fame.  Tfate 
conf^deratfon  ihould  mightily  ftrengdien  tbe  bonA 
of  peace.  Are*  we  purfding  the  fame  grand  defign, 
and  walking  in  the  fame  high  road  to  glory  ?  Let 
us  not  fall  out  hy  the  way  ;  ict  us  go  hand  in 
hand,  and  be  fellow  workers  to  the  kingdom  of 
God* '  Do  we  expeQ  to  dwell  together  in  heaven  T 
Let  there  be  no  variance  among  us  while  we  are 
here.  In  heaven  charity  never  fails  :  Let  us  then 
above  all  thipgs,  have  fervent  charity  among  cmr^ 
felves  ;  and  piirify  our  fouls,  by  obeying  the  truth' 
fhr6ugh  the  Spirit,  unio  unfeigned  love  of  the 
brethren. 

^4.  There  is  cue  Lotiy  whom  we  all  profds  to 
(erve.  Jefus  Chrift  i^  Lord  of  all  by  the  fame 
right.  He  h^s  bought  us  with  a  high  price — ^re- 
deemed  its  by  his  own  blood.  We  all  ftand  oa 
the  fame  footing,  and  tnuft  build  our  hopes  on  the 
(aine  foundation^  -  We  have  no  pretence  to  gloty 


<)yer  ona  aiuHlier.  jRemembering,  that  we  were. 
9JI:  Dn^Qr  tbe  fai9f  ^iU  nod  condemnatipn,  and 
^¥e  \3fi^  redeemed  i^j;  the-  f^de^e  Savior,  wc  ftould 
W^lk  together  ia  all  biupxiUty,  mceknefs  and  love. 

.  Ttoi?  if  tto  ?«fpeQ;jrf  peifons  with  Chrift,  for 
jjietA^  the  fame  Lord  .over  all ;  and  has  paid  for 
.pltkfirf^h^ S^mt  friat  as.  for  us.  Shall  we  then 
4as€  tQ^  ftoite  pur  fcUow  fervants  ?  Will  our  com- 
«l%QQ  iiOrd  look  on  wkh  indifference,  while  we  dif* 
«urb  the  poace^  w4.tfder  of  his  hcufehold  ?  ^'^He 
who  doth  wrong,  ihall  receive  for  the  wrong  be 
Jiath  donct" 

We  are  called  to  the  hmc  fervice,  are  under  the 
i^ma  laws,,  aodmufl  appear  at  the  fame  judgment, 
^^  Why  tben  dofl  thou  judge  thy  brother  ?  Or  why 
doA  thou  fet  at  nought  thy  brother  ?  For  we  (hatl 
all  ftand  before  the  judgment  feat  of  Cfarift.  £▼-* 
cry  one  o(  us  SE^uil  give  an  account  of  himfelf  ta 
Godf  Who  art  tboti  that  judged  another  man'a 
fex^Mt  ?  To  his  own  mafter  he  ftandethor  falletb. 
JUet  vs  not  judge  one  another  any  more ;  but 
jvidge  this  rather,  th^  &o  man  put  ai  ftuvibling 
Uock,  or  occaiion  to  fall  in  hU  brother's  way." 

5,  There  is  amjaiih.  The  fan»e  gofpel  is  given 
v^  for  the  rule  of  our  faith,  and  this  gofpel  all 
Cbridian^  profefs  to  reiocive.  Heace  the  apoftles 
(p^kpf  poie  common  faith**-*like  precious  faith, 
apd  the  unity  of  th9  Uuh  and  of  the  knowledge  oi 
ibfi  Spn  of  God« 

.  .  Jh^  f^ith  of  all  true  Chriftians  is  effeQtially  the 
iaave»  The  obje^  of  it  is  the  word  of  God-^the 
i;tature  of  it  is  receiving  the  love  of  the  truth — the 
^ed  of  it  is  to  purify  the  heart.  However  they 
may  differ  in  fotnenxatters  of  fpeculation,  they  a-^ 
gree  in  the  great  doctrines  which  are  effential  to 
gpdlinef/s.  If  we  would  make  allowance  for  mcnfs 
mtfapprehenhons  of  .e^ich  other's  feminnents,  for 
their  different  phrafcs  and  modes  of  di£lion,  for, 
dijrcrences,  which  proceed  from  the  heaj  of  coiipw 


2^  Jhtki  0ftki         [Serm.  XXIT; 

troveriy,  axid  would  alfo  tl»row  afide  f ueh  erron 
as  are  merely  fpecuktive,  tke  faith  of  CbhAia^ 
would  appear  to  be  more  tiearly  the  fame,  thaa  h 
generally  imagined.  St.  James  fays,  "  I  will  flicw 
you  my  faith  by  my  works."  If  your  brethren 
queftion  the  foundoefs  of  yoar  faith,  go,  fin^  k 
in  this  orthodox  and  apoftolic  mantMr.  If  diey 
give  you  the  fame  proof  of  their  faith,  however 
weak  you  may  think  them  in  fome  things,  receive 
them,  but  not  to  doubtful  diijputation..  If  your 
faith  and  theirs,  is  thus  far  one  ;  with  refped  to 
other  things,  forbear  one  another  in  love. 

6.  There  is  one  haptifm,  which  n  the  badge  of 
ot^  relation  to  Jefus  Chrift.  We  are  all  baptiaeJl 
in  the  name  of  Chrift  ;  and  he  is  not  divided.-— 
ChtiiAians  may  diflper  in  their  opiaions  concerning 
the  age  at  w-hich  perfons  become  the  fubjeds  c^ 
baptifm,  and  the  manner  in  which  they  ought  to 
receive  it ;  but  IlilJ,  in  regard  of  the  great  defign 
df  it)  which  is  the  anfwer  of  a  good  confcience  to* 
ward  God;  and  in  regard  of  the  obligations  impli^ 
ed.in  ^t,  which  are  to  put  off  the  works  of  the  flefii« 
and  to  put  on  the  Lord  Jefus  Chril);,  it  is  one  and 
the  (a me.  We  all  confider  it  as  an  inftitutiou  c^ 
Chrift,  a  badge  of  our  relation  *  to  him,  a  token  of 
our  obligation  to  depart  from  iniquity,  and  a  feal 
of  thb  righteoufncfs  of  faith  ;  and  though  we  may 
differ  in  fome  of  the  fmaller  ctrcumftances  of  it, 
why  may  we  not  view  it  as  fubftantiaJly  the  fame? 
Why  may  we  not  walk  together  as  brethren,  8^nd 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace  ? 
Baptifm  was  not  intended  to  break  Chriilians  intd 
various  feds,  as  if  fome  were  baptized  in  the  name 
of  Paul — fome  in  the  name  of  Apollos — and  fomt 
in  the  name  of  Cephas  ;  but  to  unite  the  whok 
chfiftian  Vorld  ;  for  all  ai^  baptized  in  the  name 
of  Chrift,  and  into  one  body.  •   ^' 

y.  There  is  one  God  and  Father  of  all^  who  is  above 
all,  through  all,  and  in  us  alU- 


$tKH.  XXIK]        CArijUim  Retigim.  ^1$ 

'thert'u  one  God  who  is  the  Father  6f  the  whole 
cresition  ;  but  in  a  niore  eminent  fenfe  the  Father 
^C^iriftian^  He  has  not  only  created  them  by 
his  power,  and  fopported  them  by  his  providence, 
bat  he  has  alfo  by  his  Spirit  begotten  them  to  new^ 
nefs  of  life,  and  by  his  grace  adopted  them  to  a 
heavenly  inbentance.  We  have  all  one  Father, 
one  God  has  created  us,  one  Spirit  has  fandiBed 
us,  one  inheritance  is  referved  for  us — All  we  are 
biedireii-^Let  m  lonre  one  another  with  a  pure 
heaore  fewetkly.  How  good  and  how  pleafant  it 
is  fopbnethrtn  to  dwell  together  in  unity  ! 

Our  God  and  Father  is  ahove  all.  He  reigns  fu- 
prenxe.  The  great  and  leading  precept  which  he 
has  given  bis  children  is,  that  thty  love  one  an. 
other.  This  is  the  royal  law-^it  is  the  end  of  the 
coiBmandmeot*  We  are  above  all  things ,  to  put 
on  charity.  Every  oppofition  to  this  law  is  rebeL 
lion  agaiuft  the  bigheft  authority. 

God  is  through  all.  His  eilencc  pervades  our 
frame,  his  eyes  feajrch  and  try  our  fouls,  his  influ- . 
encc  prefcrves  our  fpirits.  To  him  is  known  every 
malevolent,  unfodal  and  contentions  paffion  that 
moves  within  us.  Our  uncharitable  affedions  to 
one  another  are  ingratitude  and  impiety  to  him  in 
whom  we  live  and  move  and  have  our  being; 
**  God  is  love  ;  if  we  dwell  in  love,  we  dwell  in 
God,  and  he  in  us.  If  we  fay  we  love  God,  and 
ftill  hate  our  brother,  we  deceive  ourfelves  ;  for  he 
who  loveth  not  his  brother,  whom  he  haih  feen, 
how  can  he  love  God,  who«i  he  hath  not  feen  ?" 

God  is  in  all^  i.  e.  in  all  true  Chriftians  by  his 
Spirit.  Thpy  are  the  temple  of  God,  and  his  Spir- 
it dwelleth  in  them.  Every  malicious,  envious, 
revengeful  pafliion  which  the  Chriftian  indulges,  is 
an  oppofition  to  the  Spirit  of  God,  whofe  fruits  are 
love,  peace,  longfufFering,  gentlenefs  and  meek. 
nefs  ;  and  every  injury  which-he  commits  againft 
his  fellow  Chriftians^  is  an  infult  upon  that  Spirit 


^6  .  Jhaici  0f  the,  &c.      [jSe»iir;  XXIft 

which  xIveHs  in  them  ;  for  they  are  the  temple  of 
Cod,  and  if  any  man  profane  thts  temple,  him  wiU 
God  deflroy.  Chriftians  are  builded  together  fof 
an  habitatioii  of  God  through  the  Spirit ;  all  dA- 
vifions  and  feparations  among  the  members  of  thl^ 
chufd)  of  God  are  inconfiftent  with  diesr  enjoying 
the  Spirit.  He  dwells  with  thofe  win  are  medi: 
and  humble,  and  tremble  at  the  word-<HQOt  widi 
the  proud,  fdfcoiifident  and  vain. 

They  who  caufe  divifions  in  chnrehes  in  order 
to  form  new  fe6ls,  ufually  make  high  pretenfiont 
to  the  influence  of  the  Spirit,  fiut  whatever  thejr 
may  pretend,  their  condud  demonftrates,  xliat  the^ 
have  not  the  Spirit  of  God  ;  for  he  is  pot  a  %unt 
of  contention,  but  of  peace  ;  and  his  work  i$  not 
divifion  and  feparation  among  Chriftians,  but  unt» 
ty  and  Jove.  See  then  that  you  walk  worthy  of 
your  vocation,  in  all  humility,  meeknefs»  forbeijr- 
ance  and  love,  keeping  the  unity  of  the  Spirit  ii| 
the  bond  of  peace;  for  there  is  one  body,  one 
Spirit,  one  hope,  one  Lord,  one-faith,  one  bapttfax, 
one  God  and  Father  of  all,  who  is  above  all* 
through  all,  and  in  us  all. 


SERMON     XXJII. 


EFHESIANS  iv.  8-^13, 


Wh^fj^^  M.  fa^>  W^  ^^  aficndti  on  high,  he  &4 
4ui^vity  caffive,  and  gave  pfU  unto  men.     (Nam 
.  that  ke  Mjccfiicd,  vfh^t  is  $t.  but  that  he  defcended 
Jlrfi  intQ  the  loru4r  parts  of  the  earth  ?  He  that  ie^ 
J^ej^ded  is  the  fame  that  alfo  afcendcd  up  far  above 
.  a^^  k{aven^  that  he  might  Jill  ail  things. }^    And  he 
gavefome  ap/stfiles  ;  and  Jome  prophets ;  and  fomi 
evangtlifls  ;  andfome  paflors  and  teachers  ;  for  the 
perfeBing  of  ihe  faints,  for  the  work  of  the  minify 
ir^tfor  the  edifying  af  the  body  of  Chrijl,   till  we 
aU  come  in  the  unity  of  the  faUh^  and  of  the  knowl- 
edge of  the  Son  of  God  unto  a  perfeS  man,  unt^ 
P^e  w^afure  of  tbcflalurc  of  the  fulnefs  of  Chrift. 


m 


i  HE  Apofllc,  having  mentioned, 
the  7th  ycrfc,  the  grace  beftowed  on  believers** 'ac^ 
cording  to  the  meafure  of  the  gift  of  Chrift/'  im- 
inediateljr  proceeds,  in  the  words  now  read,  to  ex^ 
^lain  what  the  gifts  are  which  Chrift  has  beftowed; 
ind  to  ihcw,  <hat  they  were  difpenfed  at  his  afcen* 
fion,  according  to  the  divine  purpofe,  for  the  gen« 
eral  ediBcation  of  the  church.  *        ' 

To  prove,  that  the  afcenfion  of  Cfarfft  was  to  be 
followed  with  the  beftowment  of  fpi ritual  gifts,  he 
quotes  a  paflage  from  the  68th  pfalm.    I'  Thpv 


988  DutUsofthe       [Serm.  XXIII, 

liaft  afcended  on  high ;  thou  haft  led  captivity 
captive ;  thou  haft  received  gifts  for  mea."  That 
this  was  fpoken,  not  of  the  divine  nature,  but  of 
Chrift,  as  God  manifeft  in  the  flelh,  he  concludrs 
from  the  exp«eflion,  ^'T^ou  hafiafcendqdon  higfa/^ 
For  l^is  afcmfion  prefuppofts  a  -dtfient  iuto  the  low- 
er parts  of  the  earth.  And  he  who<thus  defcended 
is  the  fame  that  afcended  up  far  above  all  heavens, 
that  be  might  fill  all  things*  T|^(e  terms  cannot 
properly  be  applied  to  God,  who  is  a  univerfatl 
Spirit ;  nor  yet  can  they,  in  their  fuUfenfe,  beloikg 
to  David,  or  any  mer9  man;  an4  therefore  muft 
be  ifnderftood  of  Jfefus  Chrift. 

Our  Lord's  **  defcent  into  the  Iowa:  parts  of  tlw 
earth,"  may  fignify  his  incamatim;  according  to 
thefe  words  of  David,  *'My  fubftance  was^not  hid 
from  thee,  when  I  was  cuirioufly  wrought  in  the 
lower  par U  of  the  earth.'*  Or  it  may  refer  to  bis 
death  and  burial^  in  which  fenfe  the  phrafe  is  alfo 
tjfed.  ''Theytlia^  feek  to  deftroy  sne^  fitallgo* 
down  into  tkc  Igxver  parti  of  the  eai^^;"  or  into  the 
grave. 

Chrift's  exaltati9n   is  exprefied  by  his  "  afce^*. 
lAg  Up  far  above  all  fieavem" -^bove  thefe  vifible 
ftarry  heavens— —into  the  glorious   prefence  of 
Cod,  who  has  fet  his  glory  above  the  heavens. 

Elfewh^re  he  is^faid  to  be  *^mad4;  higher  than 
the  heavens ;"  and  to  be  **raifed  to  heavenly  places, 
far  above  all  principality,  and  pow^r,  and  mi^t, 
and  dominioa." 

Chrift  has  thus  afcended,  •'  that  he  might  fill  ali 
things ;"  i.  e.  mjght»  according  to  his  promife,  fill 
his  apoftles  at\d  other  difciples  with  h^savenly  gifts 
Mid  graces,  and  thus  furnith  them  to  every  work  to 
which  they  Ihould  be  called. 

*•  He  led  captivity  captivc."-*i — .This  phrafe  i# 
u fed/ in  the  OlATeftament,  to  figfify  a  cto^plcie 
conqueft  over  enemies,  efpccially  over  fucb  as  had 
formerly  b^en  vijElorious.     Thi?  ia  the  meaniqg:Of 


^itiuXXIILX  Chri/HanRtUgiom  g$^ 

it.in  the  fong  of  Deborih.  In  our  texl  it  refers  to 
Chrift's  triumph  over  Satan  and  death.  **  He,  bj^ 
his  deaths  ddivered  thofe,  who  through  fear  oi 
death  were  fafa}efi  to  bondage/' — - — *' He  fpoikd' 
priuQcipalities  and  powers,  triumtihtng  over  them 
oh.  the  crofs»"  fiat  he  ttsumphed  mote  glorioufly, 
when,  after  his  aftottifion,  he  poured  down  his  hcAy^ 
Spirit  on  his  apofths  and  difciples,  and  thus  ena« 
lAeA  them  to  caft  out  devils,  and  to  turn  finncrf 
^xkm  the  powers  of  Satan  unto  God.  He  alfo  tri* 
umpbed  over  death  in  a  mod  conrpicuous  manner^, 
when,  riling  from  the  ^ave,  afcendiilg  into  heiv^ 
en,  and  flMd^ngJbftlimiraailous  gifts,  he  demon- 
limted  hts  power  to  quicken  whom  he  would,  to^ 
call  forth  the  .dead  ffrlmi  their  graves,  and  to  ex* 
alt  belkvcra  io  an  etamal  ftate  of  glory  with  hhn^ 
fdfc 

:  **  He  gat^  gifts  to* men/'  The  eiepreffion  in  the; 
69th  Halm  is,  ^' Hn.  received  gifts  for  men."  He 
reeeivod'  fpils  from  the  Fatli^r  to  faeftow  them  oitt 
men*  V)t  haAr  pkafed  the  Father,  thbt  in  him  all 
fuluefs  fhould^dwell;  and  that  of 'hi^  fulriefs  wei 
all  (hould  receive  greee  for  grace/'  All  power,  in 
heaven  and  earth,  is .  committed  to  him.  Hence, 
when  he  commanded  bis  apoftles  to  go  forth  ^od 
in^acfa  the  gorpd,  be  prbmifedto  endue  them  with 
power  from  on  high,  by  which  they  (hould  caft- 
dut  devils,  fpeafc  with  new  teogues,  recover  the 
fick  and  defeat  all  the  power  6f  the  <inemy»  and 
thus  demonftrate  their  divindcommiffion. 

Befides  thefe  extraordinary  gifts  vouchfafed  for 
t1|e.  confirmatiofi  of  the.gofpel*  he  promifed  and 
beftowed  fuch  an  internal  infiueiice  of  the  Spirit, 
to  aecompany  the  preaching  of  the  gofpel,as  (hould 
e^n  men's  hearts  to  attend  to  it  and  believe  it.—* 
AoGordingly,  wherever  the  apoftles  went  preaching 
the  word,  multitudes  were  turned  from  darknefs  to 
light,  frOm  the. power  of  Satan  to  God,  and  from 


§9*  b»tici^a6       c^tK.  x^siit;. 

^t  vcteks  of  tke  flrih  to  uterfar  Hiaii  far  n^eiiu 

aace. 

/.  The  extraonfci^Tf  gifts  cotttftmod  oaly  far  ir 

JOsufon^  uiitil  tbe  gdfpdl  tras  cftaUiiML     TheosU 

dmanry  ifiiaraceaf'  the  Spirit  ie   alike  ncoeSurf  m 

kli  ages,  and  viiiyki  a  greater  britCs  degree^attcuA 

^  gofpel  to  Iht  md  of  the  irori^ 

Anong  the  gifts  beflk>#eil  ad  tim  eharob^  Si^ 
92mA  parttculatly  ncntteois.  the  oJUarg  appoMtadi 
far  its  ediftcatidhi.  ^Chrift  guve  fmve  apoftfa*} 
feme  prophctt ;  fame  evAogeKfli*;  .faitie  iptAaci 
and  teachers/' 

By  apoftles,  prophcto  cad  etMigelifla  aie  ititeiu^ 
ed  diofe  extl-aoidiiitny  imMftciv,  frlK>  were  fsm^ 
l^loyed  to  propagate  ths  gbfpe}  i»  the  worlds  aM^ 
who,  for  that  ptirpofe^  lifere  ettdowtd'  trkb  ttiraecU 
lous  powers.  By  paftors  and  teachers  are  generaHjF 
tmderftood  tfaofe  ordinarj  mnufters,  who  h^d  the 
dare  of  particular  diiircnes,  aid  who  were  torlHK 
eonttira^  in  fi»cce(Boii  to  the  end  of  the  worid^r*-^ 
A  firoiiar  difttn^cto  is  made  iM  the  itth  chapter 
erf  the  Firft  EpiRle  0e  the  Gorintbiami  ''  6bd  balb 
fet  fome  in  the  chiirch ;  firft  apeftlcfr ;  fccotnbmljr 
|irophets;  tbirdiy  titacfaer^ ;  itfteif  that  -taiwdm^i 
tec" 

*  The  name  of  apofites  is  e^KciaUy  applied  t^ 
ihofe,  who  were  immediately  commiAoned  bjr  Je» 
ftis  Cbrift,  to  be  witneffes  of  his  deAratesiand 
works,  bis  death  and  refarredion,  and  to  go  favtb 
and  publith  his  gofpel  among  tke^nations  of  tfatf 
earth.  To  ibefc,  as  oceafioii  required,  the  Spnit 
tevealed  the  myfte^ies  of  the  divine  willv  that  chef 
might  commu«ricate  them  to  the  world. 

Profkeis  were  men  endowed  with  fvpentatwrai 
knowledge  in  divine  dikigs ;  tbe  fcnciHedge  of  die 
ancient  fcriptnres — of  the  dodrines  and  myfterief 
of  the  gofpel'^and,  in  forae  cafes,  of  futare  erenla^ 
,iu.The(e  were  chiefly  employed  in  €f>enin9  and  r^ 
plaining  to  believers  the  great  truths  of  religion; 


"  ^vaifidifii  «r«  «^l«raUjr  fupp^od  to  frare  |iefii 
mea  emplciyed  in  propagating  the  gofpd  aaK>M; 
dlf  >B€20th^ri»,  in  founding  churches  wh^re  Chrift 
had  not  bgai;naTOed,and  ip  coafirmingt^e  church^*; 
M  wbif^t^  w^e  already ;foiui4ed.  They  are  diftin*-; 
^i(h«d  froiia  the  apoftles  only  as  their  jifts  and 
cmployns^tf  were  more  iimited  and  confined, 

PaficrSiWA  tegdufsyf^t  thofe.  who  ^bor^  ixi 
void  aft}:  doArine/efpeciaily  in  .particular  cl^urcb^ 
t%^  4ff'Wbi^  ^ey  h^d  (h^  ifmnediate  chs^rg^.  ,  As. 
the  apoftles  r^cfived  the  word  iQOre   inunedia^y 
itqm  Chrifti  tiiher  bf  his  perfpn^l  inftm£lioq^   or 
(^Ktiual  iufpiratiton^'  fo  they  from  time  ^to  time 
communicated  it  to  the  |>aftor«  and  teachers^  wbo^ 
tiBceivitg  ilirom  tbemi,  preadied  it  to  others  for  tbqix 
converiiM9^  to,  ^aiid  edificatti^n  in  the  ifai^h  of  i^^ 
goTptU    Thii   appeajT^  f^qm  Paul'^  charge  to  4ie, 
el4er9  of  £phefu5,  fr^n)  hii  inljt(u£tioii8  t$  Timo-> 
thy  .and  THWt  and  from  John's  ^ettera  tOrfbe.  an^! 
gel»  of  the  chu^^s  in  .A&f^ :     •  , ,    i 

Chrift  (gave  thePo  variotis  ofEtcers  '^  for  \h^  p^r« 
te&ing»1^  the  faifits^  for.d^  work  of  t^c  i?)iniQ;ryy^ 
fpr  ihe^fyiagof  tho  body , of  C^riil." .  Qtias  the 
yH^ds^  more  agjteeajbly  to  th^.^gii^al)  may  be  rfiii-. 
dered.  He  gave  paftors  and  teachers^  i»«ri>{^r40;/^ 
ptparing  of  holyinm  for  thi  work<>fthc'inimJlry^Jor^^^ 
the  iiifying  ^  ihf  body  fj  Chrifi.*  The  officers^' 
Irhom  Chrift  gave»  wece  to  ijQftr^6|  and  furmfib 
oibors  for  thc:  mifttftry  ;  .-and  thus  a  fucceflfion  o^ 
minifters  was  to  be  coatinued^a  tfaq  church,  for  her* 
cdifi<:atum  in  knowledge,  fn^h  and  holinefs.     .     .. 

In  the  paflage  now  e:i&plained  feveral  things  are 
fnggefted  which  deferve  our  particular  attention* 
•  I,  Jt  is  evid^it,that  pi^blic teachers  in  thechiucb 
mre  to  be  a  ^ftin^.  order  of  metK     - 


i§2h  l!)uite$  of  the       '  [^erm.  XXHf* 

Chrifl  has  given  fame  paftofs  and  teacbieitf.  He 
has  fet  fome  in  the  church ;  firft  apoftle^,  next 
prophets,  theh  teachers.     Are  £{// apoftle^  ?  Or  dfl 

prophets  ?  Or  all  teachers  ?^ By  no  means*— ^  ^ 

If  all  the  body  were  one  member,  Where  were  the 
body  ?  If  all  the  members  of'  the  church  were  to 
aflume  one  olfice,  Where  were  the  churfch  ? 

None  have  a  right  publicly  to  te^ch  in  the 
churth,  but  thofe  who  are  c^rf-*-^«r---aulhorified 
to  the  work  in  the  gofpel  way.  "  HoW  (kadi  they** 
preach,  except  they  be  fent  ?"— "  Nc'^nmn  taketh 
this  honor  to  himfelf,  but  he  Aat  is  called  of  God,  ^ 
as  was  Aaron  ;"  and  as  were  his  fons;  .  They  were 
confecratcd  by  Mofes,  God's  minifter^  according  to 
his  appointment,  that  they  might  tminifter  to  hira 
itl  the  prfeft's  office.  Corah  and  his  cotnpa&ions 
fell  under  an  awful  condemnation,  becaufe^  they 
prefumed  to  oflFer  incenfe  with  unhallowed  hands, 
pretending  that  all  the  congregation  were  holy, and 
that  one  had  as  good  a  right  as  another,  atid  they  a§ 
good  a  right  as  the  fons  of  Aaron,  to  perform  the 
folemn  fun£lions  of  the  priefthood.  To  thefe  im-* 
pious  ufurpers  Jude  compares  thofe  .ii^hO' bad  crept 
into  the  church  unaware^,  turning  the  gtace  of  God 
into  wantonnefs.  He  fays,  •*  They  have  ^one  in 
the  way  of  Cain,  run  greedily  after  the  error  of 
Balaam,  and  peri(bed  in  the  gainfayiog  of  Corah/' 
All  CbriRians  are  to  exhort,  reprove  and  comfort 
one  another,  as  there  is  occafion ;  but  public 
teaching  in  the  church  belongs  peculiarly  io  fome 
— to  thofe  who  are  given  to  be  pallors  and  teach* 
ers. 

IF.  Public  teachers  are  here  called  Chrift's  gifts^ 
"  He  gave  fome  paftors  and  teachers."     Atid  they 
are  tp  be  received  by  the   church-  in  thef  way,  in- 
which  he  fends  them. 

There  is  a  particuJaY  order,  which  Chrift  has  in* 
ftituted,  for  the  introdudk>n  of  public  teachers-— 
The  firft  apoftles   were  commiffioned  immediately 


^M.  ^Xtll.]       CArtJHan  Religion.  tg^ 

hy  Idm.  In  tHe  time  of  his  minidry  on  earth,  he 
0rdiuaed  twelve  to  preach  the  kingdom  of  God  su 
tnong  the  Jews.  After  his  refifrreQion,  he  enlarged 
their  oommiffion^  faying,  '<  Go,  preach  the  gofpel 
to  all  natiofts/'  But  for  this  work  they  muft  un^ 
deirftand  the  language  of  all  nations  ;  therefore  he 
lays,  **  Tarry  ye  at  jerufalexn,"  confine  your  min- 
iftry  tfcerc,  "  until  ye  be  endued  with  power  froni 
Oil  high/'.  On  the  day  of  Pentecoft,  which  was  a- 
bout  ten  days  after  Chrift's  afcenfion,  when  the 
twelve  apoftles,  aiid  thofe  who  had  companied  with 
them,  while  Chrift  went  in  and  out  among  them^ 
making  in  all  about  an  Hundred  and  twenty,  were 
all  gathered  together  in  one  place,  the  holy  Ghoft 
was  filed  on  them  in  miraculous  gifts,  and  there 
appeared,  oil  each  of  them,  cloven  tongues,  like  as 
of  fire,  and  they  began  to  fpeak  with  other  tongues. 
And  all  the  people,  who  were  afTembled  from  dif- 
ferent countries  to  attetid  the  feftival,  heard  them 
fpeak^  in  their  own  various  languages,  the  wonder- 
ful works  of  God.  To  this  remarkable  event  tho 
ftpoftle  refers,  wheii  he  fays  in  the  text,  "Chrift  af- 
trended  oh  high,  and  gave  gifts  to  men,  and  be  gavd 
fome  ^poftlei,  fome  prophets,  &c." 

They  who  were  thus  comroiflioned  of  heaven  to 
preach  the  gofpel,  were  authorifed  to  ordain  others. 
Paul,  after  bis  canverfiori,  prefumed  not  to  preach, 
until  Ananias,  by  immediate  dire£^ion  from  Chrift, 
liad  informed  him,  that  he  was  chofeh  to  this  work, 
and  had  confiroied  the  informiation  by  a  miracle* 
Afterward  Paul  came  to  Jerufalem,  and  was  there 
teceived  by  the  apoftles.  And  when  he  was  about 
lo  go,  in  company  with  Barnabas,  on  a  tniflion  to 
the  Heathens,  they  were  both  fcparated  to  thismif- 
fion,  by  the  prophets  and  elders  of  the  church,who 
£aft:td  and  prayed,  and  laid  their  hands  on  theni 
and  fent  them  away. 

Timothy  was  ordained  a  biihop  or  elder  by  thi 
laying  on  of  the  hands  of  the  prcibytcry»  ■*  * 
T 


©94  ^^^^^  ^/^^       [SeAm.  Xxiit; 

And  the  things,  which  he  bad  received,  the  ramcf 
he  was  to  commit  to  faithful  meh,  who  (hould  be 
able  to  teach  others  alfo. 

When  Paul  and  Barnabas  wfcnt  forth  preaching 
the  gofpel  and  plan  ing  churches  anfbrlg  the  Gen« 
tiles,  tkfy  ordained  elders  in  every  church. 

Titus,  who  was  a  minifter  in  the  Ifle  of  Crete, 
was  left  there  by  Paul,  for  this,  among  other  pur- 
pofes,  "  thit  he  might  ordain  elders  in  every  city" 
*— If  the  elderlhip  might  be  aflfumed  at  pleafure,  or 
conferred  by  private  hands,  why  Ibould  Titus  be 
left  in  Crete  to  ordain  elders  ? 

Chrift  gave  paftors  and  teachers,  not  oitlv  ta 
pireach  his  gofpel,  but  to  train  up  and  prepare  holy 
tnen  for  the  fame  work.  They  who  undertake  this 
facrtd  work  fliould  be  faints  ;  but  it  is  not  rverf 
faint  who  is  qualified  for  it.  There  muft  be  a  pre- 
vious education.  They  who  defire  the  minifte-. 
rial  office  (hould  be  fitted  for  it  under  the  inQruc- 
tions,  and  fent  forth  under  the  recommendations 
of  teachers  already  in  office.  This  our  apofild 
plainly  fignifies,  when  he  fays,  Chrift  gave  apof* 
ties,  prouhers  and  teatrhers,  at  his  afcenfion,  *'  in 
order  to  the  pirfe£ling  of  faints  for  the  work  of  thel 
ininiflry/' 

.  We  find,  in  fcript'ire,  no  inftancc  of  ordlnafioit 
to  the  minifterial  ofliee,  by  any  other  than  elders 
of  churches.  Evefy  church  has  a  right  to  chooft 
her  own  minifter ;  but  his  indu^ion  into  office 
muft  be  by  the  bands  of  the  preft)ytery.  Whcis 
fomeweie  to  be  appointed  to  prefide  over  the 
church  ftock,  and  the  daily  miniftrarions  to  the 
poor,  the  apoftles  referred  the  choice  of  the  perfons 
to  the  multitude  of  the  drfciples  ;  but  the  ordina* 
tim  they  referved  to  themfelves.  They  faid,  "  Look 
ye  out  feren  men  of  honeft  report — whom  we  may 
appoint  over  this  bufinefs." 

As  the  approbation  of  elders  was  ireceflary  to 
autliorife  n^eu  to  preach  the  gofpel, fo  wefiody  that! 


S-ERM.  XXIir.}        Chtijlian  Rellpon.  ^55 

tbe  apoflles,  for  the  prevention  of*  fraud  and  im- 
pofition*  fent  forth  their  preachers  with  written  tef- 
timonials.  This  appears,  from  the  hiftory  of  ihe 
Ads  and  from  Paul's  epiftles,  to  have  been  an  uni- 
form praflice.  And  the  churches  were  never  tci 
receive  a  flranger,  in  the  capacity  of  a  minifter,  un* 
lefs  he  could  exhibit  fome  evidence,  that  he  was 
not  only  a  chriftian,  but  a  minifter,  approved  of 
his  brethren.  It  was  a  fign  of  great  degeneracy  in 
the  church  of  Thyatira,  that  fhe  fuffered  thofe  to 
teach  who  faid  they  were  prophets,  but  brought 
no  credentials  of  their  prophetic  charafter,  Tbe 
ehurch  of  Ephefus,  on  the  contraiy,  was  commend- 
edfhecaufe  fhc  could  not  bear  them  who  were  evil ;' 
—but  tried  them,  who  faid  they  were  apoftles,  and 
were  not,  and  found  them  liars. 

III.  Minillers  arc  to  be  men  endued  with  gifts 
fuitablc  to  the  work  to  which  they  are  called. 

As  in  the  early  days  of  the  gofpel,  public  teach-* 
crs  were  called  to  extraordinary  fervices,  fo  thejr 
were  endued  with  extraordinary  gifts  :  But  thefe 
gifts  vf^Yt  only  for  a  feafon.  The  apoftle  fays, 
*♦  Whether  there  be  prophefies,  they  ftiall  fail ; — 
whether  there  be  tongues,  they  fhall  ceafe ;  wheth- 
er there  be  knowledge,"  immediately  infpi red  know- 
ledge, "  it  fhall  vanifh  away." 

Since  the  gofpel  is  fully  eflablifhed,  the  miracles 
which  attended  ns  firft  publication  are  no  longer 
of  ufe  ;  and  Cnce  it  communicates  to  us  all  things, 
which  pertain  to  life  and  godlinefs,  there  is  no  far- 
ther need  of  infpiration.  The  apoRle  tells  Timo- 
Ay,  that  the  fcriptures  are  able  to  make  the  man 
of  God  perfed,  wife  to  falvationj  and  furnilhed 
unto  every  good  work. 

But  as  the  bufinefs  of  a  minifter  is  to  teach  men 
the  things,  which  Chrift  has  commanded  in  the  ho- 
ly fcriplures,  fo  it  is  neceffary  that  he  himfelf 
fhould  be  fully  inftrufted  in  them.  One  who  un- 
dertakes   to  teach  others,   fhould  well  underftand, 

T2 


»g6       »  Dutks  of  the   \       [Sh»m.  ^X|IL 

firmly  bcKeve,  aTdently  love^  and  pra£tical]y  tx^ 
croplify  the  religion  which  be  testchea.  He  fhould 
tkot  be  a  novice  y  but  one  who  holds  fail  the  idith^ 
ful  word,  as  he  has  been  ta^ught ;  and  one  who  .  l^y 
p)un4  dodrine  is  able  (o  exhprc  and  lo  convincf' 
gairifayers.  He^ftiould  be  apt  to  teach,  having  not 
^ly  a  good  knuiv ledge,  but  an  eafy  facuUj*  of 
communicating  to  others  the  knowledge  which  he 
|ias  in  xhe  dofilrines  and  duties  of  the  gofpeK  That 
he  may  he  aWe  rightly  to  divide  the  word  of  truth, 
he  mulk  apply  hinxfelf  to  Kudy,  and  give  attend.^ 
ance  to  reading, 

in  the  early  day^  of  the  gcwpel,  as  there  were  o*. 
vangelids,  who  went  forth  to  preach  the  gpfpe^,^ 
where  Chrill  had  not  been  named  ;  fo  there  wcvc 
paftois  and  teachers,,  who  had  the  immediate  car^ 
gf  churches  already  eftablifbed.  Theft  the  apoftle 
charges  to  take  heed  to  the  flocks,  over  which  they 
were  made  ovcrfeers.  Miniljers  are  not  to  enter 
into  each  other's  labors,  but  to  move  wjrthin:  their 
lefpeQive  meafures  and  tines. 

IV.  The  great  objeO;  of  the  g«>fp«l  nriniflry  if 
the  building  up  of  the  church  of  Cbrift.  Wbca 
he  afcendcd,  be  gave  pallors:  and  teachers-— **  for 
the  edifying  of  his  body.'' 

The  church  is  edified,  when  fire  ineroafes  by  th^ 
addition  of  rttvv  members  ;  and  when  (be  becomes 
more  holy  by  the  religious  improvements  of  her 
prefcnt  members.  In  both  thefe  ways,  the  minif-^ 
try  is  intended  for  the  edification  of  the  church* 

Minifters  fhould  fo  fpeak  the  word,  as  to  cot)<^ 
vince  gainfayers,  awaken  the  carelefs,  reclaim  tbcj 
erroneous,  inftrudl  the  ignorant,  and  turn  them 
from  darknefs  to  light,  and  from  the  power  of  S^i 
tan  unto  God.  **  The  fervant  of  the  Lord  muft 
not  tlrive;  but  be  gentle,  apt  to  teach,  patient^  ii^ 
m^eknefs,  in(lru£ling  them  who  oppofe  themfelvcsi^ 
if  peradventure  God  will  give  tliexn  repenU^ce,.  tor 


Aik4k.  XKUtJ       fkrijlim  *€%/w.  f^y 

llic  fiicinowledlging  of  the  trutb,   ihat  thiey  tnay 
re^vtr  themfelves  out  of  tbe  fnare  of  the  devil/* 

Yon  will  obferve  ;  the  apoftle  cxpreffes  ihc  (uo* 
ceft  of  the  gofpd  by  the  phrafe  of  edijying  Cfiirfjf$ 
"boiy^  becaufe  wherever  bis  reltgion  prevails  in  mcn*s 
ile^rt^  there  will  be  a  difpofition  to  come  wicbm 
his  church  and  attend  on  bis  ordinances.  Re»l 
tonverrs  will  not  be  indiflFerent  lo  the  edilifrarion  of 
Chritt's  houfe ;  much  lefs  will  they  feel  9  deOre  to 

^l   it   down, They  will   not  retad  and  divide 

Cbtid's  body ;  but  fedc  to  prcfer\'e  its  foundnefs 
and  prt>mote  its  growth.  They  who,  in  the  apof- 
tlc's  days,  wfere  fonverted  to  the  faith  of  the  gofpel, 
irotnediately  joined  thcmfelves  to  the  Lord.  The 
^Increire  and  union  of  the  church  are  the  imitiediate 
^flFe3s  of  a  real  revival  of  religion. 

The  miniftry  is  deligned  for  the  improvement  of 
faints,  as  well  as  for  the  converfion  of  finners.  .■  ■ 
They  who  view  themfelves  as  regenerate,  are  not 
to  fuppofe^  that  they  have  already  attained — but 
they  are  to  go  on  to  perfe^ion.  For  this  end  they 
^re  to  attend  on  the  appointed  miniftration  of  the 
word  ;  and  to  this  end  the  miniftration  of  it  (hould 
be  adapted.  The  apoftles  warned  every  roan,  and 
taught  every  man  in  all  wifdom,  that  they  might 
prefent  every  man  perfeft  in  Chrift  Jefus. 

Paftors  and  teachers  are  given  iot  the  edifying  of 
Chrift's  body,  •'  till  we  all  cotne  in  the  unity  of  the 
foitfa,  and  of  the  knowledge  of  the  Son  of  God,  to  a 
perfe£t  man,  to  the  meafure  of  the  ftature  of  the 
fulnefs  of  Chrift/' 

•*  There  is  one  faith  ;"  and  we  (Lould  all  come 
to  fuch  a  good,  uuderftanding  in  the  doflrines  of 
Chrift,  as  to  have  this  one — this  like  precious  faith  ; 
or,  if  we  differ  in  fentiment,  ftiU  to  maintain  that 
unity  of  affedion  which  is  the  fruit  of  faith.  We 
ftould  all  mind  one  and  the  fame  grand  objeftjthe^ 
i(:ommo];i  falvation. 


^^  .     Dutksofihc  J;Serm.  XXm, 

Chriftians  majr  have  various  opinions  about  the 
le(s  important  do£lrines  of  religion  ;  but  true  faith 
Jias  tJ^e  fame  influence  in  all.  It  works  by  l0ve, 
,and*  purified  the  heart.  So  far,  therefore,  as  w« 
walk  together  in  mutual  peace  zjid  loye,  and  in  o- 
bedience  to  our  common  Lord,  we  may  be  faid  (p 
have  come  to  tbe  unity  of  the  faith. 

The  apoftle  mentions  alfo  the  unity  of  the  knota^ 
ledge  of  Chrift.  All  Chriftians  profefs  to  b^li^ve in 
him  as  their  teacher  and  Savior.  B\^t  unlefs  this 
profeffion  is  accompanied  with  a  love  of  his  preu 
cepts  and  a  conformity  to  his  example,  it  avails  us 
nothing.  **  Why  call  ye  me,  Lord,  Lord,  and  do 
not  the  things  which  I  fay?"  To  come  to  the  know- 
ledge of  Chrift,  is  to  have  the  fame  mind  as  was  19 
him,  and  to  walk  as  be  walked.  So  far  as  we  agree 
in  that  holy  temper  and  hfe,  which  his  example 
exhibits,  and  his  gofpel  requires,  we  conxe  to  the 
unity  of  the  knowledge  of  him. 

As  our  conformity  to  Chrift  will  not  be  perfefl 
in  this  world,  we  never  muft  reft  in  attainments  al- 
ready made,  but  continually  afpire  to  the  charac- 
ter of  a  perfect  man — to  the  meafure  of  the  Rature 
of  the  fulnefs  of  Chrift:.  We  muft  labor  to  become 
Chriftians  of  full  maturity  and  ripenefs  in  all  thofe 
heavenly  graces  which  are  derived  from  him.  The 
apoftle  fays  of  himfclf,  *'  I  prefs  toward  the  mark 
for  the  prize  of  the  high  calling  of*  God  in  Chrift 
Jefu«."  He  adds,  "Let  us,  as  many  as  are  perfeQij 
be  thus  minded," 

REFLECTIONS. 

1.  Our  fubjeft  fhould  lead  U5  to  adore  the  wif. 
dom  of  God  in  the  provifion  made  for  our  edifica- 
tion in  knowledge  and  holinefs. 

He  has  given  apoftles  and  prophets,  paftors  and' 
teachers,  for  the  edifying  of   the  body  of  Chrift. — 
He  has  adapted  his  gifts    to  different  conditions  of 


SxtU.  :XXin.]     .  ChriJHan  ReKgtm.  spji 

.Ae  church.  In  its  fir  ft  ages  there  w^re  apoftles— ^ 
in  ks  ordinary  ftate  there  are  paftorn.  Since  ihe 
.public  tniniftraion  of  the  word  is.  ai^  inftitUtion  of 
4[)hu(jt,  d^figned  for  the  happinefs  of  fallen  men^ 
JHOW  incxcufable  are  they  who  dcfpife  it  ft  If  this 
13. a  mean  of  converting  finners;  they  who  arecon« 
fcious  of  their  impenitent  and  guilty  flate,  fliould 
fcek  the  grace  and  mercy  of  God  for  their  renova^^ 
tion  and  forgivenefs,  by  si  faithitil  attendance  oq 
this  inftitutton.  If  tbcy  put  the  Word-of  God  from 
tbem,  they  jud^e  tbemlelves  unworthy  of  eternal 
life.  If  the  miniftry  is  defigned  for  the  improve* 
tii  nt  of  faints  in  knowledge  and  faith,  let  none,  in 
the  pride  of  their  own  fufficiency,  turn  away  from 

it.     Are   you   already  perfeS  ? If  not  then 

you  need  the  means  of  edification — ufe  them  with 
diligeriCQ  while  you  are  in  this  world.:  In  the  fu-r 
ture  you  will  not  need  them  ;~there  you  will 
come  to  perfeft  men* 

s.  If  Chrift  has  given  paftors  and  teachei^  fof 
our  edification,  till  we  come  in  the  unity  of  faith 
and  knowledge  to  more  perfeft  men — then  fuch  a 
condud  in  minifters,  or  in  private  Chriftians,  as 
tends  to  difunite  the  bodv  of  Chrift,  muft  be  highly 
pffenfive  to  him.  Mmifters  ftiould.remdnber,thae 
Xhfiy  are  ordained  to  bring  nveato.  a  unity  in  the 
faith  and  knowledge  of  Chrift,  and  in  love  and  af- 
feflion  to  oas  another.  They  ftiould  unite  their 
influence  to  accomolifli  this  end.  If  they  caufe 
divifions  and  offences,  they  walk  contrary  to  the/ 
4  >ftrine  which  they  have  received.  They  ferve 
not  the  Lord  Jefus.  Chriftians  fhould  wak  to- 
gether in  love,  and  ftudy  the  things  which  make 
for  peace,  both  in  the  churc|i  of  which  they  are 
members,  and  among  other  churches  of  our  com- 
mon Lord. 

3    What  caufe  have  we  to  be  humble,  that,  un- 
der our  means  of  growth,    we  fall    fo  much  below. 
the  ftdture  of  perfe£l  men  ?    Let  us  compare  our-, 
T4 


|00  duties  of  Mr,  Be.    [Siitif.  XXllU 

(elrcs  with  the  precepts  and  pattern  of  JdtES  Cliril(« 
How  much  we  come  fliort  of  that  purity  which  hit, 
gofpel  requires^  and  which  his  life  in  the  flefli  tk^ 
eroplified  ?  It  would  be  ufeful,  that  we  (hould  t^kb 
a  frequent  review  of  our  lives^-^that  we  fitould  dsLi« 
ly  examine  the  temper  of  our  hearts.  Thus  w* 
tnay  learn  what  manner  of  fpirit  we  are  of-^^H^Hat 
pTOgrefs  we  make,  or  whether  any  at  all***-in  what 
7erped:s  our  tempers  need  corre^icn,  and  our  livei 
amendment-^-^and  thus  we  (hall  be  excited  to  tome 
to  the  throne  of  grace,  that  we  may  obtain  grace  t<^ 
help  in  the  time  of  need. 

4.  Lee  us  make  continual  improvement  in  reli^ 
gion.  This  is  the  beft  evidence  of  our  ifincerity.— ^ 
Chrifl,  who  has  given  pallors  and  teachers  for  th^ 
sniniftry,  has  a  fulnefs  of  the  spirit  at  his  difpofah 
Of  his  fulnefs  we  may  receive  grace  fuited  to  our 
cafes,  and  equal  to  our  wants.  While  we  attcniH 
on  his  inftitutions,  let  us  implore  his  bleffing  to  ac*' 
company  them;  and  thus  endeavor  to  rlfo  above 
ihe  world,  to  purge  away  our  remaining  colrup* 
tions,  to  ftrengthen  every  holy  principle,  and  to 
abound  more  and  mere  in  every  grace  and  good 
work,  till  we  come,  in  the  unity  of  the  faith  and  of 
the  knowledge  of  the  Son  of  God,  to  a  perfeft  imd, 
to  the  meafure  of  tfaeftature  of  the  fulnefs  crfChrift. 


8  E  |L  M  p  fJ  ;xxiY^ 


ffmsiASSiv.  ti»t^i^. 


jfkai  Vit  hmctjorih  he  no  fnore  childrenj  toffti  to  c%^ 
fro^  and  carritd  about  with  every  wind  oj  doHrine^ 
by  thejleight  oJmt%  and  cunning  craftings,  wheri^ 
by  they  lie  in  tvait  to  deceive ;  but /peaking  the  truth 
in  lovCf  may  groto  up  info  him  in  all  things^  which 
is  the  head,  even  khrijl  ;  from  whom  ike  whole 
body,  Jitly  pined  together,  and  ccmfaBed  ly  that 
which  every  joint  Jupplieili^  according  to  the  effcQual 
working  in  the  meajure  of  every  part^  fnahth  in^ 
^eafe  to  H^  edifying  of  itfelf  in  l(yue. 

In  the  preceding  verfes,  the  Apoftl* 
cMerVes,  that  Chrift  inftituted  the  gofpel  mimftry, 
for  the  edification  of  his  body,  the  church,  until 
we  all  come,  in  the  unity  of  the  faith  and  knowL 
edge  of  Chrift,  unto  a  perfefil  man.  Wherein  this 
complete  manhood  confifts,  and  by  what  means  wi 
muft  endeavor  to  '  attain  it,  he  inftruas  us  in  the 
#6rds  which  have  been  read. 

Chriftian  maturity  is  a  fteady  belief  of,  and  obe- 
dience to  the  gofpel,  in  oppofition  to  ficklenefs  and 
mconftancy.  The  way  in  which  we  are  to  obtain  and 
prefcrve  this  maturity  in  unioij  with  Jefus  Chrift, 
from  whom  the  whole  body  of  believers,  compared 
snxd  cemented  together  by  every  joint  of  fupply,  ac* 


^M  ^  PutUso/tbe.  .     [Serm.  XXIV, 

cording  to  its  power  in  the  proportion  of  every  part, 
maketh  increafc  of  the  body  to  the  edifying  of  it- 
felf  in  love. 

The  Apoftle  here  defcribes  the  perfeft  man,  or 
mature  Chriftian,  both,  ^eg^tively  an<|  pofitively. 
He  is  not  a  child  toffed  to  and  fro,  and  carried  a« 
|)out  with  every  wind  of  dodrine  :  But  he  is  one, 
who,  having  embraced  and  profefled  the  truth 
with  a  real  love  of  it,  grows  ^ip  into  Chrift  in  all 
things. 

Wc  will,  firft,  confider  the  negative  part  of  thisi 
defcription. 

Chrift  inftituted  the  gofpel  mini  dry,  that  be- 
lievers, arriving  to  maturity  io  faith  and  knowl- 
edge, (hould  «o  more  be  children,  toffed  to  and 
fro,  and  driven  about  with  every  wind,  by  the 
fleight  of  men,  and  the  cunning  craftings,  whereby 
ihey  lie  in  wait  to  deceive. 

Several  metaphors  are  here  ufed  to  exprefs  that 
weaknefs  and  verfatility,  which  forae  difcover,  and 
which  honeft  Chrifti^ns,  under  the  miniftry  of  the 
word,  will  endeavor  to  outgrow. 
-1.  Chriftiana  nxuft  hot  remain  children. 

In  humility,  meeknefs  and  teachablciiefs  let  them, 
be  children  ;  but  in  underftanding,  conftancy  and 
fortitude  they  (houlci  be  meij.  While,  as  new  bora 
babes,  they  defire  the  fincere  milk  of  thq  wprd^^  1?^ 
them  fo  ufe  it  as  to  grow  thereby. 

**  Call  no  man  your  father  on  earth,"  fays  our, 
Lx)rd,  **  for  one  is  your  Father  in  heaven."  Chil- 
dren have  but  little  knowledge,  and  but  a  weal; 
judgment.  ,  They  are  guided  more  by  ihe  opinions, 
of  others,  tha*n  by  perfonal  conviftion.  They  may 
be  led  right  or  wrong,  according  as  the  examples 
which  tliey  fee,  and  the  counfels  which  they  hear, 
are  good,  or  evil.  They  believe  hafiily,  and  a£l 
implicitly.  They  are  governed  by  paffion  more 
than  reafon — by  feeling  more  than  judgment.—^ 
Now,  in  diftinftion   from  this  childifli  temper,   \^ 


3«iM.  XXIV,]         CAriJiah  Religion.  305 

ye  fully  ffcKMad^d  in  yojir  own  ini^<l^.  .  Ju^gi^fof 
yourfelves  what  is  right.  Prove  all  things,  an4 
l^ld  that  which  is  good.  Make  the  woi^d  of  truth, 
not  the  opinions  of  men,  the  rule  of  your  faith  afi4 
€ondu&.  Follow  no  man  blindly,  but  look  well 
to  your  goiogj^.  Judge  of  truth  and  error— rpf 
jigbt  aind  wrongs  not  by  yOur.  Qccalional  feelings^ 
or  the  current  of  your  jiffeftion?  i  but  by  the  caln^ 
and  folber  exercife  of  your  underfianding. 
.  St.  The  Apoflle  cautions  us,  that  we  bje  not  tojfti 
to  andjro^  like  a  0)ip  rolling  on  the  waves.  **  He 
that  wavereth/'  fays  Saint  James,  "  is  like  a  wave 
of  the  fea,  driven  with  the  wind  and  tofled.  Let 
not  that  man  think  that  he  fhall  receive  any  thing 
of  the  Lord.  The  doubleminded  man  is  unliable 
in  all  his  ways."  In  oppoGtion  to  this  un« 
liable,  flu£luating  temper,  we  are  required  to  '*  hold 
fad  the  profeflion  of  our  faith,  without  wavering." 

The  man  who,  without  principle,  knowledge 
and  judgment,  aflumes  the  high  profeflion  of  the 
Chriflian,  may  appear  fteady  in  a  calm  feafon  : 
But,  in  times  of  temptation,  he  will  be  like  a  fiiip 
without  pilot,  anchor  or  ballail,  tofled  about  by 
the  power  of  a  temped.  He  is  at  the  mercy  of  ev^ 
ery  rude  guft.  He  is  driven  in  any  direfiion,  as 
the  wind  happens  to  blow.  He  is  elevated  high, 
or  funk  low,  as  the  waves  rife  or  fall.  He  makes 
no  port ;  but  floating  at  large,  on  the  troubled  eU 
ement,  he  is,  every  moment,  in  danger  of  fhip- 
wreck. 

The  Chriftian,  who  embarks  for  the  heavenly 
world,  muft  confider,  that  the  ocean  on  which  he 
fails,  is  fubje£l  to  changing  winds,  and  perilous 
florms.  He  raufl  not  promife  himfdf  fmooth  wa- 
ters, foft  gales  and  clear  ikies  ;  but  go  provided  for 
all  kinds  of  weather.  The  word  of  truth  muft  be 
his  compafs,  and  faith  his  pilot ;  hope  muft  be  his 
anchor,  and  knowledge  and  good  works  his  ballaft ; 
prudence  muft  keep  the  watch,    and  fober   reafon 


Jiold  the  helm.     T^^^s  h%  Uiky  fail  Vriih  fafety  ift 
ill  feafons. 

3.  We  mud  Mt6€  carried  iim  wiih  eit¥y  xuiffJl 
cJdeSrine.  •     • 

Falfe  doarifles,  like  mtids;  ^te  Wonering  m€ 
unftendy.  They  blrlw  fronci  no  cer(ain  poirtt ;  but 
in  all  djieaions  ;  and  they  frequetitly,  and  fomfe*. 
times  fuddehly,  ftiTt  tht4r  cotirfe.  They  male* 
great  noife  and  buftle,  difturb  the  atmofphe^e.  audj 
py  their  violent  ttiotiotis,  they  fpread  confufion 
ind  ruin.  Light  bodies  are  eafily  taken  up  and 
driven  about  by  every  wind  that  blows.  The  |ale 
ivhich  cleanfes  the  wheat,  difperfes  the  chaff.  Th* 
deep  rooted  oak  (lands  firm  in  its  place,  while  th^ 
dry  leaves  beneath  it  are  caught  up,  wafted  around, 
and  made  the  fport  of  every  guft.  So  the  fcncere 
thriftian,  rooted  and  grounded  in  the  truth,  and 
grown  up  to  maturity  in  faith  ind  knowledge,  is 
ftedfaft  in  bis  religion,  whatever  (lorms  may  affauU 
Jiim.  He  remaitos  in  his  pUce,  whatever  winds 
may  blow.  Bat  the  light  and  chaffy  ChriAian  ; . 
ihe  hypocritical,  unprincipled  profeffbr,  is  eafily 
carried  about  by  divers  and  ftrange  doClrines.  H4 
ihifts  his  courfe  and  changes  his  diredion,  as  the 
tfind  of  popular  opinion  happens  to  drive, 

}f  we  would  be  conftant  in  our  religion,  we  mull 
be  rooted  in  faith  and  love. 

4.  The  Apoflle  warns  us,  that  we  are  iti  danger 
from  the  Jieight  of  men,  and  ihe  cunmng  craftings 
whereby  they  lie  in  wait  to  deceive. 

The  true  piiniflers  of  Chrift  ufe  great  plainnef^ 
of  fpeech,'and  hy  manifeftaiion  of  the  truth  com- 
mend thcmfelves  to  the  confciences  of  men.  Cor- 
rupt teachers  ufe  height  and  craft,  that  they  may 
enfnare  the  fimple,  and  decoy  the  unfufpeding, 
and  thus  make  profelytes  to  their  party. 

Chriftians  (hould  beware  of  evil  workers,  and 
watch  againfl  their  difhoncft  arts.  That  they  may 
efcapc  the  dangers  to  which    they    are   cxpofed  ii\ 


€;orrupt.tim,es,  they  muft  attend  to  the  plaijiand. 
obvious  precepts  and  doClrines^  of  the  gofpel,  make 
tficft  their  rule,  and  qonfent  to  no  opinion,  or  prac« 
tic^  inconfiflent;  with  them,  however  plaufibly  it 
n>ay  be  recommended.  The]^^  muft  fumiih  them* 
fely^  with  (ufch  }:n;owledg€  iti  divine  things,  as  to 
dircern  the  defigns^  ?i»d  efcape  the  artifice  of  evil 
men  and  feducers. 

Tfa?t  G;hri{iians  ip^ay  the  better  fccure  themfelve^ 
from  feduClion,  the  gofpel  has  warned  them  of  the 
yaripus  crafts  of  thofe  who  lie  in  wait  for  them. 

Peceivers  come  in  Iheep's  clothing  ;  with  an  of- 
ten tation  of  uncommon  humility,  meeknefe  and 
lieayenUnefs  ;  but  inwardly,  they  aife  raventr^ 
Wolves,  whpfq  reU  aim  is  to  fcatter  and  devour 
the  (he;p. 

They  are  deceitful  workers,  transforming  them- 
felves  into  apoftles  of  Chrill,  and  minifters  of  righ- 
feoufncfs  ;  and  thus  corrupting  men  from  the  fim- 
'  plicity  that  is  in  Chrift ;  even  as  Sat<in  transform^ 
cd  himfelf  ipto  acn  angel  of  light,  and  through  his 
fubtilty  beguiled  Eve  from  her  fidelity  to  God. 
Like  him",  they  make  Cautious  advances,  not  alarm- 
ing men,  at  firft,  by  the  grofieft  errors  ;  but  lead« 
ing  them  along,  ftep  by  ftep,  from  fmaller  errors 
to  greater.  Thus  they  wax  worfe  and  worfe,  de- 
ceiving, tnd  being  deceived. 

They  praftife  not  their  »rt^  direftly  on  thofe, 
who,  by  rciifon  of  ufe,  have  their  fenfes  exercifed' 
to  difcertt  both  good  and  evil ;  but  they  beguile 
tinftable  fouly^,  deceive  the  hearts  of  the  fimple, 
creep  into  hoafes  apd  lead  captive  the  more  tender 
fex,  and,  by  their  means,  fubvert  whole  ,  boufcs, 
teaching  things  which  they  ought  not,  for  filthy 
lucre's  fake. 

Such  teachers  difcover  a  peculiar  malignity  a- 
gainft  the  true  minifters  of  Chrift.  Paul  fpeaking 
to  the,  Galatians  concerning  the  deceivers  who  were 
ao^ong  them,   fays,  ['  They  zealoufly  affea  you, 


3o6  •  Duties  of  the      '  .    iStRu.XXTVl 

but  not  well  ; — they  would  exclude  us,  that  you 
might  aflFeft  them."  Thefe  crafty  and  deCgning 
preachers  appeared  among  the  Corinthians.  There 
they  rep refented  Paul  as  making  the  gofpel  bur- 
denfomc,  while  they  preached  it  freely,  and  with-. 
out  a  reward*  And  yet  the  reverfe  was  true.  They, 
by  their  infidious  arts,  devouYed  thofe  among 
whom  they  went,  and  even  brought  them  into 
bondage ;  while  Paul  made  the  gofpel  without 
charge ;  and  though  he  afferted  his  right  to  live  of 
the  gofpel,  yet  he  waved  the  right,  or  ufed  it  with 
fuch  moderation,  as  to  give  no  caufe  of  complaint. 

Deceivers  are  confined  to  no  fphere,  and  govern- 
ed by  no  rule  ;  but  ftretch  themfelves  beyond  their 
line,  enter  into  other  men's  labors,  and  build  an- 
other man's  foundation.  Thus  they  caufe  divif- 
ions  and  offences,  contrary  to  the  do^rine  of  peace 
and  unity  which  the  churches  have  received. 

They  pretend  to  fuperior  fanQity,  and  fay  to 
others,  **  Stand  by  yourfelves,  come  not  near  to 
us  ;  for  we  are  holier  than  you ;"  when,  in  reality, 
"  they  who  thus  feparate  themfelves,  are  fenfual, 
and  have  not  the  Spirit." 

They  are  watchful  to  take  advantage  of  any  un- 
happy circumftance  in  a  church,  fuch  as  the  dif- 
cipline  of  an  offender,  the  dfeath  of  a  minifter,  or 
accidental  contention,  and,  by  fuch  means,  to  in- 
troduce and  eftabliih  thenifelves.  Paul  fays  to  the 
EpheGans,  am6ng  whom  he  had  preached  for  lev- 
cral  years,  "  I  know  that,  after  my  departure,  ftiall 
grievous  wolves  enter  in  among  you,  not  fparing 
the  flock  ;  yea,  even  if  your  own  felves  fhall  mea 
^rife  fpeaking  perverfe  things,  to  draw  away  difci- 
pies  after  Ihem."  ' 

Such  teachers  labor  to  unfettle  men's  minds 
from  the  edablifhed  order  of  the  gofpel,  and  to 
prejudice  them  againft  the  regular  maintenance  of 
ihe  miniftry.  rcprefenting  all  order  in  churches  as 
tyranny,  and  all  ftated  prOvilion  for  (be  miniftry, 


feRM.XXlV.j    Chri/HanRiligiok  goy 

as  oppreffion.  They  promife  men  liberty;  bo* 
are  themfelves  the  fervants  of  corruption.  Thcj^ 
fpeak  evil  of  things  whi<^h  (bey  underftand  not^ 
and  allure  through  the  lufts  of  the  flelh,  thofei 
tvho  were  clean  elcaped  from  them  who  live  ia 
*rror. 

The  gofpel  has  thus  particularly  informed  utf 
of  the  cunning  craftings  of  thofe  who  lie  in  wait 
to  deceive,  that  we  may  not  be  led  away  by  tho 
error  of  the  wicked^  nor  fall  from  our  own  fledfaft* 
iiefs. 

We  have  confidered  the  negative  part  of  the 
defcviption  given  of  the  mature  Chriflian. 

We  will  now,  fecondly,  attend  to  the  pofitivd 
part.  The  Chriflian,  •'  fpeaking  the  truth  in  love^ 
fhould  grow  up  in  all  things  in»o  Chrift." 

I .  We  muft  •'  fpeak  the  truth  in  love ;"  or  "  be 
fincere  in  love  /'  as  the  margin  reads.  The  word 
is  of  an  eKtenfive  Ggnilication.  It  imports,  to  re^ 
eeive,  retain  and  ob  y  the  truth,  as  well  as  to  (peak 
or  profefs  it.     Particularly  ; 

We  Ihould  acquire  a  good  doElrinal  knowUdge  of 
the  tru.h  as  it  is  in  Jelus.  We  (hould  examine 
the  evidences  of  our  re  igion,  that  we  may  be  able 
to  give  an  anfwer  to  every  man  who  alks  the  rea- 
fon  of  our  faith  ;  and  we  (hould  acquaint  our« 
fclves  with  the  dodrin-^s  and  precepts  of  the  gof- 
pel, that  we  may  difcern  things  which  differ,  and 
app  ove  thofe  that  are  excellenf. 

We  (hould  be  well  ejlablijhed  in  the  truth.  'The 
Apoftle  tells  the  Corinthians,  "  His  preaching  was 
not  with  enticing  words  of  men's  wifdom,  but  ia 
demonftration  of  the  Spirit  and  of  power,  that  their 
fai'h  might  not  (land  in  the  wifdom  of  men,  but 
in  the  power  of  God."  He  expreflTes  his  deiire  fof 
the  CoJolTians,  "  that  they  might  attain  to  the  full 
affurance  of  underftauding  in  the  acknowledg- 
ment of  the  gofpel,  left  any  man  (hould  beguile 
them  with  enticing  words."     He  rejoiced  to  *'  be* 


|oS  3uii^  ^  th         (Snu.  XXIV; 

Md  ^r  order»  ^nd  the  ftedfaftnefs.  of  their  faitii 
ill  Chrift/*  And  he  exhoru  them  to  ''  walk  1^ 
phrift,  rodted  aod  built  up  in  him»  and  eftablifli^ 
in  the  faith,  as  they  have  beert  taught/' 
.  We  fhpuJd  fee.  that  pur  hearts  4re  w^ormei  toi 
the  truth.  One  may  have  a  good  knowledge  c^ 
^e  evidences  ahd  do£lrine^  of  the  gofpel,  axid  yet 
)>e  a  (Iranger  to  the  power  of  it;  Such  a  man  ia 
it  able  to  be  carried  about  with  every  wind  of  doc-f 
trine,  aod  to  make  (hipwrcck  of  his  faith,  in  tem« 
peftuous  feafbns;  Our  heft  fecuritjr  againft  thill 
4angcr,  is  a  heart  ellablifhed  with  grace.  **  Take 
heed/'  fays  Saint  Peter,  '*  left,  being  led  away  with 
the  error  of  the  wicked,  ye  fall  from  your  own 
^edfaftnefs  ;  but  grow  in  grace,  and  in  the  knowN 
edge  of  jefus  Cbrift/'  One  who  has  felt  the  tranf? 
forminlg  power  of  the  gofpel,  has  a  witnefs  in  him* 
felf,  that  it  is  true — he  k]K>ws  it  muft  be  from  God« 
becaufe  it  inculcates  that  purity,  righteoufnefs,  bo* 
T^evolencc,  humility,  meeknefs,  temperance  and  uni^ 
verfal  re£litude,  which  muft  always  he  approvahle  in 
the  (igbt  of  a  holy  and  perfe£l  Being  ;  and  in  pro- 
portion as  he  finds  more  of  thefetenapers  in  himfelf, 
he  has  clearer  evidence,  that  the  gofpel  has  come 
to  him  with  divine  power.  He  will  not  be  per* 
fuaded  to  renounce  a  difpenfatioii,  which  God  ha^r 
fq  manifeftly  owned.  He  will  not  ftifped  (hdfa 
doftrines  to  be  falfe,  which  have  fo  powerful  a  ten- 
dency to  make  him  like  to  God.  He  wiU  ilot  receive 
as  truth,  any  thihg  which  he  perceives  to  be  of  an 
oppofite  tendency.  He  loves  the  commandmenl^ 
becaufe  it  is  holy — he  loves  the  truth,  becaufe  it 
gives  power  to  the  commandment. 
-  We  muft  walk  in  the  truth.  The  reafon  why 
fome  fo  caGly  turn  from  the  tnith,  and  run  grccd^ 
ily  in  the  ways  of  error,  is  becaufe  they  are  noi 
gova-ncd  by  the  truth  which  they  profefs  to  be- 
lieve. Though  in  words  they  acknowledge  it,' 
they  deny  it  in  praClice  ;    and  finding,  themfdvctf 


$%nu.  XXIV-3      ChrifiUn  Hcligim.  '  ^05 

Mndemaed  hy  it«  ttitjr  conceive  an  enmity  ag^io:^ 
|t«  When  they  have  begun  to  depart  from  the  or^ 
der,  and  the  dodrine  which  is  after  godline£s,  they 
find  new  temptations  to  depart  farther  flilL  One 
error  introduces  another,  and  they  wax  worfe  and 
trorfe,  deceiving,  and  beting  deceived. 

g.  As  we  mufl  adhere  to  the  truth,  fo  we  muft 
*^  grow  up  in  all  things  into  Chrift»  who  is  (b^ 
head/* 

Chrift  is  the  htad  of  believers*  They  mult  be 
C:onformed  to  him  ;  have  the  fame  mind^  which 
was  in  him  i  and  walk  as  he  walked. 

They  muft  groTif  itff  into  him.  They  are  here  hi 
a  ftate  of  imperfe^ion.  They>  at  prefent,  fell 
Biuch  below  the  mcafure  of  the  ftature  of  the  ful^ 
S)cfs  of  CfariQ;.  They  muft  endeavor  to  be  cootin* 
nally  growing,  and  afptre  after  a  more  complete 
and  perfed  manhood. 

'  They  muft  grow  in  all  Aings.  A  partial  religion 
is  not  that  which  the  gofpel  teaches.  We  muft 
have  refpefi  to  the  whole  ch^rader  of  Chri(l--io 
the  #hole  compafs  of  duty — to  ey/cty  known  doc- 
trine and  precept  of  fcripture.  We  muft  aim  to 
ftand  perfe€l  and  complete  in  all  the  will  of  Go4 
•~to  walk  worthy  of  him  unto  all  pleating,  and  to 
be  fruitful  in  every  good  work*  ''If  stny  man  b^ 
in  Chrift,  he  is  a  new  cr^ture;  oid  things  are 
paffed  away  ;  all  things  are  become  new."  A  hyp- 
ocrite may  feem  to  gtow  in  fome  things,  while  he 
is  deftitute  of  the  main  things,  which  belong  to  re^ 
ligion.  He  may  abound  in  knowledge ;  but  he 
fails  in  pra£tice.  He  may  have  much  zeal  ;  but 
be  has  no  humility.  He  may  be  warm  in  bis  de- 
votions ;  butheiajfold  in  his  charity.  He  may 
pretend  to  a  ftrong  faich  ;  but  he  is  void  of  real 
holinefs.  He  may  talk  much  about  religion  ;  but 
he  does  little.  He  may  exprefs  much  joy  in  Chrift, 
and  comfort  of  hope  ;  but  he  is  full  of  love  to  the 
world,  and  a  ftranger  to  contentment  and  patience, 
U 


§10  .  Dutmofth  [Sjerm.  XXlV^ 

He  miy  be  fevere  a'gainft  other  men's  (as  \  but  be 
excufes  his  own.  He  rtiay  pretend  a  high  love  to 
God,  and  an  arderit  defire  of  heaven  ;  btit  dill  he 
indulges  bis  earthly  paffions,  atid  ungodly  lufts. 

Such  is  the  hypoerifci  The  fincere  Chriftian  it 
tiot  like  him.'  He,  havinfg  received  the  truth  is 
iove,  groins  up  into  Chrift  in  all  things.  All  the 
■graces  of  the  gofpel  unite  in  fonftrng  his  temper. 
They  all  operate  in  harmony.  His  religion  i^on^ 
<t)ntinued,  uniform,  confiftent  work. 

I  proceed  now  to  the  other  branch  of  our  fuba 
je£t,  which  is  to  fhcw  how  the  Chriftian  attains  to 
this  maturity.  It  is  by  uni6n  with  Jefus  Chrift, 
>*  froin  whorr?-  the  whole  body  compared  and  ce^ 
tncnted  together  by  every  joint  oJfupply,  according 
to  rts^  power  i  ft  tbe-^roportroa^  of  every  partj  mafc- 
^h  iftcreafifrof  the  body  to  the  edifyiog  of  itfelf  iff 
love." 

'^  From  the' growth  of  the  hom^n  bcrfy  Ac  Apof- 
tle  borrows  a  fimiliiude  to  illuftrate  the  fpi^tual 
growth  of  the  Chrifttatr  charchv 

The  head  '  rs  the  principal  part  of  the  body.-^ 
Here  is  tKe  fe^t  of  fpirit  and  life.  Hence  noutifli. 
ment  and  animation  are  conveyed  to,  and  diffufed 
through  the  whole  body,  by  m^ans  of  the  comnm- 
nication  whieh  there  is  among  all  the  part&,  each 
part  affiftihg  the  difiribution  according  to  its  meaf- 
ure  and  office,  if'  the  intercoutfe  betweea  the  head 
'and  any  member  was  eut  oflP— if  any  channel  of 
f  J pply  failed  in  its  operation,  a  languor  aud  de«* 
cay  would  immediately  enfue. 

In  order  to  the  growth  of  the  body,  there  mu(V 
be,  not  only  a  union  with  the  head,  but  a  com* 
misnicatioR  through  all  the  parts.  The  feveral 
members  and  velfcls  muft  reciprocate  with  onean^ 
other. 

•So  it  is  in  the  fp irituai  body.  Chrifliany  muft 
•be  tmittd  by  fauh  unto  Chrift  the  head,  who  filk 
^eih^all  iji  all.     They  muft  keep  up  an  intereourfie 


^nit.XXIV.3    Ckri/iian  Religion.  911 

with  him  by  prayer  and  an  attendance  cm  his,  or^ 
dinances.  It  .is  as  ^bfurd  to  exped  growth  in 
knowledge  and  holineJs,  without  tbe  n^eans  infti* 
tuted  for  the  edifying  of  the  body  of  Chrtft,  as  it 
would  be  to  expe6i  the  growtb  of  a  natural  (>odjr 
without  fupplies  of  food.  Whiie  we  attend  on 
diefe  external  means,  we  muft  look  to  Chrift  for 
tne  fupply  of  the  Spirit ;    ior  it  is  the  Spirit  t^at 

3uicke}neth.     |t  is  his  kindly  influence,  which  ren^ 
ers  divine  ordinances  etfedual  to  our  nburifiiment 
and  increafe^ 

,  As  there  muft  oe  a  communion  wir&  the  heail, 
fo  there  muft  be  an  intercourfe  between  the  fev^ral 
parts,  in  order:  to  the  growth  of  t|ie  body,  tlie 
members  of  Chrift,  who  are  by  faith  united  to  him» 
tnuft  alfoi  hy  mutual  love  be  united  to  one  anoth- 
er, that  fpiritual  nourifhment  may  be^  proper!)F 
aiftributed.  The  whole  *body  compared  by  every 
joint  of  fupply^  muft  experience  an  effedual  work- 
aag  in  the  meafure  of  e^^ery  part. 

Chritlians  are  to  feek,  not  merely  tlieiir  own,  but 
the  common  edification.  They  are  to  comfort  ana 
enconra^^e,  to  exhort  and  affift  one  another.  Tbey 
jire  to  agree  together  in  prayer  and,  praife,  in  hear- 
ing the  word,  and  atCenaitig  on  ordinances.  They 
are,  by  mutual  example  and  friendly  difcoui:fe,  to 
^imate  and  ftrengthen  one  another.  They  mould 
have  the  fame  care  and  attention  one  for  another, 
as  the  ipembers  of  a  natural  body.  If  one  mem^ 
per  futfer,  all  fliould  feel  for  it.  If  one  be  hbrio^; 
cd,  all  Ihould  rejoice  with  it.  Tiius  the  body  will 
aiake  increafc  to  the  edify^ing  of  itfelf  in  love. 

it  IS  remarkable,  and  it  cannot  oe  too  often  no- 
ticed, that  whenever  the  Apoftle  fpe^ks  of  Chrtf- 
tian  growth  and  edification,  he  points  out  love^ 
ftacCy  unity^  as  the  main  tiling  in  which  this  edifica' 
tion  muft  appear.  **  Speaking  thetruth  in  lovc^  groW" 
up  into  Chrift."—'*  The  body  is  edified  in  lovt." — 
^'  Study  the  things  w^ich  make  fpr  ptace^  and  thtf 
^  ^  tJa 


^^  '^  Duties  of  the  '      {^ZKm.  XXW. 

things  wHcrewith  ye  may  ccfifjr  one  another.^ — **Lcf 
the  body  be  joined   together  aad  covifaSed,   that  it 
may  make  inci«afe/'— **  Let  yoirr  lovt  abotmd  more 
and  more/*—**  Aboutid  in  love  one  toward  anoth« 
er,  and  loirard  all  men/* 

This  is  the  Apoftlc's  favorite  thenle. 

1.  Wc  fee  then,  that  there  can  be  no  Chriftiatt 
growth,  where  Chrrftian  love  is  wanting. 

Love  is  a  princrpal  grace — the  end  of  the  com* 
mandment — the  bond  of  pcrfeftnefs — the  diflin-. 
gjiifliiog.  m^rk  of  Chrift's  difciples— and  a  mean  of 
improvement  in  all  other  graces.  It  is  this  which 
unites  the  feveral  parts  of  the  fpiritual  body,  and 
maintains  the  communication  between  tbem^  fa 
that  nourifliment  is  miniftercd  to  ihem  all. 

8.  We  are  here  remiilded,  that  Chriftians  are 
feouiid  to  feek  the  peace,  in  order  to  the  edification 
of  the  particular  church,  of  which  they  are  mem-* 
hers.  Thffe  the  Apoftle  joins  together.  The  lat- 
ter cannot  take  place  without  the  former.  We 
triuft  guard  againft  every  thing  which  tends  to 
fchifm  and  difunion  in  the  body  ;  and  prevent,  as 
far  as  poCfrble,  thofc  evils  which  would  break  the 
cohefidn,  or  weaken  the  atfraftion,  whereby  its 
parts  are  held  together.  **  Whpre  envy  and  ftrife 
are,  there  is  confufion  and  every  evil  work/' 

3.  We  learn  from  our  fubjeft,  that  no  pretences 
of  perfonal  edification  will  juftify  our  withdraw- 
ing from  the  communion  of  a  church,  in  fucb  a 
manner  as  would  hinder  the  edification  of  our 
brethren.  We  are  to  be  joined  and  compared  to- 
gether, and  thus  to  make  increafe.  We  are  to  look 
at  the  things  of  others,  as  well  as  at  our  own.  We 
are,  indeed,  to  edify  ourfelves;  but  our  edificatioff 
ttiuft  be  in  love,  as  well  as  in  other  graces.  And 
this  love  will  excite  us  to  fludy  the  things  whici* 
make  for  the  common  edification.  You  think,  per- 
haps, the  word  is  difpenfed  more  ta  your  edinc^-. 
{ion/  or  more  to  your  tafte,  in  fome  other  plac^ 


^  than  in  the  church  with  which  you  arC' immediate. 
ly  connected.  It  may  he  fo  :  This  is  no  improb- 
able fuppoGtion.  Preachers  have  different  gifTs, 
and  hearers  have  different  humors.  One  may  relifli 
thi8»  and  another  tliat  manner  of  preaching,  though 
the  fame  gofpcl  is  difpenfed.  Still  you  are  not  to 
.  withdraw  from  the  affemhly  of  your  brethren,  if 
your  withdrawment  would  ditlurb  the  peace,  and 
obftruft  the  edification  of  the  church.  You  are  io 
feck,  not  merely  your  own  profit,  btk  the  profit  of 
maay,  that  they  may  be  laved.  Your  fpiritu^l 
growth  depends  on  your  union  with  Chrift,  tbe 
bead;  and  your  communion  with  Chrillians,  the 
members  of  the  great  body.  Chrift  cart  make  his 
gofpel  fuccefsful,  though  it  be  delivered  by  one, 
whofe  fpeech  is  called  contemptible.  You  are 
then  moft  likely  to  receive  a  blefling  from  your 
Lord,  when  you  aft  in  that  fpirit  of  love  and  con^ 
defcenfion  which  he  requires. 

Paul,  A  polios  and  Cephas,  all  preached  the  fame 
gofpel  ;  but  each  had  his  own  peculiar  manner  of 
preaching.  Paul  was  a  firong  reafoner  ;  Apollos 
was  an  eloquent  orator  ;  Peter  was  a  warm  and 
affedionate  fpeaker.  They  all  had  their  admirers 
in  Corinth.  One  faid,  I  am  of  Paul  ;  another,  I 
am  oF  Apollos  ;  and  another,  I  am  of  Peter.  Paul 
reproved  this  party  attachment,  as  an  indication, 
that  they  were  carnal  ;  that  they  were,  as  children, 
governed  more  hy  natural  humor,  than  by  fpirit- 
ual  underftanding.  *'  While  one  faith,  I  am  of 
Paul  ;  and  another,  I  am  of  Apollos,  are  ye  not 
carnal  ?  Who  is  Paul,  or  Apollos,  but  miniftersby 
whom  ye  believed,  even  as  the  Lord  gave  to  every 
xnan  ?  Paul  planted,  and  Apollos  watered  ;  but 
God  gave  the  increafe." 

As  Ghriftians  have  been  called  of  God  to  the 
fellowlhip  of  his  Son,  they,  fliould  all  fpeak  the 
^me  thing  ;  they  fhould  be  joined  together  injhe 
V3 


314  JDuiUs  of  the,  (Si.     [Sxftu.  XXIV^ 

fame  ^ind,  and  in  the  fame  judgment ;  and  thei^ 
ihould  be  no  divilions  among  them. 

Since  Cbrift  has  appoints  the  gofpel  n^niftry 
for  the  edification  af  bis  f>ody,  let  us  meekly,  hum- 
b'y  and  prayerfully  attend  upon  it,  as  his  inftitd- 
tion,  keeping  in  view  its  important  end,  endeavor, 
in^  to  grow'  therd^y,  and  defiring  to  come  in  th^ 
iinity  of  fait|i  ^nd  knowledge,  unto  the  ftaturt  of 
perfeamen.       '  ^       '  / 

*  Finalty,  beloved  brethren,  build  yourfclves  op 
on  your  moft  holy  faith, '  pray  in  the  Holy  Ghoft, 
keep  yourrelves  in  the  love  of  God,  and  wait  for 
^e  mercy  of  our  Lord  Jefus  Chriftji  unto  ^tern^ 
life* 


SERMON       XXV. 


EPHESIANS  iv.   17,  18,  t9« 

This  I  fay  therefore  and  teflify  in  the  Lord,  that  ye 
henceforth  walk  not  as  other  Gentiles  walk,  in  the 
vanity  of  their  mind^  having  the  underflaniing  dark' 
ened,  being  alienated  from  the  life  of  God  through 
the  ignorance  that  is  in  th^m,  becaufeofthe  blindnefs 
of  their  heart,  who,  being  pajl  feeling,  have  givers 
ihemfelves  over  to  lafcivioufnejs,  to  work  all  unclean^ 
nefs  with  greedinefs. 

1  HBSE  Ephefians,  you  will  remcnae 
l^ety  had  Utely  been  called  out  of  a  (late  of  Hea. 
thenifm  to  the  knowledge  and  profeflion  ^  the  re^ 
ligion  of  Jefus.  In  the  verfcs  immediately  pre»- 
ceding  the  text,  the  apoftle  o^ferve^  to  them,  ths^t 
God  had  brought  them  within  hi*  church,  and  had 
admitted  them  to  the  privilege  of  the  gofpel  minif- 
try,  which  w^  given  by  Jefus  Chrift^  at  the  time 
of  his  afcenfion,  for  (he  edifying  of  his  church,  till 
all  (hould  come  to  full  maturity  in  religion,  tha4: 
they  might  no  more  be  children,  tofled  about  by 
the  artifice  of  decf ivers, ;  but  might  be  m^n  grown 
up  in  all  things  tojbe  refemblance  of  Chrift  ;  and, 
being  united  to  him  by  faith,  and  joined  one  to 
another  by  love,  might  derive  fpiritual  influence 
{rqm  him^  and  charitable  adiftance  from  theirbretl}-. 


rf  n*,  and  fo  make  cominual  incrt^afe  in  every  virtue 
and  good  work. 

No¥r  fince  they  had  experienced,  fo  great  achange 
in  their  condition,  and  were  placed  under  fuch  fa« 
perior  advantages,  the  apoftle  earneftly  exhort^ 
them,  that,  in  all  their  converfation,  they  woul4 
diftinguifli  themfeives  from  other  Gentiles,  and 
would  walk  worthy  of  their  high  character  an4 
calling.  ' 

The  manner  in  which  other  Gentiles  ftill  walk« 
ed,  and  in  which  they  themfelves  had  once  walked^ 
h^  defcribes  in  the  words  which  have  bee^  read. — 
They  lived  in  the  vanity  of  their  roipd — were  dark- 
ened  in  their  underftauding-— alienated  from  tl^ 
life  of  God  through  their  ignorance  and  hardnefs 
of  heart— and,  bein^  paft  feeling,  had  given  them- 
felves over  to  vfork  all  uncleannefs  with  greedi« 
xiefs. 

While  we  contemplafe  the  manner  in  which  t^ef? 
Gentiles  walked,  we  Ihall  fee  how  converts  ought  to 
walk ;  for  the  apoftle  here  holds  up  to  view  the 
converfation  of  the  former,  for  a  warning  to  the 
latter.  "  I  teftify  in  the  Lord,  that  henceforth  yc 
walk  not  as  other  Gentiles  walk/' 

I.  Thefe  Gentiles  walked  in  the  xfanity  of  thtit 
mind.  The  apoftle  Peter,  defcribing  the  cornjip- 
tions  of  the  Heathens,  fays,  *•  They  walked  in  a« 
bominable  idolatries/' 

The  faife  deities  which  the  Gentiles  worfbipped^ 
are  often  called  vanities.  The  apoftles  preaelied^ 
*'  that  they  fhould  turn  from  ihefe  vanities  to  the 
living  God,  who  made  heaven  and  earth/'  On  ac- 
count of  thdr  worlhipping  thefe  vamties,  the  apof- 
tle fays,  **  They  became  vain  in  their  imaginations, 
uxiAihth  Joohjh  heart  was  darkened;  profeflBng 
themfelves  to  be  wife,  ihey  became/iw/s.  and  chang- 
ed the  glory  of  the  incorruptible  God  into  an  im- 
age made  like  iinto  corruptible  man  ^  and  to  birds, 
and  fourfooted  beafts  and  creeping  things  ;  where- 


gsRii.  XXV;;i        Ckry&m  RtHiim. .  |i| 

fott  God  gav«  thorn  up  lo  unckanileff  dUHmi^  tha 
}^<  df  tbetr  own  heaits^^and  to  vileaffeQioQs  and 
m  Mprobate  mind,  to  do  things  wUch  wereiMt 
focmly." 

The  prevalence  of  idolatry  in  the  world  is  a  me* 
Iwnchely  proof  of  the  depravity  of  human  nature, 
<-^The  apoftle  fays, ''  The  inviftbU  things  of  God^, 
from  the  creation  of  the  w^erld,  are  dearly  (een« 
being  underftood  1^  the  things  which  are  made,  e« 
%ren  his  iet^ftiai  power  and  godhead/'-^^'Ths^  which 
ffiay  be  known  of  God  was  mantfcft  even  to  the 
Heathens,  for  God  had  ihewed  it  to  them,  fo  thai 
they  were  without  excufe.*'  The  rea(bn  why  they 
(:hanged  t|ie  truth  of  God  into  a  He,  was  not  be^ 
eaufe  God  had  left  faimfelf  without  witneTs  ;  but 
becaufe  they  did  not  like  to  retain  him  in  their 
ICAowledge.  Difpleafed  with  the  idea  of  one  God 
in  whom  all  perfe&ions  met,  and  on  whom  all 
things  depended,  they  invented  gods  many,  and 
lords  many,  and  worfliipped  and  ferved  the  crea» 
tute  more  than  the  Creator,  afcribing  to  each  deity 
properties  fnited  to  their  own  vain  imaginations.-^ 
The  Pfailmift  refolyes  the  atheifmof  the  world  into 
the  fame  caufe.  '*  The  fool  hath  faid  in  his  heart| 
-^ere  is  no  God.  They  are  oomEpt ;  they  have 
^one  abominable  works ;  there  is  none  that  doth 
good." 

Atheifin  and  idolatry  proceed  not  from  the  want 
pf  fufficient  evident,  that  there  is  one  eternal,  all 
perfeA  Being ;  but  from  that  corruption  ci  heart 
^hicb  blinds  the  uaderiianding  atid  perverts  the. 
judgment. 

We,  who  have  ^oyed  the  light  of  revelation, 
eafily  fee  the  abfurdity  of  worfhtpping  the  fun  and 
moon,  the  ghofts  of  departed  heroes,  or  images 
formed  by  art  and  man's  device.  There  is,  how- 
ever, a  fpecies  of  idolatry,  Icfs  grofs  indeed  in  ap. 
pearance,  but  equally  fatal  in  its  confequences, 
which  ftill  prevails   even  among  the  enlightened 


|i|  .   Dulksc/thc  [StKu.XKV^ 

part  of  mankind.  The  loire  of  this  worMf  and  th« 
£erving  of  divers  lulls  and  pleafures  the  gi^pel  coa« 
demnt  as  idolatry,  warning  us,  that  fcH*  thefe  things 
fake  cometh  the  wrath  of  God  on  the  children  of 
difobedience. 

We  then,  who  enjoy  the  light,  are  not  only  to 
acknowledge  one  all  perfed  Deity«  in  oppoiitton  to 
Heathen  idolatry  ;  but  to  love  him  with  all  our 
heart,  to  ferve  him  with  a  willing  mind,  to  feek  his 
favor  with  fupreme  delire,  and  to  refiign  ourfelves 
to  his  will  without  referve,  in  oppofition  to  fpirtt- 
ual  idolatry.  If  we  transfer  to  earthly  obje&s  the 
regards,  which  are  due  only  to  him, we  are  as  really 
fiuilty  of  idolatry,  as  diey  who  worlhip  an  image* 

2.  The  Heathens  were  darkened  in  their  underm. 
Jlandtng. 

The  underllanding  is  that  faculty,  by  which  wc 
view  and  compare  things,  difcem  truth  from  error, 
and  diftinguilh  between  moral  good  and  eviU  It 
as  to  the  mind,  what  the  eye  is  to  the  body.  The 
^'e  is  that  organ,  which,  receiving  the  light  of  the 
fun,  -beholds,  through  this  medium,  furrpunding 
ob}c3:s,  and  diftinguilhes  one  from  another.  The 
underftanding  is  that  faculty,  which  receives  the 
knowledge  of  moral  things,  and  difcerns  iheir  rela« 
Hions  and  differences. 

In  thefe  Heathens  the  underftanding  was  dark* 
ened— rnot  in  refpeft  of  natural  things ;  for,  in  ufe- 
ful  arts  and  liberal  fqiences,  many  of  them  greatly 
excelled — but  in  refpe£l  of  moral  truth  and  obli- 
gation. Here  prof  effing  themfelvcs  to  be  wife,  they 
became  fools. 

Their  darkneft^  was  owing,  not  folely  to  the  want 

of  revelation,  but  alfo  to  the  want  of  an  honell  and 

•good  heart.     The  apoflle  {ays,   "  They  knew  not 

what  might  have  been   known  of  God." — '*  They 

underRood  not  what  God  had  fhewed  them." 

There  arc  thofe  under  the  gofpel,  who,  through 
careleffnefs  and  inattention,   live   criminally  i^(X9-« 


flEEic.  XXV.]  ChrijHan  Religion.  gi^ 

iraiit  of  the  plain  and  important  dodrinei  of  relu 

f  ion.  The  apoflle  fays  to  the  Corinthians,  '^Son^e 
ave  not  the  knowledge  of  God  :  I  fpeak  this  to 
your  ihanie/'  He  reproves  the  Hebrews,  becaufe 
**they  were  dull  of  hearing;  and  when,  for  the 
time,  thejr  ought  to  have  been  teachers  of  others, 
they  ftill  had  need,  that  one  fhould  teach  them  a* 
gain,  what  were  the  firft  principles  of  the  oracle^ 
of  God/' 

If  the  ignorant  of  the  Heathens  was,  in  any  de- 

See,  to  be  imputed  to  their  own  corrupt  hearts, 
ow  great  is  the  corruption,  and  how  aggtavatcd 
th^  guilt  of  thofe,  who,  under  the  gofpel,  remain 
Ignorant  of  the  things  which  eSfentially  relate  to 
their  duty  and  falvation  ? 

Farther  :  The  underftanding  is  darkened  in  fome, 
who  have  a  fuperior  knowledge  of  religion.  Ther« 
arc  thofe,  **  who  feeing,  do  not  perceive ;  and  hear*? 
ing,  do  not  underftand ;  whofe  heart  is  waxed 
grofs,  and  who  have  clofed  their  tyes^  left  they 
Ihould  fee  with  their  eyes,  and  underftand  with 
ifaeir  heart,  and  (hould  turn  and  be  healed/* 

Some,  who  under  the  advantages  of  a  good  edu- 
cation, acquire  a  competent  knowledge  of  religious 
truths,  are  ftill  blind  and  infenfible  to  the  exceL 
|ence  and  importance  of  thofe  truths,  and  are  no 
inore  governed  by  them,  than  if  they  had  never 
learned  them.  To  f^ch  may  be  applied  what  the 
apoftle  fays  to  the  Corinthians  :  "The  natural," or 
fenfual,  •*  man  receiveth  not  the  things  of  the  Spir- 
!t  of  God,  for  they  are  fooliflinefs  to  him,  neither 
(an  he  know  them,  becaufe  they  are  fpiritually  dif- 
cerned/'  Men  of  fenfual  and  vicious  minds,  aftef 
all  their  knowledge,  may  be  faid  to  be  in  darkneft, 
becaufe  they  know  nothing  yet  as  they  ought  to 
know.  Their  knowledge  lefcends  not  into  their 
liearts  to  influence  their  tempers  and  dire  A  theizj 
8\aions,  but  it  lies  ufelefs  in  their  heads. 


When  fudi  as  thefc  are  recovered  from  a  ftate  of 
iin,  though  they  Ifaould  acquire  no  new  knowledge 
of  the  doftrines  and  precepts  of  the  gofpel,  yet  they 
jnsLy  be  faid  to  be  enlightened,  becaufe  they  hive 
new  apprehenfions  of  divine  things,  fee  them  in  a 
more  convincing  light,  attend  to  them  with  greater 
earneftnefs,  and  fed  from  them  a  more  powerful 
influence^  Religion  confifts  not  merely  in  a  know- 
ledge of,  and  aflent  to  divine  truths ;  but  in  (uck 
a  conformity  of  heart  to  their  nature  and  delign, 
and  in  fuch  a  view  of  their  reality  and  importance, 
fis  will  bring  the  whole  man  under  their  gov  era «. 
ment. 

3.  Thefe  Epbelians,  were  alienated  in  their  Hea- 
then ftate, /r(wi  the  life  0/ God,  through  the  ignorance 
that  was  in  them,  becaufe  of  the  blindnefs,  or  l]ardnefs, 
,cf  their  heart. 

By  the  lifje  of  Cod  is  intended  a  holy  ^nifpiritual 
life.  This  is  called  the  life  of  God,  becaufe  it  cou- 
fiQs  in  a  conformity  tQ  his  chara&er,  and  leads  to 
the  enjoyment  of  his  favor.  The  Clujflian,  renew- 
ed after  the  image  of  God,  lives  no  longer  to  the 
iufts  of  men,  but  to  the  will  of  God,  He  fafhions 
not  bimfelf  according  to  his  former  lulls  in  his  ig« 
xiorance,  but  a$  God,  who  has  called  him  i$  holy, 
{o  is  he  holy  in  all  luanner  of  converfatioxi* 

Thefe  Ephefiaos  were  once  alienated  from  fucl^ 
a  ]ife,and  their  unconverted  neighbors  were  fo  fiiU. 
They  walked  according  to  the  courfe  of  the  world; 
not  according  to  the  will  of  God.     They  fulfilled 

•  the  dcGres  of  th^e  floilh;  90t  ^he  di dates  of  the 
Spirit. 

This  part  of  the  chara£lcr  of  the  Heathen  world 
is  applicable  to  every  habitual  (inner.  Our  apoftlc 
fays  to  the  Romans,    **  The  carpal  mind  is  enmity 

*  againft  God;  for  it  is  not  fubjcft  to  the  law  of 
God,  nor,  indeed,  can  be." — "  They,  who  are  in 
the  flefti,"  under  the  government  of  flefhly  Iufts, 
and  vicious  habits,  "cannot  pleafe  God."     To  the 


SeriH.  XXV.^I'         Chrijiatt  ftelighrti  §f  ( 

CbloffiaAs  he  fays,  ^  You,  who  were  fomeUtnaa* 
U^ated,  and  enemies  in  your  minds  by  wicln<| 
works,  he  hath  now  reconciled."  Sc  Jamesr  fays,' 
"  The  friendfhip  of  the  world  is  enmity  with  God; 
Whofoever  therefore  will  be  a  friead  of  the  world, 
h  the  enemy  of  God/* 

True  religion  confifts  in  the  conformity ;  wick^ 
ednefs  in  the  contrariety  of  the  foul  to  the  characj 
ter  and  will  of  God.  Every  faabitoal  (inner  is  a^ 
Henated  from,  and  an  enertiy  to  God:  He  poffeflea 
thofe  tempers,  and  does  thole  works,  which  are' op-* 
pofite  to  the  divitie  nature,  and  condemned  by  the 
divine  law.  In  this  alienation  from  God  greatl/ 
confifts  the  evil  of  fin  ;  and  from  this  alfo  princu 
pally  arifes  its  danger.  Hence  appears  the  im« 
portance  of  an  immediate  repentance ;  for  as  lon^ 
as  the  finner  continues  in  the  love  and  prafticc  of 
iniquity,  he  is  an  enemy  to  God,  lies  under  his  dif- 
pleafure,  and  is  expofed  to  his  wrath.  By  the  ac^ 
tual  turning  of  the  heart  from  fm  *to  God,  and  by 
the  fubfequent  works  of  holinefs,  the  Chriilian 
muft  judge  of  the  fincerity  of  his  repentance,  and 
fhe  reality  of  his  pardon.  The  true  penitent  loves 
and  follows  that  life  of  God,  to  which  once  he 
was  difaffeCled,  and  from  which  he  was  alienated. 

This  alienation,  the  apoftle  fays,  was  ^'  through 
the  ignorance,  which  proceeded  from  the  blindnefs, 
or  hardnefs  of  the  heart." 

-  Particular  wrong  a6lion5  may,  in  many  cafes,  be 
excufed  on  thp  ground  of  unavoidable  ignorance* 
But  that  ignorance  which  is  the  eflFe£l  cf  hardnefs 
of  heart  cannot  be  admitted  as  an  excufe.  The  a* 
podle  here  mentions  ignorance  as  an  aggravation  ; 
not  as  an  extenuation  of  the  guilt  of  thefe  Gen  tiles; 
for  this  ignorance  had  its  foundation  in  the  obfti* 
nacy  and  pcrverfenefs  of  the  mind.  Such  a  kind 
of  ignorance,  being  in  itfclf  criminal,  will  not  ex- 
cofe  the  fins  which  foBow  from  it. 


|tt  i>uti'ei  of  the  f  Stuw;  XXV; 

.  Though  ignorance  may  be  pleaded  iti  tjicnfe  ot 
extenuation  6f  fome  pariidular  adion^,  yet  an  ha« 
latual  aliehation  from  virtue,  and  a  cuftpmary  de«. 
Votednefg  to  a  vieioiis  life  tan  never  avail  itfelf  of 
this  plea.  An  honed  man  may  misjudge  concera^ 
ing  the  propriety  of  certain  inftances.of  condud  : 
Blit  the  difference  betireeh  tirtue  and  vice  in  gen- 
eral is  obvious  to  the  reafon,  and  palpable  to  the 
confcience  of  every  man,  who  is  not  grofsly  blind, 
ed  by  his  liifts,  and  hardened  by  the  deceitfulnefs 
of  fin.  the  apOftle  fays  concerning  the  Gentiles 
in  general,  *'  Thefi^,  having  not  the  law,  are  a  law 
unto  themfelves ;  which  (hew  the  work  of  the  law 
written  in  their  hearts, their  oonfcience  alfo  bearing 
witnefs,  and  their  thoughts,  the  mean  wbile^  accuf- 
ing^  or  elfe  excufing  one  another." 

Now  if  Iheir  alienation  from  a  virtuous  life  was 
without  excufe,  What  excufe  will  be  found  for 
thofe,  whb,  under  the  gofpel,  walk  as  the  Gentiles 
walked  ?  If  they,  who  finned  againft  the  law  of 
nature,  could  not  plead  ignorance  in  bar  of  pun., 
iOiment ;  what  will  thofe  plead,  who  have  finned 
againft  the  gofpel  ?  If  the  ignorance  of  the  former 
was  imputed  lo  the  hardnefs  of  their  hearts  ;  id 
what  more  favorable  caufe  can  be  imputed  the  ig^ 
iiorance  of  fome,  and  the  difobedience  of  others^ 
under  the  pureft  light  of  revelation  ?  The  Heau 
thens  had  fome  apprehenfion  of  the  judgment  of 
God  againft  many  of  the  fins  which  they  praSifed; 
but  by  the  gofpel  the  wrath  of  God  is  clearly  re- 
vealed from  heaven  againft  all  uhgodlinefs  andun^ 
righteOufnefs  of  mcn^  who  hold  the  truth  in  un- 
rigbteoufnefs.  God  will  finally  judge  all  men  ac- 
cording to  the  works  which  they  have  done,  and 
the  light  which  they  have  tirjoyed.  They  who' 
have  finmcd  without  law,  ftiall  perifh  without  law ; 
and  as  many  as  have  finned  in  (he  law,  fhall  be 
judged  by  the  law  ;  and  fuch  as  have  rejeSed  the 
gofpely  (hall  b^  condeirtned  by  the  gofpel.     They 


gMrf*  XXV:]        ChriJHAn  ROiguM.  aǤ 

%rho  have  knowti,  and  yet  have  0ot  obeyed  it,  wilt 
be  puniihed  with  evedafting  deftruQion  from  the 
glory  of  God's  almighty  power* 

4.  It  is  added,  rA(y  were  btame-paji/eeling.  Thi# 
£ime  temper  is  elfewbere  exprefled  by  a  confcieiu^  ' 
fear  id  with  a  hot  irofu 

There  is  in»all  men  a  principle  of  confcience^ 
which,  when  doQrinally  enlightened,  approves  vir* 
tue  and  condemns  vice.  This  principle  will  opcr^^ 
a^,  in  a  greater  or  lefs  degree,  until,  by  repeated 
<>Ppolition,  it  is  (ilenced  and  fubdued.  In  the  firft 
{tages  of  wickednefs,  the  finner,  refle£ling  on  hia 
guilty  life,  feels  ihame  and  remorfe,  felfcondemna. 
iion  and  the  fear  of  pumfbment.  A  dreadful  (ounc^ 
is  in  his  ears  ;'<^dc(lra3iofi  from  the  Lord  is  a  ter* 
ror  to  him.  There  is  no  peace  to  the  wicked ;  he 
is  often  a  terror  to  himfelf.  Cam,  Herod  and 
Judas  felt  ihe  power  of  this  inward  principle^. 

There  is,  however,  fuch  a  thing  as  a  finneig's  hew 
ing  pafi  feelitig.  By  a  oourfe  of  iniquity  he  ac*^ 
quires  flrong  habits  of  vioe  :  As  vicious  habits 
gain  ftrength — fear,  ihame  and  remorfe  abate.  Re- 
peated violations  of  confcieoce  blunt  its  fenfibility 
and  break  its  power.  The  finner,  bent  on  a  wiclu 
ed  courfe,  eagerly  embraces  licentious  opinions; 
which  flatter  bim  in  the  purfuit.*— ~He  may,  at 
length,  fo  pervei^  his  judgment,  as  to>  confound  the 
diflPerence  between  moral  good  and  evil,  and^ex- 
plode  the  idea  of  a  future  punilhrnent.  He  fays^ 
in  bis  heart,  "  God  will  not  fee  it.  How  doth  he 
know  ?  Can  he  judge  through  the  dark  cloud;''—- 
When  corrupt  principles  combine  with  vicious 
habits,  they  extinguifii  the  fenfe  of  confcience.r** 
We  read  of  fome,  who  declare  their  (in  as  Sodom  ^ 
who  are  not  afliamed  when  they  commit  abomina* 
tion,  and  whofe  glory  is  in  their  ihame. . 

In  oppoiition  to  this  unfeeling  mind,  the  renew- 
ed Chriilian  has  a  tender,  fenfible  confcience. ' 

The  heart  of  (lone  is  removed,  and  a  heart  of  fleOi 


I24  n^H^m         C5«M,  XXV; 

is  pat  witbtQ  bus.  He  is  flbock^d  npiih  tb^  d^oi^Af 
iiy  of  vice — pUa^fc^  with  the  beauty  of  hpUiiers— t- 
affefled  with  the  romombraQCe  of  iQiquity-r-^i^c4 
by  die  autharity^T-^aJarmed  hy  the  threateiuags,|incl 
^nliveBed  by  the  proroifea  erf  God-^ — rftudioua  to 
know  what  is  right — cautious  not  to  offend— ^watcht 
ful  againft  temputions-^-afraid  even  of  fmall  tranf- 
grefiKiHs-^aBd  careful,  in  cafes  of  doubt,  to  choofe 
the  innocent  fide* 

5.  The  Gentiles,  being  paft  fueling,  gwoe  ihem^ 
Jelves  Qvcr  to  lafciviou/kefs,  ta  work  all  undcawnefs  mtk 
gr€edinef$. 

There  are  in  men  certain  natural  principles,  (kch 
as  fear,  Oia^ne,  a  fenfe  of  honor  and  an  apprehen* 
iion  of  futurity,  which  operate  as  a  check  and  re* 
ftraint  from  vice.  Thefe,  though  in  themfelves  loo 
impotent  to  control  the  coniipt  propo^lities  of  our 
fallen  nature,  yet  are  of  ufe  to  fet  fom^  bounds  to 
iniquity,  and  to  keep  the  world  in  order  ;  and^ 
when  they  are  aided  and  direded  by  a  fuperior 
principle  of  holinefs^  they  are  great  helps  to  tiie  re« 
ligious  life.  Let  thefe  principles  be  eztinguiflied» 
or  perverted,  and  what  reftraint  will  the  finner  be 
under  f  He  will  commit  iniquity  with  greedin^fs. 
Thus  St.  Peter  defcribes  the  chara^er  of  the  Gen« 
tiles,  "  They  walked  in  lafcivioufnefif,  lufts,  ex- 
cefs  of  wine,  revellings  and  abominable  idolatries  ; 
and  thought  it  ftrange  ihat  Chrillians  ran  not  with 
them  to  the  fame  excels  of  riot,  fpeaking  evil  of 
them."  St.  Paul  fays,  *♦  They  were  filled  with  all 
unrighteoufnefs,  undleannefs,  covetou fnefs  and  wick- 
ednefs ;  and  though  they  knew  the  judgment  of 
God,  that  they  who  did  fuch  things  were  worthy 
of  death,  they  not  only  did  the  fame,  but  confent- 
cd  to,  and  had  pleafure  in  thofe  who  did  them." 

The  gofpel  fets  before  us  far  more  powerful  ar- 
guments againft  a  wicked  life,  than  nature  could 
fuggeft  to  the  Heathens.  If  we  break  over  the  re- 
ftraints  which  the  gofpel  lays  upon  us,   and  mock 


SiAMi  i[XV.]         Chrifiian  Religion.  325 

the  terrors  whtcii  it  holds  up  to  dur  view,  we  not 
baly  difccfvcr  a  ^reatet-  vitiofity  of  mind  than  they, 
hut  fhall  ran  to  greater  lengths  in  the  pra£lice  of 
iniquity. 

As  Vrater,when  it  has  hrokeii  through  its  mounds, 
tufhes  eh  with  more  impetuous  force,  than  the  nat-^ 
ural  ftream,  fo  the  corruptions  of  the  human  heart, 
Krfaen  they  hare  borne  down  the  riftraints  of  reli- 
giofi,  prefs  fqrward  with  more  violent  rapidity,  arid 
make  more  awful  devaflation  in  (he  foul,  than 
where  thcfe  reftraints  had  never  been  known.  Sid 
takes  occafion  by  the  commandiftent  to  Work  all 
maniier  of  coricupifcence. 

Where  the  gofpel  has  no  falutary  effe€k,  it  is  a 
favour  of  death  unto  deattt*  ^  The  apoftle  f peaks  of 
fuch  uncleantiefs  among  the  Chriftians  in  Corinth^ 
as  had  riot  been  ktiown  among  the  Heathens.  The 
^eater  knowl^ge  >  itt  religion  men  acquire,  while 
Iheir  hearts  ate  ftt  iti  them  to  do  evil,  the  more  ca- 
pable are  they  of  wickednefs^  When  they  have 
ence  trampled  on  the  motives  to  piety  and  virtue 
:which  the  gofpel  offers,  their  repentance,  in  human 
view,  becomes  more  difficult  and  improbable,  be* 
taufe  no  new  motives  can  be  placed  before  them*. 
If  they  turn  from  the  holy  commandment  delivered 
to  them,  the  littter  end  Is  worfe  with  tliem  than  the 
beginning. 

A  few  refleSions  here  offer  themfelves  to  you.  , 

1*  You  fee  how  extremely  dangerous  it  is,  to 
continue  in  fin  under  the  gofpel.  While  you  do 
fo,  you  aft  in  oppoQtion  to  the  moft  powerful  mou 
tives,  that  ever  have  been,  or  can  be  propofed  to 
the  human  mind ;  and  therefore  are  filling  up  the 
meafure  of  your  fins  with  amazing  rapidity;  that 
l^rath  may  coVne  upon  you  lO  the  uttermoft. 

Sin,  in  its  own  nature,  is  exceedingly  heinous.-^ 
It  acquires  a  peculiar  criminality  in  thofe,  whof 
pradife  it  in  oppofition  to  the  light  which  the  gof- 
pel affords^  the  terrors  which  it  denounces^  and  thpe' 
X 


396  Duties  of  the  [Serai,  XXV. 

calls  which  it  fends.  The  iddulgeacx  of  it  hardens 
the  heart  more  awfiiUy,  and  leads  to  a  more  dread, 
ful  iflue^than  tinder  circumftances  of  inferior  light. 
If  he  who  defpifed  Mofcs's  law,  died  without  mer- 
cy— of  how  much  forer  punifhment  {hall  they  be 
thought  worthy,  who  have  trodden  under  foot  the 
Son  of  God  ? 

2.  You  fee,  that  you  have  need  to  guard  againft 
the  beginnings  of  fin. 

Vice  indulged  lays  wafte  (he  confcience,  blind» 
the  underftanding,  perverts  the  judgment,  hardens 
the  heart,  and  may  bring  the  (inner  to  fuch  a  ftate, 
that  he  will  be  without  feeling.  It  is  madnefs  to 
Venture  on  a  vicious  courfe  at  all.  You  now  feel 
a  timidity  in  vice  ;— confcience  reproves  you  ;  fear 
checks  you  ;  fliame  reftrains  you  :  But  you  know 
not  how  foon  you  may  break  down  all  tbefe  bar- 
riers, and  commit  iniquity  with  greedinefs; — there- 
fore now  turn  your  feet  into  the  paths  ^f  virtuCi--*- 
Make  hafte,  delay  not  any  longer,  left  you  become 
fo  entangled  in  your  evil  habits,  that  you  cannot 
ceafe  from  fin.  *'  His  own  iniquitiei  (haJi  take  the 
wicked  himfelf ;  he  (hall  be  holden  in  the  cords  of 
his  fin  ;  He  (hall  die  without  inftrudion.  and  in  the 
greatnefs  of  his  folly  he  (hall  go  aftray/' 

3.  My  Chriftian  friends,  coufidcr,  what  you 
once  were,  that  you  may  be  humble  for  your  paft 
fins,  thankful  for  recovering  grace,  careful  to  walk 
in  newnefs  of  life,  and  prayerful  for  thofe  who  are 
ftill  in  their  guilt.  The  apoftle  cautions  the  Ephe^ 
fian  converts,  that  henceforth  they  walk  not  as  oth- 
er Gentiles.  He  reminds  them  that  in  time  pa(t, 
Ihey  had  fo  walked.  He  would  have  them  know 
what  religion  is,  and  make  it  appear,  by  the  change 
in  their  lives,  that  they  had  experienced  its  trai»f- 
*forming  power.  Abfurd  is  it  to  pretend,  that  we 
.are  the  fubje€ls  of  a  real  converfion,  if  ftill  we  live 

according  to  the  courfe  of  the  world,  and  walk  ac- 
cordir>g  to' our  former  lufts. 


4.  Chnfttatis  mud  be,uratcbful;  left  they  be  led 
away  by  the  iDfluence  of  corrupt  examples.  ''Walk 
not/'  fays  the  apoftle,  "  as  other  Gentiles  walk/'— 
Keep  yourfelves  from  the  vices  of  ati  untoward 
generation^,  '*Be  bl^unekfs  and  harmlefs,  the  fons 
ot  God  without  rebuke  in  the  xpidft  of  a  crooked 
and  perverfe  nation/*— "Sleep  not  as  do  others,  but 
Watch  and  be  fobcr/' 

5.  Religion  lies  mucb  in  the  temper  of  thetllind. 
It  is  the  oppodte  to  that  chara6ler  of  the  Heath* 

tns,  which  the  text  defcribes.  it  implies  juft  ap* 
prehenftons  of,  and  pio^s  afiPe6lions  to  God;  aii 
influential  knowledge  of  divine  truth  ;  a  zeal  for  a 

fodly  life;  a  tenderncfs  of  confcience ;  a  hatred^ of 
n  ;  and  a  refolution  for  eveiy  duty.  To  judfje 
then,  wjiether  we  ar^  really  religious,  we  mult  look 
into  our  hearts,  examine  oiir  tempers,  and.ob'ferve 
the  tendency  of  our  thoughts,  and  the  motion  of 
bUr  affedions. 

Finally  :  Since  God  has  placed  us  iinder  the  dif- 
^eiifatiori  of  the  gofpel,  which  teaches  iis  the  life  of 
godlinefs,  and  urges  it  by  the  moft  powerful  tno- 
tives,  let  us  not  walk,  as  others  walk,  who  being 
Blinded  in  their  under  ft  anding,  alienated  from  the 
life  of  God,  hardened  in  their  heart,  and  ftupified 
in  their  conscience,  have  given  themfelves  over  to 
work  iniquity  with  greedinefs ;  but  having  been 
taught,  as  the  truth  is  in  Jefds,  let  us  put  ofiF  the 
t>ld  man,  which  is  corrupt  according  to  the  deceit- 
ful lufts,  and  put  on  the  new  man,  which  after 
God  is  created  in  righteoufnefs  and  tme  hqlinefs  ; 
and  let  us  walk  worthy  of  him,  whb  has  called  us 
to  his  eternal  glory  by  Jefus  Chrift, 


Xt 


5  E  R  M  O  N    XXVI. 


fi       I  i\ 


EPkESIA!CS  iv.  to 24; 


But  ye  ham  not  fo  Uarned  Chrijl  ;  if  fi  he  that  ye 
have  heard  him,  and  have  been  taught  bf  him,  as 
the  truth  is  in  jfefus  ;  that  ye  put  off,  concemifig 
the  former  convtrjation,  the  old  man,  which  ii  cotm 
rapt,  according  to  the  deceitful  lujls ;  and  be  rtncnh 
ed  in  the  Spirit  of  your  mind  ;  and  that  ye  put  cm 
the  new  man,  which  after  God  is  created  t»  rights 
eoufnefs  and  true  holinefs^ 

1  HE  trirc  happhiefs  of  man  eonfifty 
.  in  the  favor  and  enjoyment  of  God.  Of  this  bap* 
pinefs  fallen  man  is  incapable,  untiibe  bas  become 
the  fubj^a  of  a  moral  change.  What  this  change 
h,  the  ApolUe  clearly  inftrufts  us  in  our  text.  To^ 
the  feveral  things  containt-d  in  the  paffagc  now 
.read,  I  (ball  endeavor  to  It  ad  your  attention 

I.  The  change  here  fpoken  of  is  radically  feateij 
vin.the  mind.     y>  have  been  taught-^-^^^hat yt  fc  re- 
newedinthe  Spirit  of  your^mind. 

It  is  not  aflfuming  the  name  and  badge  of  the 
Chrifli.in  ;  joining  oiirfelves  to  this,  or  that  reliu 
gious  feft ;  or  even  reforming  the  outward  man- 
ners ;  b  t  it  is  a  renewal  of  the  temper  and  difpo% 
fition  of  the  foul,  which  qualifies  us  for,  and  en* 
titles  us  to   the  happinefs  of  the  heavenly  worlds 


Sw¥.  XXVi.]       Chrijlian  Rdigicn.  ^^ 

Thii  IS  elfcwhere  in  fcripturc  cxpreflecl  by  ^  new 
jcrtaturt — newnefs  9f  Spirit-^a  mw  heart — and  th€ 
renewing  of  Ihe  mind. 

Thefe  terms  do  not  import  the  creation  of 
fiew  powers  iind  faculties,  but  the  introduQion  of 
l^ew  tempers  «^nd  -qualities.  The  apoflafy  has  not 
^iLtinguiflied,  but  perverted  the  natural  faculties  ; 
^nd  renovation  does  not  introduce  a  new  fet  of 
faculties,  but  it  gives  a  holy  4ire£lioo  to  thofe 
iFhicb  already  exift. 

It  enligbtens  the  eyes  of  the  underfl ending,  and 
^ives  new  apprebenfions  of  divine  things.  The 
^o^rinal  knowledge,  and  fpecula  ive  f^timents, 
may  ftill  be  the  fame  as  before  ;  for  the  Apofllo 
luppofes,  that  a  man  may  have  all  kaowledge,  and 
Uliderfland  all  myfteries,  and  y^t  not  hava  chari-i 
4y ;  but  the  things  before  known  are  now  viewed 
in  a  pew  manner  ;  they  are  fpiritually  difcerned  ; 
they  appear  real,  excellent  and  important,  and  thus 
x)btaia  a  coamaoding  influence  on  the  heart  and 
Jife. 

This  renovation  takes  aw^y  the  ftony  heart,  and 
gives  a  heart  of  flelh  ;  a  tender  fenfible  heart— ra 
heart  which  feels  divine  truths,  is  afraid  of  fin,  is 
jealous  of  itfelf,  (lands  in  awe  of  God's  judgments^ 
and  trembles  at  his  word. 

It  fubdues  the  carnal  mind,  which  is  enmity  a? 
gainft  God,  and  brings  in  its  place  the  fpiritual 
mind  which  is  fubje6l  to  his  law.  It  calls  down 
imaginations,  and  every  high  thing,  which  exalt^ 
itfelf  againfl  the  knowledge  of  God  a  and  capti- 
vates every  thought  to  the  obedience  of  Chrift. 

It  purifies  the  affe^ions,  and  direfls  them  ta 
their  proper  pbjpds.  Love  and  defire  no  longer 
centre  in  things  below  ;  but  they  rife  feo  things  a- 
bove.  The  chara6ler  of  God.  appears  amiable,  his 
laws  jufl,  his  grace  wonderful,  and  heaven  fu. 
premely  defirable.  Sin  appears  hateful,  as  it  is 
contrary  to  the  nature  and  como^and  of  God,  and 

^4 


830  -D«'^'«  of  the        [S£Rii.  XXVI. 

ruinous  to  xht  foul.  The  world  and  all  its  inter* 
efls  appear  contemptible,  in  compahfon  with  the 
excellency  of  thofe  glories  which  the  gofpel  re- 
veals. .  ' 

There  are  new  purpofes  and  refolutions.  Or  hi 
there  had  been  fome  (imilar  refolutions  before,  they 
were  not  formed  on  the  fame  rational  and  holy 
views  ;  but  more  on  a  principle  of  fear  ;  and 
chiefly  on '  worldly  motives  ;  and  therefore  were 
weak,  wavering  and  tranfient.  Thefe  new  refolu* 
tions  arife  from  a  view  of  the  hateful  nature,  as 
well  as  fatal  tendency  of  fin,  and  the  real  excel- 
lence and  vaft  importance  of  religion  •  and  there- 
fore are  (Irong  and  permanent.  This  is  the  lan- 
^agc  of  the  renewed  foul,  **  I  will  not  ofiTend  any 
more;  that  which  I  fee  hot  teach  thou  me  ;  if  I  havd 
done  iniquity,  I  will  do  no  more/' — '*  Teach  vat 
the  way  of  thy  fta:utesrandl  will  keep  it  to  the  end; 
Give  me  underftanding,  and  I  will  keep  thy  law  ; 
yea,  I  will  bbferve  it  with  my  whole  heart/* 

II.  He  who  is  renewed  in  the  fpirit  of  his  mind, 
futs  off.  concerning  the  former  converfation^  the  old 
Man.  which  is  corrupt,' according  to  the  deceitful  lufls. 
'  The  new  fpirit  is  oppofite  to  fin,  and  flrives  a- 
gainft  it.  As  the  motions  of  fin  work  in  the  cor- 
rupt heart  to  bring  forth  fruit  unto  death,  fo  grace 
Works  in  the  renewed  heart  to  bring  forth  fruit  un- 
to holinefs. 

The  new  creature  immediately  applies  itfelf  to 
fubdde  the  lufls  of  the  flefh.,  and  the  corrupt  hab- 
its and  difpofitions  of  the  mind.  The  Apoftle 
fays  to  the  Corinthians,  '*  In  that  ye  forrowed  af- 
tfer  a  godly' fort,  what  carefulnefs  it  wrought  ia 
you  ?  Yea,  w^at  vehement  defire — what  fear— ^ 
what  indignalioii^what  revenge  ?" 

The  Coloffians,  having  put  off  the  old  man,  arc 
exhorted  "  to  mortify  their  members,  which  are 
on  the  earth,  fuch  as  uncleanncfs,  inordinate  af- 
^edlion,  evil  concupifcence,  and  covetoufnefs  which; 


SxRM.  XXVI.]      Chrijlidn  RtHgitm.  ^31 

is  idolatry."  Thefe  corruptions  indeed,  are  notwbpl. 
\y  extinguijhcd  in  the  renewed  Chriftian  ;  but  the 
power  of  them  is  broken,  fo  that  they  no  more  hiive 
dominion  over  him.  He  carries  on  a  warfare,  a- 
gainft  them.  He  keeps  his  heart  with  diligence, 
brings  his  body  into  fubjeflion,  an4  abftains  from 
flefhly  lulls  which  war  againft  the  ^ul. 

A  fpecial  reafon  why  be  exerciCes  the  afFeflions 
and  lufts  of  the  flefli,  is  becaufe  he  has  found  them 
deceitful.  They  have  promifed  thofc  pleafures  in- 
the  indulgence,  which  he  has  never  found  ;  and 
have  produced  thofe  painful  confequences,  and  tor- 
menting reflexions,  which  he  little  expefted.  He 
feels  the  force  of  the  Apoftle's  expoftulatioa^ 
**  What  fruit  had  ye  then  in  thofe  things,  whereof 
ye  are  now  aihamed  ?  for  the  end  of  ihofe  things 
is  death/" 

As  thefe  deceitful  lulls  corrupt  the  converfatipo^ 
fo,  when  he  mortifies  thefe,  he  of  courfe  puts  off 
his  former  converfa^ion,  which  is  here  called  the 
Md  man  ;  and  elfewhere,  the  old  mafk  with  his  deeds, 
'^'the  deeds  of  the  body,  and  the  mewbirs  tvhich  are  on 
the  earth.  He,  in  deliberate  and  hearty  purpofe, 
renounces  all  fin.  He  watches  againfl  it,  and  a- 
gainft  the  temptations  which  have  often  befet  him^ 
and  prevailed  over  him.  He  abdains  from  the  ap- 
pearance of  evil.  And  if  he  is  drawn  away  of  his 
lufts  and  enticed,  he  thinks  on  his  ways  with.god^ 
ly  forrow,  and  turns  his  feet  into  God's  teftimo^ 
»ies  with  new  refolutions  to  keep  himfelf,  and  fer- 
vent fupplications  for  grace  to  help  in  time  of  need. 

III.  The  renewed  Chriftian  not  OQly  puts  off  ihe< 
old  man,  but  puts  on  the  new,  man^^ 

As  the  former  fignifies  a  corrupt  temper  and 
converfation,  fo  the  latter  mtC.  intend  a  holy  atid 
virtuous  difpofition  and  cha rafter.  The  new  man 
is  renewed  in  righteoiifne/i  and  true  holinefs.  The 
ttne  convert  not  only  ceaCes  to  dp  evil,  but  learns. 
to.  do  well. 


339  DntUs  cfth^  [SiRAf.  XXVI. 

Religion  is  not  merely  a  negative  thing,  oonfift^ 
iifg  in  the  abfence  of  evil  difpofitions  and  works  ; 
It  jhclndes  alfo  pofitive  goodnefs,  a  direfi  love  of 
Pod,  and  a  care  to  obey  his  commands.  The  A* 
poftle  makes  a  diftinQion  between  a  rigktecm  .ziad^  4 
g<iod  man.  *^  Scarcely  for  a  righUBus  man  will  one 
die,  yet  peradventure  for  zgood  man  fome  would  ev- 
en dare  to  die/'  By  the  former  he  intends  one  whq 
leads  merely  a  harmlefs  life — who  fimply  4oes  no 
injuries,  no  wrongs  2"  By  the  latter  he  meanf  one 
who  is  ufeful  to  tbofe  around  him— one  who,  gov- 
erned by  a  difioterefted  benevolence,  is  cardPul  to 
maintain  thofe  works  which  are  good  and  profita* 
ble  to  men.  The  flothful  fer^'ant  was  condemned, 
not  becauie  he  had  been  mifcbievous^  but  becaufc 
he  had  been  unprofitable — not  bfoaofe  be  h;id  de« 
ftroyed  his  talent,  or  had  employed  it  in  an  unjull 
and  fraudulent  manner,  but  becaufe  he  had  laid  it 
by  in  a  napkin,  and  returned  it  without  improved 
ment.  Of  Onel^mus,  after  his  converfioo,  Paul 
fays  to  Philjsman,  ^*  He  in  time  pad  was  unprofit^ 
able,  but  now  profitable  to  thee  and  me."  lo  the^ 
ilory  of  the  Jew  who  fell  among  thl^es,  and  was 
left  wounded  op  the  road,  we  fee  the  prieft  an^ 
Levite  pa  fling  by  him  with  an  unfeeling  negied  ; 
and  the  kind  Samaritan  affifting  and  relieving  him' 
in  his  helplefs  condition.  The  former  are  no^ 
charged  with  robbing  or  wounding  him-— but  6nlf 
with  inattention  and  indifference  to  his  cafe  ;  yet', 
they  a£led  not  the  part  of  neighbors.  It  was  the 
Samaritan  only  who  was  neighbor  to  him  ;  for  he 
it  was  he  who  {hewed  mercy  on  him.  In  the 
defcription  of  the  final  judgment  we  hear  dbe  judge 
condemning  the  wicked,  not  for  pofitive  injuries, 
but  for  the  negle£i  of  pofitive  duties.  He  does  not 
fay,  ye  have  taken  away  my  food  a|id  raiment, 
driven  me  from  my  dwelling,  wounded,  or  im- 
prifoned  me  ;  but  he  fays,  "  I  was  hungry,  and 
ye  gave  me  no  meat ;  thirfty,  and  ye  gave  me  no 


SxEM*  XXVL]      ChriJHan  Rdigion* 

drtok  ;  naked,  fiid  yt  dotked  xne  not ;  fidk  tnd 
in  prifoa  aod  ye  did  not  viCt  me." 

If  vrc  would  know^  whether  we  hare  be^n  tbci 
fubje£U  of  thifi^  great  cbaftge,  which  qu^Ufi«s  for 
heaven,  we.  snuft  examine,  i^it  only  what  our  dif** 
pofition  16  mtb  refpe^i  to  certain  grofs  iniquities, 
but  efpeciaHy,  what  our  tetnper  ia  toward  God  and 
righteoufatfa  :  We  muft  inqmre,  whether  we  hab^ 
itually  poficfs  tbofe  pofitive  vinufs,  and  carefully  ^ 
tnaintain  thoPe  good  works,  which  conftitutt  the 
new  man  ;  as  well  as  whether  we  have  renounce^ 
the  old  man  with  his  deeds. 

IV.  We  are  here  farther  taught,  that  the  pattern 
according  to  which  the  new  man  is  formed,  is  iA$ 
ima,-je  of  God.  He  is  created  ^Jlrr  God  in  righteotif' 
Tufs  and  true  holinefs.  He  is  renewed  in  inoxoie^^ 
a/ler  the  image  of  him  that  cret^Ud  hiw.  He  is  f 
partaker  of  the  divine  nature.  Beholding  the  glorjr 
of  the  Lord,  he  is  ehanged  into  tbcfime  image. 

As  the  happinefs  of  heaven  confifts  in  the  en.* 

Joyment  of  God ;  the  capacity  for  this  happinefs 

tnuft  confift  in  a  renovation  after  the  image  of  God. 

We  mull  be  like  bitn,  that  wc  may  fee  him  as  b^ 

»s-      * 

This  likenefs  to  God  muft,  I^owever^  be  unde^« 

(lood  with  fome  limitations. 

There  are  forae  perfedions  in  the  divine  nature, 
to  which  the  image  of  God  in  us  can  bear  no  re* 
fenablance  ;  fuch  as  immenfity,  immutability  and 
independence.  Thefe  arc  objeQs  of  our  venera« 
fion,  hope  and  reliance  ;  not  of  our  imitation*  It 
is  only  his  moral  charader,  which  can  be  impreff- 
ed  on  our  fouls.  — 

There  are,' on  the  other  han^,  fome  effential 
properties  of  the  new  man,  to  which  there  is  noth- 
ing analogous  in  the  Deity.  Reverence,  obedience, 
truft  and  refignation,  arc  excellenfiies  in  rational 
creatures  ;  but  cannot  be  afcribtd  to  the  infinite 
^Ijad  independent  Creator.     Faith,  r^penunce,  (elf- 


994  PtUiis  of  the       {Sbku.  XX  VI; 

diftrufty  and  hope  in  divine  mtrcy^  are  nrceflaxy 
exercifes  in  ns,  when  we  put  oflF  the  old  man,  and 
put  on  the  new  man,  becaufe  we  are  fmful,  fallen 
creatures  ;  but  to  thefe  there  is  nothing  in  the  mod 
holy  God,  which  bears  any  refemblance.  Yea, 
there  are  many  duties  belonging  to  religion  in  this 
imperfefl  and  probationary  ftate,  for  which  there 
will  be  no  occafion,  and  no  room,  in  the  world  of 
glory  ;  fuch  aa  mortification,  felfdenial,  watchful., 
nefs  and  pr^iyer. 

And  farther  :  In  ihofe  moral  perfedions,  in 
which  the  new  man  is  made  like  to  God,  there  is 
only  a  faint  refemblance ;  not  an  equality.  Holi* 
nefs  and  goodnefs  are  in  their  nature  the  fame  both 
in  God  and  in  men,  but  infinitely  different  in  de- 
gree. Yea,  the  image  of  God,  under  its  higheft 
improvements  in  Chriftians,  while  they  are  in  this 
world,  falls  far  fhort  of  that  beauty  and  glory,  ta 
which  it  will  be  raifed  in  heaven.  It  doth  not  yet 
appear  what  we  (hall  be.  And  -after  all  the  im- 
provements that  can  be  made  by  .  faints,  and  even 
by  angels  in  glory,  it  will  ftill  remain  a  truth,  that 
*f  none  is  holy  as  the  Lord  i  the  heavens  are  not 
clean  in  his  fight." 

With  thefe  limitations  the  new  man  may  be  faid 
to  bear  the  image  and  likenefs  of  God. 

He  is  renewed  in  knowledge  after  the  divine  im- 
age. *'  God  is  light,  and  in  him  is  no  dark* 
nefs."  All  his  works  are  done  in  wifdom.  Man 
was  made  to  afl  as  a  rational  being ;  not  under  the 
blind  impulfe  of  palUon,  but  by  the  calm  dilates 
of  the  underftanding.  This  leading  faculty  of  the 
foul  is  darkened  by  the  apoftaTy.  Sinners  are  rc- 
prefented  as  having  their  underftanding  darkened, 
and  as  walking  in  darknefs.  In  the  new  man  reafon 
is  reftored  to  its  dominion  ;  the  eyes  of  his  under. 
Handing  are  opened  to  receive  the  light  which 
fiiines,  and  to  difcern  the  truth  which  is  revealed  ; 
and  he  a6ts  according  to   the  di£lates  of  this  tr^ 


SsmM.  XXVli}        Chrijlian  Religion.  33^ 

lightened   underftanding.     Hence   he   is    faid,  tQ 
walk  in  the  Hght,  as  God  is  in  the  light. 

The  new  man  is  created  after  the  image  of  God 
in  righteoufnrfs.  God  is  righteous  in  all  his  ways  j 
and  in  this  the  children  of  God  aremanifcft,  every 
one  that  doth  righteoufnefs  is  born  of  him. 

The  new  man  refembles  God  in  mercy  and  gpod^ 
nejs.  Thefe  are  called  the  glory  of  the  divine  char- 
a^er.  We  are  required  to  be  followers  of  God  as 
dear  children,  and  to  walk  in  love,  and  lobe  merciful 
as  he  is  merciful .  A$  a  n  afon  why  we  (hould  love 
one  another,  the  Apoftle  fays,  **  Love  is  of  God  ; 
ancl  every  one  that  loveth.  is  born  of  God,  an  d 
knoweth  God.  He  that  loveth  not,  knoweth  not  God, 
for  God  is  love  ;  and  he  that  dwelleih  in  love, 
dwelleth  in  God,  and  God  in  him.'* 

The  new  man  is  created  after  God  in  holinefs.--^ 
God  is  of  purer  eyes  than  to  behold  evil.  He  can- 
not look  on  iniquity,  nor  fo  much  as  be  tempted 
<>f  evil.  The  new  man,  in  this  refpeft  bears  the 
image  of  God.  He  has  a  prevailing  hatred  of  fin, 
and  love  of  moral  reftitude.  He  cannot  bc»ar  that 
Ivhich  is  evil.  When  he  is  tempted  to  any  known 
fin,  the  holy  principle  within  him,  if  it  be  in  its 
proper  cxercife,  will  exclaim,  "  How  can  I  do  this 
great  wickednefs,  and  fin  agiiinft  God  i*' — *'  How 
mall  one  who  is  dead  to  fin,  live  any  longer  there- 
in ?"  Hence  he  is  faid  to  te  a  partaker  of  God'« 
holinefs — ^^to  be  holy  as  God  is  holy. 

*'  The  Lord  is  a  God  of  truth'^  and  '*  it  is  im- 
poflSble  for  hjm  to  lie/*  In  conformity  to  this 
charafiler,  his  people  are  called  "  children  who 
win  not  lie."  The  Apoftle  fays  to  the  Ephefian 
converts^  "  Ye  have  been  taught,  that  ye  put  on 
the  new  man,  which  after  God  is  created  in  true 
holinefs,  or  holinefs  of  truth,  therefore  put  awny 
lying,  and  fpeak  ye  every  man  tmth  to  his  neigh- 
bor." And  to  the  CoIofTians  he  fays.  "  Lie  not 
o;ie  to  another,  feeing  y,e  have  pot  otf  the  old  man 


1^  Duties  o/Af  IS^nu.  KXVh 

with  his  deeds/'  He  who  (hall  enter  into  God's 
boly  hill,  is  one  that  ''fpeaketh  th»  truth  in  his 
faeart,  and,  though  he  fwear$  to  his  own  hurt,  yet 
be  changes  not/' 

In  thefc  refpeds,  the  true  Chitllian  is  renewed 
after  the  image  of  God. 

We  fee  what  is  the  main  fuhdance  of  religion. 
It  is  not  meat  and  drink,  rates  and  forms  ;  but 
righteoufnefs  and  truth,  go^^dnefs  and  mercy,  peace 
and  love.  If  religion  confiflts  in  a  confcrraity  to 
God,  thefe  muft  be  its  leading  charafteis,  for  thefe 
are  his  moral  perfe£liop«. 

We  fee  alfo  that  there  is  an  eflVntial  conaexion 
f)etween  piety  to  God,  k^d  the  duties  which  we 
owe  to  men  ;  for  it  is  in  thefe  that  w^  imitate  God, 
and  exprefs  our  love  to  him.  To  love  God  is  tQ 
love  his  moral  perfe6lions,  jufticc,  goodnefs,  truth 
and  faihfulnefs  ;  and  thefe  are  in  us  the  fecial 
virtues.  To  make  light  of  thefe  is  to  treat  the  di- 
vine chara61er  with  contempt.  **  If  therefore  a 
pian  fay,  I  love  God^  and  hateth  his  brother,  he  is 
a  liar  ;  for  he  that  loveth  not  his  brother,  whom 
he  hath  feen,  how  can  he  love  God  whom  be  hatb 
not  feen  ?  And  this  commandment  have  we  from 
him,  that  he  who  loveth  God,  Ipve  his  brother  aL 
fo."     I  proceed  to  obferve, 

V'.  That  this  great  change  in  the  man  is  affefted 
by  means  of  the  gofpel.  The  Apollle  fays,  Ye 
fiave  heard  Chrift,  and  been  taught  by  him,  as  the  truth 
is  in  Jefiis^  that  ye  put  off  the  old  nan,  anH  put  on  the 
nttQ.  This  change  was  the  confequence  of  their 
having  learned  Chuft. 

Renovation  is  indeed  here  fuppofed  to  be  the 
work  of  God.  The  new  man  is  faid  to  be  "  cre- 
ated after  God  in  true  holinefs ;  and  to  be  renewed 
after  the  image  of  him  who  created  him/'  And  elfe- 
ivhere  it  is  more  exprefsly  afcribcd  to  the  divine 
agency.  **  We  are  God's  workmanfhip,  created  in 
Chrift  Jefi^s  to  good   works/' — **  We  are  favcd  by 


Szau.  XXVI.}      Chrijtian  Reli^im.  Z37 

the  rcnewiiig  of  the  Holy  Ghoft." — "  Wc  are  bora 
«if  tkc  Spirit/"^  All  tbe  virtues  of  the  Chiiftias 
temper  are  ••.the  fmiis  of  tbe  Spirit/' 

To  define  the  manner  in  which  the  Spirit  of  God 
works  on  the  human  mind  in  effe£hng  this  change, 
lis  beyond  our  fpbere.  **  The  wind  bJoweth  where 
It  lifttth,  and  we  hear  the  found  thereof,  but  can*, 
not  teli,  whence  it  cometh,  nor  whither  it  goeth  ;  ^ 
fo  is  every  one  that  is  born  of  ibe  Spirit."  But 
whatever  be  tbe  manner  of  his  operation,  it  doea 
not  exclude  the  ufe  and  influence  of  m^ans* 

Chriftiatis  are  renewed  in  knoxudedge.  They  cf- 
cape  the  pollutions  of  the  world  through  the  kutftd^ 
edge  of^  Chrifi.  They  arc  chofen  to  falvation 
through  fanttiScatfon  of  the  Spirit,  and  belief  of 
the  intth^  They  are  begotten  by  the  ward  of  truth, 
and  born  of  incorruptible  feed^  even  of  the  word  of 
Gods  which  liveth  kvA  abrdeth  forever.  God  hath 
given  us  all  things,  which  pertain  to  a  godly  life 
through  the  knowledge  of  him^  who  bath  called  us  to^ 
glory  and  virtue.  Paul  preached  to  the  Gentiles, 
that  he  might  open  thir  ryes,  and  turn  them  from^ 
darknefs  to  lights  and  iiwa  the  power  of  Satan  to 
God. 

Whether  tbe  Spirit  of  God,  in  the  renovation  of 
the  foul,  works  immediately  os  tbe  will,  and,  by 
a  creative  power,  give*  a  new  tafte,  and  tbUs  preip. 
pares  tbe  way  for  tbe  word  to  have  its  fan&ifying 
effed  ;  or  whether  it  firft  opens  the  underllanding 
to  difcem  the  importance  of  divine  truths,  and  tbi^ 
gives  them  a  transforming  influence  on  the  will  and 
affe^ions  ;  or  whether  the  heart  and  the  intelled 
coDJundly  are  fubjefis  of  divine  operation,  are 
^eRions  which  may  amufe  a  metaphyfician,  or 
philofopher — but  they  little  concern  the  foitcitooa 
finner,  inquiring,  what  he  muft  do  to  be  faved, 
or  the  ferious  Chriftian  examining  the  ftate  of  his 
own  foul.  What  the  great  change  i%,  which  preu 
pares  us  for  heaven^  the  gofpel  has  plainly  ilated  ^ 


88«  Dmiiitifthe  XStkA.XKvi: 

-that  the  firft  proclu£lk)ii,  sind  future  tmprovemetit 
^  of  this  change  is,  in  fomc  way  or  other,  -the  work 
of  divine  grace,  we  are  cxprefsljr  taught ;  that  the 
Spirit  of  God,  both  in  the  converfion  of  finners, 
and  in  the  fandificatton  of  believers,  works  on  the 
foul  by  means  of  the  word,  and  that,  by  an  attend- 
ance on  the  word,  we  are  to  feek  anfd  obtaifi  the 
grace  ncceflary  for  thefc  purpofes,  we  are  fully  af- 
jfured.  And  what  more  need  we  to  know  ?  How- 
ever thofe  quedions  tiiay  be  determined,  our  duty, 
and  our  encouragement  remain  the  fame.  "  Work 
out  then  your  own  falvition  with  fear  and  tremb- 
ling, for  it  is  Ood  who  worketh  in  you,  both  Cf> 
will  and  to  do,  of  his  own  good  pleafure." 

The  promife  of  God,  A  new  heart  -will  I  give 
you,  and  a  new  Spirit  will  I  pui  within  you^  does  not 
make  void  the  commandment.  Cajl  away  from  you 
all  your  tran/grejions,  and  make  yo^  anew  hearty  and 
a  new  Spirit ;  for  why  will  ye  die  ? 
'  To  diftinguifh  between  renovation  and  convert 
fion,  arid  toxall  the  former  the  creative  work  of 
God,  in  which  the  fubje^  is  wholly  paflive  ;  and[ 
the  latter,  altogether  the  work  of  man,  in  which  he 
is  wholly  aSive,  is  a  refinement  in  divinity,  which 
the  gofpel  has  not  taught,  and  by  which  1  am  a^ 
f raid,  Chrifltans  arc  little  edified.  The  fcriptutc 
tifes  the  terms,  regenerinicm,  repentance  and  conu 
verfiOD,  to  exprcfs  the  whde  change  requtfitc  to  e«. 
terrtal  life  ;  for  wkh  each  of  them  eternal  \itt 
ftailds  cortticftcd.  To  this  ohaage,  taken  in  its 
complete  fenfc,  tlic  ufe  of  means,  and  the  grace  of 
God,  are  both  neceffary.  The  former  is  our  duty 
*-**for  the  latter  wcmuB.  look  to  him.  "  Let  us  do 
all  things  without  murmurings  antl  difputings, 
that  wc  may  be  blaraelefs  and  harmlcfs,  the  fons  of 
God  without  rebuke/' 

There  is  one   obfervation    more,  which  t  wilf 
make  on  oi;r  text ; 


Ser<i.XXVI.]    ChriJHmRtUKkn.  ^f 

Vr.  That  the  chai^  here  fpoken  of  is  exceed- 
ingly great. 

This,  the  terms  ufedby  our  ApofUe  plainly  im- 
port. It  is  putting  offUuoli  man^  whkh  i$  cormfi^ 
andfutting  on  the  new  man,  whkk  is  creaied  after  the 
image  of  God. 

The  obfervable  and  fenGbk  alteration  in  thofe 
converted  from  the  ignorance,  fuperftitions  and 
vices  of  heathenifm,  was  much  greater,  than  that 
which  takes  place  in  fuch  as  have  grown  up  in  the 
knowledge  of  the  gofpel,  and  under  the  retraining 
influence  of  a  virtuous  education.  But  in  the  lat- 
ter the  change  h  great,  though  not  attended  with 
all  the  fame  remarkable  circumftances.  The  real 
nature  and  eflence  of  converfion,  is  the  fame  inalL 
It  is  a  change  of  temper  from  the  love  of  fin,  to 
the  love  of  God  ;  and  a  correfpondent  change  of 
life  by  forfaking  the  ways  of  fin,  and  turning  the 
feet  into  God's  teftimonies. 

.  Let  none  then  imagine  that  they  are  the  fubje^ 
of  this  change,  merely  bectufe  they  entertain  fome 
new  fentiments,  feel  tranfient  emotions  of  the  af- 
fedHons  in  their  devotions,  or  have  renounced  fome 
of  their  former  guilty  pcstdlices.  '^  If  any  man  be 
in  Chrift,  he  is  a  new  creature  ;  old  things  are 
pa  fled  away,  and  all  things  are  become  new  :  1%ia 
a  heart  habiunrlly  conformed  to  God,  and  direded 
to  keep  all  his  commands,  which  proves  that  we 
have  pafled  from  death  to  life. 

Some  will,  |)erhap5,  here  inquire,  **  If  tbrf 
change  is  fo  great  as  has  beet)  reprefented,  muft 
not  every  one  who  has  been  th^  fub)e&  of  it,  cer- 
tainly know  the  reality ,  and  evea  the  very  time. of 
it? 

This  will  not  fallow.  The  fcripture  fuppofes, 
that  true  Chriftians,  may  waat  the  full  alTurance 
of  hope,  and  therefore  direfls  them  to  feek  it  with 
diligence  to  the  end;  to  examine  them felves  whether 
they  ace  in  the  faith  ;  and  to  fear,  left,  a  pr omife 


t40  i)uiii^s  of  the  fSiltM.  kX^t. 

Jbdng*  left  them,  of  entering  into  God's  teR,  they 
Ihould  feem  to  come  ihort  of  it. 

There  is  reafon  to  believe,  that  fome  are  rekiei^* 
^d  in  their  early  childhood,  before  they  have  ca* 
padty  dtftindiy  to  mark,  or  ftrerigth  to  retain  the 
things  which  pafs  in  their  minds. 

There  are  fome,  who,  under  the  advantage  of 
l^ood  inftnafliotis  and  examples,  are,  in  a  great 
meafure,  fecured  from  the  corruptions  of  the 
^oiid,  and  the  hardening  influence  of  fin,  Thefe 
may  be  fo  gradually  prepared  for  the  change^ 
and  carried  through  it  by  fuch  eafy  and  gemie 
fieps,  that  they  can  fix  on  no  particular  time,wheii[ 
it  began,  or  when  it  was  completed. 

Kew  converts  are  but  babe^  in  Chrift.  There  it 
much  corruption  ftill  remaining  ;  and  the  prind* 
pies  of  holinefs  are  weak  in  their  fonls.  Henctf 
they  fee  caufe  to  tall  in  queftion  the  reality  of 
their  converfion,  till  they  have  had  time  to  prove 
it  by  its  fruits  ;  and  even  then,  they  may  find  it 
difficult  to  afcertain  the  timcy' when  the  change 
took  place. 

It  may  alfo  be  remarked,  that  there  is  a  great^' 
diOFerence  between  one's  knowing,  that  there  is  as 
alteration  in  him,  and  knowing  that  this* is  a  reno* 
vation  in  the  Spirit  of  his  mind.  £very  finner, 
who,  at  adult  age,  is  ri;claimed  from  a  life  of  grofa 
wickednefs,  is  fenfible  of  a  change.  He  is  ooo^ 
fdous  of  the  aWakenings  and  convictions  which  he 
feels,  of  the  refolutions  which  he  fordas,  and  of  the 
reformations  which  he  makes  ;  aad  he  will  prob- 
ably remember  them  all  his  da^^s  ;  but  till  he  haa 
had  time  to  bring  forth,  with  patience,  the  fruits  of 
repentance,  he  may  remain  in  doubt,  whether  all 
this  is  the  work  of  faving  grace* 

And  even  improved  Chriflians  mav,  through 
diforders  of  body,  heavy  affliftions,  preffing  tempt- 
ations, or  mifapprehenfions  of  the  proper  evidences 
of  grace,  labor  under  great  bondage  to  fcari   and 


walk  in  darknefs  and  ^P^bt  much  of  tiieir  time  j 
perhaps  all  their  days. 

Tbcfe  obiervaiions  fuffidently  (hew,  that  however 
great  the  change  of  converfioQ  may  be  in  itfelf,  the 
full  affurappA  pf  hope  js  npt  ^jnmediately,  or  ne- 
ceiTarily  cotine£ied  with  it.  T^e  humble  Chriftian, 
imp'^elled  wiih  a  fenfe  of  the  importance  of  the 
change,  and  the  awful  conf^quences  of  a  miftake^ 
will  be  difpofed  to  enterigin  a  godly  jealoufy.  He 
will  keep  under  his  body  to  bring  it  into  fabje£Hon^ 
left  by  aay  means,  after  all  his  experience,  and  all 
his  hope,  he  ihould  finally  be  a  caft  away. 

Let  us  then  give  all  diligence  to  make  our  calU 
ing  and  election  fure,  and  adopt  the  prayer  of  the 
P^lmift,  ♦*  Search  me,  Q  God,  ^nd  try  nay  hcs^xti 
^rove  me  and  know  my  thougbtSj  and  fee  if  there 
be  any  wicked  way  in  me^  and  lead  me  in  the  way 
evexlaiiing*" 


SERMON      XXVIL 


£PU£5IANS  iv.  25. 


WhcTtfore^  puiliing  amay-Lyi'UgJpeaX  every  nuiB  Truth 
with  his  neighbor,-:  for  we  arc  members  onto/  asik 
'  ether.  •    .      • 

•  All  the  gra<^^  of  the  Chri(liantem'« 
per  have  a  KriBt  connexion.  The  renovation  of 
our  nattire  after  the  divine  image  lays  the  founda^ 
tion  for  all  holy  exercifes  and  works.  Where  thia 
has  taken  place,  there  will  be  a  frrevailing  oppofi- 
tion  to  fin  of  evcfry  kind^  and  » governing  rejgard 
to  the  whole  compafs  of  dtriflialf  virtues  and  do- 
ties.  The  apofUt  obTerVes  to  the  £phefians,  that« 
by  the  gofpeli  ^'they  liad  beei^  taught  to  put  off  the 
old  man,  which  is  corrupt  according  to  deceit^ 
Jul  lufts,  to  be  reneiyed  iil  the  fpirit  of  their  mind, 
and  to*  put  on  thejfiew  mati,  ^which,  after  God,  is 
created  in  righteoufnefs  and  true  holinefs,  or  holi. 
nefs  of  truth/*  But  he  would  not  have  their  reli« 
gion  end  here.  He  reminds  them  that  the  tenor  of 
their  lives  mttft  correfpond  with  this  renovation  ;— 
that  they  muft  no  longer  walk,  like  other  GentileSi 
in  the  vanity  of  their  minds,  but  accordihg  ta  the 
pure  precepts  of  that  new  religioni  which  they  had 
embraced. 


In  our  text  ^hd  the  vcrfes  following,  he  cnumer- 
titcs  the  feveral' virtues  and  duties,  which' muftapi 
^car  in  the  life  of  the  renewed  Chriftian  ;  fuch  aj 
veracity,  meeknefs,  juftice,  induflry,  purity  '  of 
fpecch,  kindnefs,  chaftity,  &c.  all  which  we  ftiall 
confider  in  theii*  order. 

The  virtue,  which  our  text  offers  to  confideratiott 
is  truth,  or  vetdcity,  in  oppofitioh  to  lying.  Thii 
naturally  arofe  firft  to  the  apoftle's  view  frOm  his 
dcfcription  of  the  rt*ew  man,  ai  having  put  oflF  if^ 
tVz^v/  hills,  and  put  oti'true  holinefs.  We  vill, 
'  I.  Explain  the  duty  here  enjoined:  '*  Speak  evi 
itty  man  ^rt*M  with  his  neighbor/' 
-  II.  Shew,  that  f peaking  truth  is  a  neceOTary  parfc 
of  the  chriftian  charafter.  "Ye  have  been  renewed 
— wherefore  fpeak  truth." 

Ill,  Apply  the  apoftfe's  argument  r  **Porwcar|fi 
tnembers  one  of  an6ther/'  ' 

I;  We  will  explain  the  duty  fere  cnjoined,whicfci 
ibr"  greater  enppha^s,  the  apoftle  eipreffes  bothneg- 
acidly  aind  pofitively.  **  Putting  away  lying,  fpeat 
•very^mah  imttwith  his  neighbor*." 
l  Truth  or  teradfty,  as  oppofed  to  iying,  is'  the  a.: 
greement'beCW^et)  our  words  and  fencimcttts  ;  4$; 
oit  the^oAtrarv,  lying  is  a  difagreenteilt  between 
them,  fbrmed  with  a  delafite  intention.  If  by 
latiguage,  writing^,  or  any  known  and  agreed  figni^i 
wt  furfH>JfilyciNxvty  to  others  faHe  notions  ofthings, 
wc  are  guilty  of  that  fpecies  of  d^ccjftion;  Which  ik 
commonly  called  lying.  In  oppofition  to  this,  vc 
are  to  fpdik  trath  with  ouf  neighbors.  In  all  ouf 
intercourfe  with  one  another,  we'  ire  to  cxpreft 
the  real  meaning  of  our  hearts,  and  toHcKmvey,Vrhai 
we  fuppofe  to  be^  right  ideas  of  thof«  tnitteir^.which 
are  the  fubjeSis  of  oar  difcoiirfe. 

It  will  be  ufeful  to  explain  and  -ftate  this  point 
a  litde  more  particularly. 

Let  it  be  Q})ferved, 
Va 


144  Atfcri  a/Oe        |[SiitM,  XXVIf; 

i.  There  ixi  &ife$,  in  which  oae  may  fpeak  that 
Which  is  not  true;  axxd  yet  not  be  chargeablt  wi(^ 
lyiog ;  for  iie  may  have  no. intention  to  deceive.-*^ 
lie  may  have  wroti^  Appnsheofions-*-*may  hav^ 
been  miUnform^d^tA^y  have  niifinnderllood  hiy 
information— may  hiavd  forgotten  feme  cifWm^ 
fiance  of  the  pafe ;  and  hence  may  utter  that  which 
is  not  perfeftly  true,  and  yet  {peak  with  ^%t  upright 
heart  and  an  hoaefl:  mqaning^  Ij^  it  be  coniidef^ 
ed,  however,  t^t  in  all  nis^tt^fi  of  Ituportftnce^  of 
which  we  may  have  oCcafion  to  fpeglc,  a  regard  tp 
tiuth  will  indute  ix$  to  feejt  right  iriformotipo,  4nd 
to  retain  the  ihformatioii  giveii  as^  If  we  t^^  up 
teports  haflily,  and  communioite  thrm  confident- 
Jy ;  if  we  receive  doubifu)  nuattets  Without  inqaity^ 
and  relate  them  with  airs  of  aflurance^  we  difcover^ 
at  lead,  the  wfint  of  a  jnft  reverence  for  truths 
though  perhaps  our  fault  will  not  deferV<  the  liarfll 
appellation  pf  1^  i^g; 

We  aiic  not,  in  ^U  eafiea,  boutid  to  fpeak  thei^fMi 
tnuh.  ''A  fool  uttei«eth  ail  his  mind;  but  a nMfii 
taan  keepetb  i^in  till  afterward/'^-'^'*  Therein  % 
time  to  (peak,  and  4  time  to  k^ep  ftlenc€/^-^**And 
a  wife  man^s  heart  difcernetb  both  tbnc  and  J^^* 
ttient/'  Wc^ar^  neyer  to  violate  troth ;  boit  wo 
D^y  fuppteffi  it^  in  whole  or  in  part>  W  Mfc  Atflfc 
proper,  when  the  maQ  who  demands  it.  has  nsk 
right  to  Juiow  it«  So  w«  tnay  withhold  our  pfopb# 
erty  froi^  thp  man  iwhoiiiakes  an  UQJuft  ttqMfkucmi 
though  we  have  np  rilght  to  iajare  hk*  If  Aeisbar^ 
a£br  or  dignity  of  thp  mrfori  propofing  the  queU 
tion,  forbids  pur  faking  a  peremptory  denial  3  or 
if  the  cafe  is  fo  <:ir€umftanoed»  that  tb«  Aefu&l  ^ 
an  aorwer  would  be  a  diroovcry  of  the  fectet,  W0 
tnay  innocently  withhold  the  laoft  material  part  of 
the  bu(inefs,and  ^spr^s  only  fo  much  aa  to  amufe 
and  divert  the  inquirer.  When  Samuel  w^  com^ 
tnanded  of  God  to  go  to  Bethiebem,,  and  ancvnt 
one  of  the  fons  of  Jcfle,  to  be  jting  over  Ifrael  in- 


SifiRM.  XXVll.j     Chrijlian  Religion.  34^ 

ficad  of  Saul ;  the  prophet  inquired,  "  H6w  cah  I 

f;o  ?  If  Saul  tear  ir,  be  wilJ  kill  me/'  God  an- 
Wered  him,  **  Take  an  heifer^ith  thee,  aftd  fay  I 
am  come  to  offer  facrifice/'  Samuel,  though  he 
fpeaks  only  the  truth,  yet  conoea!s  the  main  objed 
of  his  journey,  which  Saul  had  no  right  to  know'; 
for  by  bis  wickednefs^he  had  forfeited  his  throne*. 
The  propbetjeremiah  had  been  thrown  into  a  dmt^ 
gcon  by  the  order  of  king  Zedekiah,  and  by  the 
malicious  influence  of  the  princes  of  Jttdafa.  He 
is  afterward  admitted  to  a  private  conference  with 
ihe  king,  in  which  he  fii(lru£ls  the  king  what  ought 
to  be  done  in  (he  prefent  critical  ftatdof  the  nation; 
'*— The  king  well  knew  that  if  the  princes  ihould 
difcover  the  fubjeS  of  his  converfaiion  with  the 
prophet,  his  own  perfon  would  be  in  danger.  At 
parting,  therefore,  he  charges  Jeremiah  to  conceal 
it  from  them ;  and,  if  examintd,  to  fa(y,  **  I  pre- 
fented  my  fupplication  before  the  king,  that  l>e 
would  not  caufe  me  to  return  to  the  houfe  of  Jon- 
athan to   die   there." ^**Attd  when  the  princcf 

came,  he  told  them  according  to  thefe  words,  and 
the  matter  was  not  perceived."  This,  doubtlefs, 
Yras  a  part  of  the  converfation ;  the  reft  it  was  dan- 
gerous to  reveal,  and  the  princes  had  no  right  t6 
demand  it ;  (he  prophet,  therefore,  did  well  to with^ 
j^old  it. 

Farther :  There  are  certain  figures,  common  to 
all  languages,  which  exprefs  things  diflFerently  from 
the  literal  tr^th,  but  yet  are  innocent,  bccaufe,  be- 
ing well  underftood,  •  they  convey  no  wroi\g  ideas^ 
We  often  ufe  a  certain  number  for  .  an  uncertain. 
Jacob  fays  of  Laban,  **  He  hath  changed  my  wages 
ten  tinges.  By  anAvj^rtafe,we  fomehm^s  exceed  the 
literal  truth.  David  fays,  **  I  make  my  bed  to 
fwim  with  tears."  There  is  alfo  an  ironical  way  of 
fpeaking,  in  which  the  contrary  is  intended  to  that 
which  is  literally  expreffed.  Elijah  fays  to  the 
pi:ophets  of  Baal,   •'  Crj'  aloud,  for  he  is  a  god 


046  P^i^i  ^i^^  [SiRH-  XXVI^, 

i.  e.  ye  call  Kim  a  god,  though  we  know  him  to  b.^ 
yanity  and  a  lie.  The  prophet  Micaiah  fays  to 
icing  Ahab,  "  Go  up  ^gamft  Ramoth  Gilea^d  and 
jprofper,  JFor  the  Lord  will  deliver  it  into  thinje 
hands  ;"  though  he  well  knew  that  the  king  would 
t];iere  be  defeated  and  (Iain.  But  here  was  no  de- 
ception. The  king  underftood  him,  per£e£lly.— 
]{li$  plain,  obvious  meaning  was  this,  "  You  de* 
piend  on  the  lying  prcdi6lions  of  your  falfe  proph« 
pts,  who  promife  you  fuccefs  in  this  favorite  expe- 
dition :  It  is  vain  for  me  to  contradi£l  them  ;  for 
you  will  not  believe  me.  Go,  and  try  the  iffue  : 
$ee  whether  God  will  profper  you  or  not^ 

But  t^ugb  fuch  figures  are  innocent,  when  they 
^re  introduced  with  propriety,  yet  care  fhould  be 
taken,  that  they  are  never  ufed  in  fuch  a  time  or 
manner,  as  to  be  the  Qccafions  of  deception.  In 
ftating  this  matter,  let  \t  be  again  obferved, 

A  man  may,  in  fome  cafes,  be  guilty  of  lyipg, 
though  he  fpeajcs  no  more  than  what  is  ftriflly  and 
literally  true.  If,  for  in  (lance,  he  expreffes  the 
truth  with  ap  air  of  irony,  fp  that  the  hearers  will 
naturally  fuppofe  he  means  the  contrary  ;  or  if  be 
ijivulges  a  truth,  which  he  was  previoufly  bound  to 
^conceal ;  '  or  if  be  affirms  that,  which  he  really 
thinks  to  be  falfo,  though  it  lhoul4  ultimately*  be 
verified  in  fa6l ; '  in  fuch  cafes  he  is  roanifeftiy 
chargeable  with  a  qriminal  prevarication.  Having 
ilated  the  nature  of  lying,  we  proceed, 

2.  To  mention  fome  particular  cafes,  in  which 
mtn  are  guilty  of  if. 

Now  the  groReft  kind  of  lying  is  />er/iirj[^orfpeak- 
ing  a  known  falfebood  under  the  awful  folemnity 
of  an  oath.  This  is  a  degree  of  wickednefs,  to 
^hich  few  will  venture,  until  they  have  been  ac- 
cuftomed  to  the  lower  kinds  of  profanity  and  falfe- 
bood. The  crime  is  greater  in  proportion  to  th<3 
magnitude  and  importance  of  the  cafe  in  which  it 
IS  admiued.     Perjury  in  itfelf  is  a  horrible  crime, 


S«M,  XXVIL]     Chrijlkn  Ra^on.      ,  ^4; 

as  it  is  a  contempt  of  God's  powei^.an4|u(lice^ancl 
a  trampling'  on  the  facrednefs  of  truth  ;  but  whea 
it  is  fo  ufed  as  to  endanger  the  ^roperty^  Hbf rt^i 
reputation,  or  life  of  a  tellow  citizen,  its  crimij|aU 
ity  is  horribly  augmented.  It  i^  then  a  (hockii)g 
complication  of  falfehood^  impiety,  unrig^eypf. 
nc/s  and  cruelty. 

Men  violate  truth,  when,  they  afBx  to  words  aa 
^hi^rai)^  meaning,  or  make,  in  th^ir  own  mindsi 
certain  fecret  refervations,  with  a  defign  to  difguifo 
fa£ls,  and  deceive  t(je  heafers.  It  is  cuftom  ojily 
that  gives  woids  and  figns  their  currency.  They 
have  juft  fo  much  value,  as  the  auihority  of  com- 
xnon  ufage  has  ftampt  upon  them.  And  be  who 
attempts  to  deceive  another  by  departing  from  the 
lifual  figniScation  of  words,  is  juft  as  guilty,  as  if 
he  had  ufed  any  other  words  with  the  fame  deceit.^ 
ful  intention. 

When  we  exprefs  doubtful  matters  in  terms,  and 
whh  an  air  of  aCTurance,  wc  may  matcr^lly  injure 
as  well  as  groGly  deceive  our  neighbor.  We  nev- 
er ought  to  report  for  certain  the  things  which  w^ 

have  received   only  from  vu'g^r  fame from  a 

ilranger — from  men  of  doubtful  veracity — from 
thofc,  who,,  though  oiherwi^ie- of  good  cha rafter^ 
ytt,  in  tha:  cafe,  are  known  to  be  under  a  violent 
prejudice.  Of  matters  thus  circumftanced  we  (hould 
{peak  doubtfully,  or  ftate  our  authority,  or,  which 
is  ufually  better  than  either,  fay  nothing  at  all. 

Men  are  guilty  of  wanton  and  malicious  falfe^^ 
hood,  when  they  repeat,  with  romantic  additions^ 
and  fi£litious  embelli{hments,rhe  (lories  which  they 
have  heard  of  a  neighbor,  that  thus  they  may  ex- 
cite againft  him  the  fcverer  ridicule,  or  cafl  on  his 
chara6ler  a  darker  ftain,  or  turn  to  merriment  his 
godly  aflions,  or  his  innocent  peculiarities.  If  no 
more  than  the  gratification  of  a  vein  of  humor  is 
intended,  the  fittion  is  far  lefs  criminal.  But  even 
l^ere  there  is  guilt  and  danger ;  there  is  a  departure^ 

Y4 


Veiiatioa ;  land  mifdii^f  ttiajr  ^nftie,  of  whic^h  W% 
mre  not  a#ar« ;  aH  ikinocent  tidghbe>r  iti^y  be  Ma^ 
terially  itijured ;  aftd  a  habit  acqait^d  in  rmaUtf 
matters  may  lead  td  glofler  violations  <)f  truth. 

M»  Hiay  utter  a  ialfehood  l>y  the  tofeie  of  thHf 
voice,  while  their  words  are  literally  true.  Liii^ 
gaa^r  is  itftperfcS  ;-**4re  have  not  a  diftinS  word 
for  every  thought  ;-*-m^  estfirefs  mttch  by  oar  etn^ 
phafis  and  ain  Yoii  think,  perhaps,  that  you  kee{l 
Hear  enough  tt>  ttuthJf  yott  repeat  the wotds, which 
you  heard  from  another ;  bat  yoa  may  as  effefiht* 
ally  belie  him  by  a  differefit  t/$annet  of  fpeaking,  ad. 
by  different  fentehcts.  There  artt  thofe  whd  mait^ 
^  well  as  fpeak  a  lie. 

Having  mentioned  fome  of  the  W^ys,  in  irhieh 
men  violate  tmth,  we  frill, 

3.  Confider  feveral  diftin£l  cafes,  iti  wbieh  vre 
itt  bound  to  fpeak  truth  trith  our  neighbor. 

We  muft  preferve  tmth  in  our  common  and  fa- 
miliar converfation.  This  is  tbiefly  intended  in 
lihetext. 

Precepts  fimilar  to  this  6fien  oecuf  in  the  facrei 
trritings.  •*Lie  riot  one  to  another,  feeing  ye  have 
put  off  the  old  man  with  his  deeds."—"  Whatfn- 
ever  things  are  true,  think  oft  thefe  things/'— "  fit 
i^ho  flball  enter  into  God's  holy  hill,  is  one  wk6 
•  fpeaketh  the  truth  in  his  heart."  When  friend^ 
and  neighbors  fit  in  tkc  fecial  circle,  the  eonrerfa^ 
tion  will  often  turn  upon  miittefs  which  fcem  to  be 
of  little  confequence  t  B^t  whatever  may  be  the 
fubjeft,  their  fpeech  fhould  be  with  grace,  feafoncd 
with  fait ;  their  converfation  fhould  be  with  fim- 
plicity  and  fincerity .-  'However  indifferent  the 
fubje<i  may  be,  a  habit  of  tri0ing  with  truth  can- 
not be  indifferent.  Things  which  appear  fmall  in 
the  mfelves,  may  be  great  in  their  eflfctSls.  Trivial 
mifi-eprefentaiions,  jocular  fallehoods  and  fi6itions 


ftkiu*  XXVll J    Chrijtian  Retigien.  ^4^ 

*t^w4,  may  paiitfbny  difqtrict  ht^neft'  minSi,  and 
Iticurably  break  the  pr»ace  of  neighbdrhoods. 

We  touft  fpeak  ttath  in  our  cottirfierce  with  otit 
^mother.  The  Apdft]e  Uyi,  •*  Let  no  mdn  go  b^- 
yortd,  or  defraud  his  brother  in  any  matter."  The 
prophet  menrfons  this  as  an  evidence  of  the  prodi- 
gious CorruptTOtt  of  the  Je^ift  naticrt,  that  *«  they 
bent  their  tdngtrcs,  like  their  bow?,  fbr  IksT — that 
•*  every  brother  wc^trld  utterly  fupplant,  and  they 
ifrdoM  deceive  ^ery  one  his  neighbor**'— ''that  they 
Iiad  taught  their  tongues  to  fpeak  ri«,  and  wearied 
thcmfelves  to  commit  iniquity ;  and  when  one 
fpake  peaceably  fo  his  neighbor,  he,  in  his  heart, 
laid  wait  for  him."  So  much  deception  was  prac. 
tifcd  among  them,  that  the  pr6phet  fays,  "  Take 
heed  every  man  of  his  neighbor,  and  truft  ye  not 
hi  any  brother."  Falfchood  in  dealing"  foon  def- 
troys  mutual  confidence ;  and  when  confidence  is 
loft,  fociety  mnft  difband. 

In  gi^'ing  public  teftimony,  we  muft  be  careful, 
its  on  the  one  band,  to  fay  nothing  but  the  truth,  fo, 
pn  the  other,  to  conceal  no  part  of  the  truth,  which 
relates  to  the  matter  under  examination.  A  partial, 
and  ^  faljt  reprefentation  6f  fa6ls  may  equally  op- 
cratie  to  the  pervcrfion  of  juftice.  And  if,  through 
ouV  prevarication  wrong  judgment  proceeds,  wc 
are  anfwerable  fbr  the  confequences. 

Wc  muft  adhere  to  truth,  when  we  fpealc  of 
wen's  adions  or  chara6lers.  •'  Speak  evil  of  pm 
man,"  fays  the  Apoftle.  This  precept,  however, 
tnuft  beunderftood  with  fome  limitation.  We  may 
have  occafion  to  fpeak  the  evil,  which  wc  know  of 
another,  either  in  pur  otvn  vindication,  or  for  the 
fecurity  of  our  friends.  But  when  no  good  end  is 
to  be  obtained,  the  evil  which  we  know,  ought  not 
to  be  difclofed.  Private  expoftulation  and  ai»Tioni- 
tfon  are  all  that  duty  demands.  If  occafion  c.Hs 
us  to  fpeak,  we  mmft  fay  no  more  than  truth  will 
juftify,   and  the  occafion  requires.     We  arc  not  to 


350  Duties  of  th*       [Serm.-XXVIK 

fpeak  evil  of  anotber,  on  doubtful  evidence,  or  ua- 
certain  hearfay.  It  is  one  part  of  the  defcri,  tioa 
pf  a  good  man,  that  ''  he  backbiteth  not  with  bis 
tongue,  nor  taketh  up  a  reproach  againft  his  neigh- 
Tior."  We  fliould  confider,  that  the  ill  report  may 
come  from  his  enemy,  or  from  a  prejudiced  pcrfon— 
that  there  may  be  fome  miftake  in  the  ftory,  or  fome 
circumflance  added  or  omitted,which  gives  thewhole 
affair  a  falfe  complexion.  If  we  give  a  new  fpring 
to  the  rumor,  we  know  not  how  far  it  will  run,  nor 
what  a  form  it  may  affume,  in  pafling  from  one  to, 
another.  When  once  it  is  gone  from  us,  it  imme- 
'  diately  flies  out  of  our  reach.  It  is  not  in  our 
power  to  recal  it  back,  to  check  its  progrefs,  or  to 
covreft  its  falfchoods. 

It  is  a  precept  in  the  law  of  Mofes,  *'  Thou  ffialt 
not  go  up  aiid  down,  as  a  talebearer  among  thy 
people,"  Muchmifchief  is  done  in  ncighborhoodg 
by  thofe  officious  tattlers,  who  carry  from  houfe  to 
houfe  intelligence  of  what  one  perfon  has  faid  of 
another.  Inadvertent  things  arc  foretimes  fpoken^ 
which  had  no  ill  defign,  and,  are  not  worthy  of  a 
repetition.  If  they  are  repeated,  they  ufually  af* 
fume  an  afpeft,  and  acquire  a  magnitude,  of  which 
the  perfon  who  firft  fpoke  them  had  no  idea.  Had 
\\xty  remained,  as  they  fell  from  his  lips,  no  harm 
would  have  been  done,  as  none  was  intended.  But 
ttow*,  qh9t\ged  by  the  talebearer,  they  have  perhaps 
l^\vtn  an  o^ffence,  which  cannot  be  removed.  The 
whifperer  who  reyealeih  fecrets,  and  the  talebearer 
who  circulates  4on[ic(lic  intelligence,often  feparate} 
the  neareft  friend?. 

Once  more  ;  We  muft  obfervc  truth  in  our  prom* 
ifcs. 

Truth  obliges  us,  firft,  tp  proqiife  nothing  dif- 
ferent from  our  intention,  or  exceeding  our  abili- 
ty ;  and,  then,  to  perform  cur  promife  according 
to  the  mutual  intention  apd  un^^^ftanding  of  the 
j^irties.     Presidential  adverfity  may,  for  the  prcf. 


Sbrm.  XXVII.]      Chrifiian  Reiigion..  J5% 

^nt,  fufpend,   but  does  not  abfolutelf  cancblt  tiM 

obligation  to  perform  our  pro^iife.     With  retUHi^ 

ing  ability,  the   obligation    revives.     No  pjFomif^ 

pan  bind  us  to  an  adion  in  itfelf  unlawful.     If  we 

haye  brqught  ourfelves  intofuchan  eoibarraffmcBt; 

>VC5  are  to  extricate  ourfelves  ^  by  repenting,  of  ou» 

criminal  raQmefs*     But  perfcnal  inconvenience,  o«. 

the  profpcft  of  advantage  will  not  exempt  us  from 

pur  obligations.     It  \s  the  char<ifter  oF  the  upiigbl. 

iman,  that,  "  if  he  fwears  to  his  own  hurt,  he  chaog. 

^s  not." 

-IL  What  wc  proppfed  irj  the  fqcond  place,  w^a» 
to  (hjew,  that  a  regard  to  truth  i$  a  nectary  pan  of 
the  chrifiian  charajJler. 

The  Apoflle  fays,  ''Ye  have  been  taught,  that  yn 
put  on  the  new  man-^^ — wherefpre,    putting  away 
lying,  fpeak  every  man  tn^th  .  witU   his  nciglxJuor.,'' 
So  he  fays  to  the  Coloffians,   '!  Lie  not  pne  to  an-^ 
other,  feeing  ye  have  put  off  the  pld  ra^n  with  his. 
deeds,  and  have  put  on  the  new  man."  TbePfalm- 
ift  fays,  **  He  who  (hall  ftand  in  God's  holy  hill,  is 
one  who  fpeaketh  the  truth  in  his  heart."     We  ar^ 
taught,  that  "the  fruit  of  the  Spirit  is  righteoufnefs! 
and  truth."     Qn  the  contrary,  falfehood  and  lying 
are  faid  to  be   «•  of  the  devil,    who  was  a  liar  from 
the  beginning,  and  abode  not  in  the  truth."     And 
liars  have  a  part  juflly  afligned  them  in  the  plac^ 
prepared  for  that  lying  fpirit.     All  wilful  and  de-, 
liberate  lying   mull   proceed  from   a  corrupt  ancj 
wicked  temper — from  pride,    malice,  envy,   cove^ 
toufnefs,  or  fome  reigning  luft,    which  is  oppofite 
to  the  fpirit  of  the  gofpel.     The  Apoflle,  therefore, 
with  lying,  joins  anger,  wrath,  malice,  blafphemy 
and  filthy  communication,  as  kindred  and  allqciatQ 
vices.     This  horrible  group  the  new  man  ha^  re- 
nounced. 

Deceitfujnefs  is  contrary,  not  only  to  the  exprefs 
commands  of  the  gofpel,  but  even  to  the  diitate^ 
of  natural  confcience ;    and  every  man,  who  wa!k3 


J 


15^  Dutits  of  the      [S£RM.  XXVIU 

in  guile,  cliffimtil^Ltioii  setA  cunning,  is  fd  far  from 
the  fpirit  of  the  gofpel,  that  be  is  funk  below  tbaf 
ienfe  of  honor  and  moral  fitnefd,  which  is  common 
to  mankind.  Every  rtan  abhors  a  Kar ;  and  na 
injury  is  more  usiverfally  refented  among  men, 
than  the  impuution  of  a  lie.  The  Apoftle  fpeaks 
^f  the  Heatheiis,  as  being  full  of  envy,  malignity* 
Md  deceit ;  but  he  fays,  "  They  knew  the  jndg- 
ittedC  of  God,  that  they  who  did  fuch  things,  were 
Worthy  of  death.     I  proceed, 

III.  To  confider  the  argument,  which  the  Apof- 
tie  here  urges  for  the  maintenanceof  truth  between 
man  and  man.  "  We  are  members  ont  dF  anoth« 
er."  We  are  fellow  members,  both  as  men,  and  as 
Cbriftians. 

As  men,  we  are  members  one  of  another.  We 
partake  of  the  fame  nature,  have  the  fame  rights 
and  claims,  are  mutually  dependent,  and  capable 
of  being  mutually  bendicial.  We  are  nmted  in 
the  fame  civil  fociety=-<-4n  families,  vicinities,  and 
Farger  comnmnities,  and  are  under  the  fame  natur- 
al and  civil  obligations.  Mutual  confidence  is  the 
band,  that  holds  all  fodety  together;  but  there  can 
be  no  mutual  confidence  without  reciprocal  fideli- 
ty. Falfehood  is  a  perverfion  of  that  faculty,  which 
is  the  great  inftrument  of  fodety,  the  faculty  of 
fpeech;  and  it  dilTotves  that  confidence,  which  is 
the  grand  cement  of  fodal  union.  It  renders  prop- 
erty, reputation  and  life  infecure.  It  fubverts  or- 
der, interrupts  peace,  fcparates  friends,  obftruSSi 
the  courfe  of  juflice,  aod,  as  far  as  it  prevails,  U 
fpreads  confufion  and  mifcry.  Men,  therefore,  na 
loi^ger  treat  pne  another,  as  fellow  members  of  fod- 
ety, and  fellow  creatures  Iharing  in  the  fame  rights, 
then  they  walk  uprightly,  work  righteoufnefs,  and 
fpeak  the  truth  in  their  hearts. 

The  argument  applies^  with  fuperior  force^  t€^ 
^hriftians.  *  / 


A«  QbriHia^,  we  >r^  children  of  the  fame  Go^^ 
the  God  of  truth ;  we  Arc  dtfciplci  of  the  fams 
X-ord,  tbe  faithful  and  true  wiiQef««who  did  no  fin, 
jAeither  nr^s  guile  found  in  hA%  moath.  ^We  are 
partakers  of  that  Spirit;  who  i$  fcalled  the  Spirit  oi^ 
trtitfa,  and  whpfe  gracious  work  U  in  all  goodnefs^ 
righteouPneTis  and  truth.  We  are  members  of  the 
%a,xM  fpiritual  head,  even  Chiift*  We  are  united 
to  the  faoie  fpirttual  body,  dieck«rcfa.  WearecalU 
ed  tp  l)he  fim>e  heavenly  kopetprofef;^  the  fame  faith 
attd  f^otftiiptbe  fame  great  Pna^ent  in  the  name  of  the 
i^me  i^ediaior.  We  acknowledge  the  fame  gofpel, 
which  iiHifarmly  requires  Ikicerity  and  tnuh,  for- 
Indft  all  unnVhteoufnefs  and  d^eeit,  and  denounces 
tbe  wraib  of  God  againft  tevery  one  that  loreth  and 
fliakerii  a  lie* 

If  then  wewaUun  guile  and  deoeit<-**if  wt  pradife 
<be  vile  arts  of  difrcPneAf ,  mt  fiaipably  contradi^ 
our  b«tnan.  and  cfpecialljr  our  chri&ian  chara&en 
—-We  ad  in  oppofition  to  the  nature  of  Ood,  the 
dijSates  of  reafon,  the  example  of  Cbrift,  the  lu. 
fluence  of  the  Spim,  the  precepts  of  the  gofpel,  the 
peace  of  icii^il  aod  religious  foctety,  our  mutual  re« 
Ution,  aad  the  hopes  of  heaven. 

Our  fubjed  leads  us  to  xefled  on  the  CKcellency 
of  the  chri'Aiatt  religion,  which,  while  it  points  out 
the  way  to  futere  glory,  provides  for  ilhe  prefent 
{^ace  and  iecurity  of  human  fodety^  If  we  would 
always  fpeak  wi^  that  candor  and  (impltcity,  and 
wQl  with  that  faimefs.and  probity,  which  the  gofpel 
tiecotnmends,  there  would  be  no  angry  contentions 
and  bitter  animofities  i  families  would  fubfift  in 
harmony;  neighborhoods  would  enjoy  hanquilltty ; 

communities  would  be  free  from  difturbancies  |>**^ 
foils  at  law  would  rarely  be  knowh  ;  aind  contro« 
verfics,  when  they  happened,  would  be  peaceably 
adjufted  and  equitably  terminated.  It  is  the  want 
«f    this   uhdiffembled   goodnefs    and   undifguifed 


154  Duties  df  the,  Qc.   t^ERjrf.  XXVIf. 

friendflrip,   which*  occsifions  moft  of  the  diFquiet- 
tides  attending  the  focial  lift. 

We  (^  the  danger  of  profane  language,  iis  if  nat- 
urally leads  to  th^  groflcftkind  of  falfehood,  even 
to  perjiTry  in  pabHc  teftimotiy.  The  man  who  al- 
ways fpeals  with  a  facred  regard  to  truth,  eftab^ 
liflies  a  charadcr  for  veracitjr,which  (lamps  a  cred- 
it on:  his  word,  and,- id  ordinary  cafes,  fuperfedes 
^he  noceffity  of  an  oatiir  If  lying  had  never  been 
Known,  oaths,  for  the  decifion  of  cootroverfies, 
would  .  never  have  been  introduced.  The  m?m, 
who  nccuftoms  himfclf  to  fw^earing  in  comm6n  difi 
courfe,  acktiowledges  the  infufficiency  df  his  fimpfo 
d^anrtion,  and  holds  up  to  the  world  a  tharafter 
of  doubtful  veracity.  But  if  his  veracity  i$  doubt-^ 
ful,  his  oath  will  not  command  belief;  for  the 
ihan,  who  is  acciiftomAl  to  profanenefs,  may  as  ea- 
frly  learn  to  petjure  himfetf,  as  eh«  man  habitUateiJ 
to  little  falfehoodbcaa^oarn  to  fpriviiricate  in  im* 
portint  matters*  ./it 

Wefpe  hoi^  dangerous  it  is  to  pra£feire  tbofe  dii- 
verGons,  which  are  attended'with  temptations  to 
fraud.  In  this  x'jcw,  gaming  for  money  muft  uni- 
verfally  be  condemned;  W4erc  any  thing  n  de- 
pending on  the  iffiie,  tfaeri"  is  a  ftrbng  inducement 
to  arti^e  and  deception.  Men  excufe  frattd  in 
this  cafe,  becaafe  it  is  only  gainings  not  bufinefs.— 
But  a  habit  of  deceit  acquired  in  gaming,  is  eafily^ 
carried  into  more  imp6rtant'tranfa6tions. 
.  We  fttould  educate  our  children  in  a  regard,  to 
truth,  a»dexercife  over  them  a  government  which 
may  fpealtits  facred  dmportance. 

iln  a  jword  this  -flibtild  be  our  rcfolution  and  care, 
ib^t  in  firaplkit^  a^d  godly  iincerity,  not  with 
fltftily  wifdom^,  i)ut  hy  the  grace  of  God,  we  will 
have  our  converfation  in  the  world. 


S  E  R  M  ON     XXVin. 


£PiJE$lAN*S  iv.  26,  aj. 


3Se yt  angry  and  Jin, not  ;  let  noi  the  fun  go  down  qn 
your  wrath- s  neither, give  fkcc  to  the  devil. 

The  Apdllie,  having  tstught  the  lie. 
xrcffity  of  being  rencMred  in  the  Spirit  of  the  ifiind, 
proceeds  to  inculcate  the  feveral  virtues  whicll 
fb^m  the  character  of  the  new  man.  The  firft 
"which  lie  mentions  is  Jincerity,  or  a  ftrifl  regard  to 
Irttth  in  our*  common  convei  fations.  The  next  is 
that  contained  in  the  words  now  read,  which  is 
meeknefs,  or  the  government  of  our  paOSons.     *'  Ye 

have  been  taught^ ^that  ye  put  on  the  new  man, 

which  after  God  is  created  in  righteoafnefs  and 
trme  holinefs*  Wherefore  putting  away  lying; 
fpeak  every  pian  truth  with  his  neighbor.  .Be  am- 
gfy,  and  Jin  not.**  This  f)r<cept  is  very  profierly 
ftfbjoined  to  the  former.  Falfehood  in  fpeech  of* 
ten  proceeds^  from  excefs  of  paffion.  If  we  'would 
-^govern  our  tongues,  we  muft  rule  our  fpirits.  He 
who  puts  away  lying,  and  fpeaks  only  truth  with 
-his  ndghbor,  doejt  not  indulge  immoderate  anger^ 
for  this  inflames  the  tongue,  and  thus  fets  on  fire 
the  courfe  of  nature,  nor  does  he  give  place  to  the 
ckvil,  for  he  was  a  Ijar  from  the  beginniDg,  and  a- 
bode  not  in  the  trqtb. 


$S$  DuHfs^tie         [Serm.  XXVIIL 

We  will,  firft,  ilate  the  meaning  of  this  precept, 
^  Be  angry,  and  &n  not/'  and  (hew,  in  what 
cafes  we  may  innocently  be  angry-— next,  mentioa 
fome  inftances  of  finful  anger— -finally,  confider  la 
connexion  with  thi^  preqept,  the  Citation^  ''  not  to 
give  place  to  the  dcviL"* 

I.  We  will  ftate  the  meaning  of  this  precept^ 
^  Be  angry,  and  fin  not ;"  and  fhtw  how  far  anger 
may  be  innocent* 

Thefe  words  are  not  an  injundion  to  be  angry  • 
^t  a  caution  not  to  fin,  when  we  are  angry.  An- 
ger is  one  of  the  natural  palfions.  There  are  oc- 
cafions  on  which  it  will  involuntarily  anfe.  There 
feems  to  be  no  more  necefficy  for  commanding  us, 
in  gMeral,  to  be,  er  not  to  tic  angry,  than  there  is 
for  enjoining,  or  forbidding  hutiger,  third,  defire, 
or  fear.  But  as  there  is  fpecial  danger  of  fin,  when 
anger  is  awajcened,  fo  there  was  great  propriety  in 
the  caution,  "  Sin  not  in  your  ai>g«r/'  This  cyi^ 
dently  is  the  ApoAle's  meaning. 

That  we  fflay  form  a  ^or^  acci^ratf  yxdgm^f, 
how  far  anger  if  innocent,  a^d  whei;L  it  be<P9i?9ei& 
finful,  it  will  be  necelfary  to  confide^,  what  anger 
i%  in  itfelf,  feparat^  from  the  excfsIT^  fxA  irrfg^^ 
larities,  which  ufually  attend  it. 

Anger  is  a  difpl^afure  apd  uneafineCs  pf  n^]:^^ 
arifmg  from  the  apprehenfipn  of  injt^ry  or  wrj^g» 
and  accompanied  with  a  defir^.  to  pfey^nt  or  ff^ 
move  it. 

Mere  evil  or -pain  is  not  the  proper  obje^  of  ?|i- 
gcr  ;  but  it  is  evil  dejigned,  or  fi^ppofcd  to  be  de*- 
figned  ;  or  what  we  call  injury*  To  be  angry  at 
providential  calamities  is  imfiet^.  To  be  angry  #t 
the  inanimate  infiLruments  of  mi fchlef,  or  at  the  nal^ 
ural  anions  of  brutes  is  pttwjhmjs.  But  tb^  vi^ 
juries  done  to  us,  or  intended  againft  u^by  ratiQO«- 
al  creatures,  juftly  caufe  difple^fure,  or  refont«. 
ment.  "Whether  the  injury  immediately  fall  onus 
or  on  others,  it  may  be  an  obje^  %JL  difpicafure  ; 


$ftUi4  XXVIIL]      CkrifitM  RiKgion.  3^ 

Inn,  in  the  feftner  ctife,  tke  re&tttment  wi111>eihi^ift 
iealible  ami  aftive,  be^tire  the  pitnciple  eif  felf. 
prerervation  operates  more  foddenly  and  power, 
fully,  than  the  printiple  of  compaffion  for  others. 

This  difpleafure  at  injury  implies  a  defire  to  re- 
move, or  prevent  it.  We  cannot  he  willing  to  fixf- 
ler  an  evil  which,  we  tfainlt  to  be  malicioufly  in,. 
tended,  or  unjuftly  infliAed.  A  principle  of  pie« 
ty  may  compofe  and  calm  our  fpirits  under  in)Df« 
tes,  and  reftratn  us  from  violent  methods  of  re. 
drefs  ;  hut  the  injuries  themfdvrs  will  he  painful, 
while  they  are  felt,  and  tolerable  only  until  they 
can  be  innocently  removed. 

When  violence  approaches  our  perfons,  or  otrr 
properties,  the  firft  riling  of  refentmcnt  is  certainly 
insocait.  It  is  only  the  call  of  nature  to  put  out* 
Celves  in  a  pofture  of  defence,  and  to  ward  off  the 
impending  evil. 

As  we  naturally  love  life,  fo  we  have  an  innate 
4elire  of  elleem.  Any  contempt  or  reproach  of- 
fered to  our  charaders,  unavoidably  excites  dif. 
pleafure,'  and  prompts  tis  to  felfvtndication.  And 
we  have  the  fame  right  to  guard  our  reputations 
as  our  perfons.  Our  feelings,  in  both  cafes,  urge 
tis  to  defend  outfelves  ;  hut  reafbn  and  piety  muft 
prefcribe  the  means,'  and  prudence  guide  us  in  the 
tiie  of  them. 

We  feel  not  only  for  ourfelves,  but  for  others. 
Compaflion  is  a  natural  fentiment,  as  well  as  felf« 
tove.  The  fi]^t  rf  a  danger  threatening  Aur  f d. 
tew  creatures,  roufts  us  to  interpofe  for  their  pro- 
tefticm.  We  fympatiuze  with  others  in  their  grief^ 
nren  though  we  Know  hat  its  catife.  But  we  never 
fympathize  with  them  in  the  violent  paroxiftni 
of  their  anger.  We  rather  feel  for  thofe  who  are 
the  obje^  of  this  paf&on,  and  exert  ourfelves  to 
ddend  them  againft  it. 

Farther  :  As  there  is,  in  our  nature,  a  principlis 
of  refentmcnt  againft  injury  j  fo  there  is,  in  a  vir* 
Z 


556  Dutitio/ihe        [Serm.  XXVIIL 

tuoas  temper,  a  holy  difpleafure  agaioft  moral  cv^ 
il ;  and  this  is  fometimes  in  fcripture  called  anger. 
It  is  faid,  in  commendation  of  the  Ephe&ans,  that 
"  they  cottid  not  bear  them  who  were  cviK"  When 
Mofes,  defccnding  from  the  mounts  beheld  the  If. 
raelites  worfhipping  a  golden  calf,  his  anger  was 
exceeding  hot,  and,  in  the  heat  of  his  indignation, 
!he  caft  down  and  brake  the  tables  of  ftone  which 
were  in  his  hands.  It  is  to  be  remarked^  however, 
that  he  did  not  break  the  tables,  before  he  came 
within  view  of  the  idolaters ;  fo  that  by  this  a6lion 
lie  (Irotigly  teftified  his  holy  refentment  of  their 
horrid  impiety.  When  David  heard  Nathan  s  ilo> 
ry  concerning  the  rich  man,  who,  fparing  his  own 
flocks,  had  taken  a  poor  neighbor's  only  lamb  tt 
make  an  entertainment  for  his  friend,  *^  his  anger 
was  greatly  kindled  againft  the  man  who  had  done 
this/'  The  virtuous  principle  rofe  in  hcmeft  in- 
dignation againft  fuch  an  inhuman  a£iion.  When 
our  divine  Lord  perceived  the  prodigious  obftinsu 
cy  of  the  Pharifees,  *'  he  looked  about  upon  chea 
with  anger,  being  grieved  for  the  hardnefs  of  their 
hearts."  This  example  Chews,  that  reproof,  in 
cafes  of  great  and  obftinate  wickednefs,  ought  to 
be  adminidered  in  fuch  a  manner,  as  will  exprela 
both  a  companionate  concern  for  the  offenders, 
and  a  virtuous  indignation  againft  their  vices. 
Eli's  reproof  to  his  ungodly  fons  was  much  too 
foftand  gentle,  when  he  faid,  **  Why  do  ye  fuch 
things  ?  I  hear  of  your  evil  dealings  by  all  tkil 
people.  It  is  no  good  report  that  I  hear  of  you. 
Ye  make  the  Lord's  people  to  tranfgrefs."— 
He  was  not  only  a  father,  but  a  pried  and  a:  mag- 
idrate  ;  and  he  ought,  in  this  cafe,  to  have  a6ied 
with  greater  authority.  God  therefore  fays,  "  I 
will  judge  the  l^oufe  of  Eli  forever,  for  the  iniqui* 
ty  which  Ihe  knoweth,  becaufe  his  fons  made  them* 
felves  vile,  and  he  reftrained  them  not.." 
We  havje  Ihewn  how  far  an^er  is  innocent. 


SxEM.  XXVIIL]       Cknfiian  Religicn.  35^ 

II.  We  proceed  to  Ihew,  in  fomeinftances,  when 
it  becomes  finful. 

1.  Anger  is  finfuli  when  it  rifea  without  caufe. 
*^  Whofoever,"  fays  our  Lord,  ^'(hall  be  angrjr 
with  his  brother  without  a  caufe,  ihali  be  in  dan. 
ger  of  the  judgment." 

Coniidering  the  imperfe&ion  of  human  nature, 
and  the  various  interefts,  habits  and  educations  of 
manl^ind,  you  may  expe&  often  to  meet  with  things 
Bot  perfe£ily  agreeaUe  to  your  wifhes  and  feelings. 
If  you  will  fufiFer  yourfelf  to  be  vexed  and  diflurb- 
^  with  every  trivial  affront,  every  difrefpefiful 
word,  every  oppofition  to  your  opinion,  every 
neglefi  of  the  little  punflilios  of  ceremony,  you 
may  be  in  continual  vexation  of  Spirit.  It  is  a 
weak  and  vain  mind,  that  can  difpenfe  with  no 
little  errors  in  other  people's  fentiments,  and  bear 
with  no  faults  in  their  behavior.  Before  you.  ex.. 
pe&  perfeOlon  in  your  neighbors,  attain  to  per« 
fe^ion  yourfelf.  Before  you  demand  that  all  men 
£hall  pleafe  you,  (ludy  to  pleafe  all  men  in  all 
things.  The  more  careful  you  are  to  gratify  the 
humors  oS  others,  the  more  ealily  you  will  over- 
look or  pardon  their  failings. 

2.  Rajh  anger  is  finful.  ^*  Be  not  hafty  in  thjr 
Spirit  to  be  angry." — **  Be  flow  to  wrath-" 

You  fuppofe  your  neighbor  has  done  you  an  in* 
jury; — but  poffibly^  you  miftake  the  cafe — exam- 
incit  coolly — go  and  converfe  with  the  man — ^hear 
what  he  has  to  fay— -admit  every  reafonable  ex.. 
cufe.  If  you  are  angry  before  you  know  there  is 
caufe,  you  are  angry  without  caufe.  *' Charity 
iuffers  long  and  is  kind  ;  it  is  not  ealily  provok- 
ed ;  it  iMftlieveth  all  things,  and  hopeth  all 
things." 

3.  Anger  is  finful,  when  it  excttds  the  demerit  of 
its  caufe  ;  for  fo  far  a[s  it  over^tes  the  offence,  it 
is  without  ^ufe.       '? 

Z  SI 


^6q  Jhsties  0fth$         [Sbam.  XXVIlL 

iUiger  is  a  felfiflii  bUnd,  hcsaidypaffioii :  It  is  ex-* 
tremely  apt  to  aggravate  ixrjuriet  by  adding  fi£H« 
Isocu  circamftaoces.  If  yon  oKet  with  a  provoca* 
ttOD,  ftand  upon  yoor  gaaid  :  You  svt  in  greater 
danger  £rom  your  paffioa  mtbin,  than  from  the 
fuppofed  enemy  without.  Hearfcen  not  to  its  in. 
flammatory  fuggeftioas  i  Ltften  ratfa^  to  the  foft 
and  kind  voltce  of  Charity  ;  flie  will  teli  you  to 
mitigate  the  offence ;  flie  will  caution  you  not 
fully  to  depend  on  the  judgment  which  anger  has 
formed  ;  t^t  to  make  fome  dedu^onft  from  it  5 
file  willadvife  you  to  judge  eqnitaUy,  aiidiiot  ac* 
cording  to  the  firft  appearance. 

4.  Anger  is  iittful,  when  it  breaks  out  bitoin^ 
Ceat>  reviliof  and  reproachful  language. 

Mofes,  though  eac^edin^y  m^  in  his  general 
temper,  once  fdi  into  fuch  a  fudden  heat  of  paf« 
fioo,  that  he  (pake  miadvifedty  with  his  lips.  Fbr 
this  tranlgreffidn,  he  was  denied  the  privilege  df 
entering  into  Canaan^  Our  Savior  has  warned  us^ 
that  if  we  exprefs  our  afi^er  in  ternas  of  reproach 
and  contempt  agai^ft  onr  brethren,  we  expofe  our. 
felves  tei  an  aggravated  punifliment.  It  b  the  ad« 
Vice  of  an  apoftle  of  Chrift,  *•  Be  pkiiul,  be  oour« 
teous,  not  rendering  railing  for  railing,  but  OM* 
trariwife,  bleffing;  knowing,  that  hereufito  ye  are 
called,  diat  ye  fliould  inherit  a  blefGng."^  This  ad- 
vice comes  to  us  recommended  and  enforced  by 
the  example  of  Chrift  himfelf,  **  who,  when  he  was 
teviled,  reviled  not  again ;  when  be  fuflF^red  tfireat* 
raed  not,  but  committed  himfdf  to  htm  who  jod|f* 
cdi  righteoufly."  The  obfervation  of  Solomon  is 
ttften  verified  in  experience,  **  A  feift  anfwer  torn* 
dh  away  wrath,  but  grievous  words  ftir  up  anger. 

5*  Anger  is  fiirful,  when  it  prompts  to  defigriSt 
^  a&s  of  revenge. 

The  divine  law  authorifed  a  judge,  when  an  injured 
perfon  applii^d  to  him  for  redrefs,  to  give  ant  eye  foar 
an  eye,  and  a  tooth  for  a  tooth.    The  Jewifli  doc^ 


Sehm.  XXVIII.}    Chrifiian  Rchgm.  ^t 

tprs  hence  abfuirdly  inferred,  that  the  party*  Uijnu 
cd,  ti€>t  poly  wa3  bo^nd  lo  deinaQd  retaliattoa,  bq( 
night  e«jef^»te  with  hi«  own  hand  fuch  a  meafarf 
of  revenge  ai  the  law  prefcribed.  This  perverfioa 
of  the  law  our  Lord  cosdemas ;  and,  on  the  cob« 
Irary,  teaches  Jus  difciples,  that  they  are,  in  no  cafe, 
to  revenge  an  iiijory ;  and  that»  in  mafty  cafes,  ef« 
pecially  where  the  injury  is  but  fmall,  on  fuch  a9 
may  be  bpnie  wuhout  great  inconvenience,  it  it 
better  to  p«r$  it  by  unnoticed,  or  overa»ne  it  by 
|;oodnef&,  than  to  provol^  firefli  inj^nries,  and  per. 
petuate  a  contention,  by  Cpeking  redre£i  in  law* 
^*  Ye  have  he;ird/'  fays  hu^ ''  that  it  hath  been  faid,, 
jKp.  eye  fpr  an  ^ye^  and  a  (0€rth  for  a  tooth  ;  But  I 
fay  unto  you,  that  ye  refift  not  evil ;  but  whofoev« 
^  (hall  fnite  tlbe^  on  thy  r^ht  cheek,  turn  to  him, 
the  other  alio  ;  an4  if  a  ni,an  will  fue  thee  at  the 
law  and  take  away  thy  coat,  let  him  have  thy  cloak 
alfo;  axHi  whpfoever  iiall  compel  thee  to  go  a 
mile,  go  with  him  twain/'  To  the  hmt  purpc^ 
1$  the  inftru^ion  given  by  St.  Paul  to  the  Romans*. 
**  Blefs^  them  who  perfecute  ypu— *ble£s  and  curfe 
(K>t-^recompen(^  to  no  man  evil  for  evil-!— provide, 
things  hon^  in  the  6ght  pf  all  men-<^venge  not 
yourfelves,  but  rather  give  place  to  his  wrath,  whoii 
hath  faid,  Vengeance  is  mine';  I  will  repay*— there**^ 
i^re  if  thine  e^emy  i^nger,  feed  him ;  if  he  thirft» 
give  him  drink ;  for  in  ux  doing,  thou  (halt  heap, 
coals  of  fire  on  hti  head.  3e  not  overcome  of 
^1,  but  overcome  evil  ifith  good/'    . 

6«  Anger  is  criminal,  vfhfin  it  fettles  into  maiict. 

'Though  you  fhonid  not  ijn  woxd  or  a£Uon^  at« 
tempt  any  thing  Uke  revenge;  yet  if  you  are 
continually  brooding  over  a  fuppofcd^  inju- 
ry ;  fludying  to  aggravate  it ;  calling  up  in  youc 
ilrind  a  thoufand  unfavorable  fentiments  coocem- 
i^Dg  him  who  has  done  it ;  liftening  with  pleafure^ 
to  every  evil  Aing  which  you  hear  of  him  ;  and^ 
^Oiitemplating  with  delight  wtry  ipi^fortuQe  thai^ 

2^3 


36a  JOuHes  of  the      [Serm.  XXVIII. 

befals  him  ;  yoa  are  gailty  in  the  eyes  of  that 
Being  who  looketh  on  the  heart,  and  who  hath 
faid,  "  Thou  fhalt  not  hate  thy  brother  in  thy 
heart — thou  ihah  not  avenge,  nor  bear  any  grudge 
againft  the  children  of  thy  people  ;  but  thou  fhalt 
love  thy  neighbor  as  thyfelf ."  It  is  this  indulgence 
of  anger,  which  the  Apoftle  feems  chiefly  to  intend, 
when  he  cautions  againft  finful  paffion  ;  for  he 
immediately  adds,  "  Let  not  the  fun  go  down 
upon  thy  wrath."  A  wife  man  may  ht  Jarprifed  by 
anger ;  but  it  re/Is  only  in  the  bofom  of  fools,  * 

We  proceed  to  obferve, 

III.  To  this  caution  againft  Cnful  anger  the  A- 
poftle  (ubjoins  another^  which  is  nearly  conne£led 
with  it,  '*  Neither  give  place  to  the  devil/' 

By  placing  tbefe  two  cautions  together,  the  A- 
pollle  intimates,  that  finful  paffion  often  arifes 
from  the  influence  of  the  devil  ;  and  that,  when 
paffion  prevails,  we,  in  a  peculiar  manner,  give 
place. to  this  malignant  fpirit^  and  yield  ourfeivei 
to  his  power. 

*^  Every  man  is  tempted,  when  he  is  drawn  a- 
way  of  his  own  lulls  and  enticed."  And  it  is  by 
means  of  tbefe  lulls,  that  the  adverfary  finds  free 
accefs  to  the  human  mind.  Againfl  the  great  Re. 
deemer  be  gained  no  advantage,  becaufe  he  found 
in  him  no  unruly  paffion,  or  irregular  inclination. 
*'  He  that  is  born  of  God,  keepeih  himfelf,  and 
that  wicked  one  toucheth  him  not."  But  ''  he 
works  in  the  children  of  difobedience ;".  for  **  they 
walk  according  to  the  courfe  of  this  world,  fulfilL 
ing  the  de fires  of  the  flelh  and  of  the  mind/' 

If  then  you  would  not  give  pUce  to  the  devij, 
fee  that  you  fubdue  yoiir  lufls  and  rule  your  fpir*- 
its.  Thefe  are  the  traitors  within,  who  holdl  a 
9orrefpondence  with  the  enemy,  and  fecretly  opea 
to  him  the  gates  of  the  fortrefs.  By  flaying  thefe, 
you  will  fmftrate  his  defigns  againft  you.  Tbey^ 
^ho  repent  and  acknowledge  the  truth^  are  faid  u^ 


Serm.  XXVIIL]    ChriJHan  Religion.  363 

**  recover  themTelvcs  out  of  the  fnarc*of  the  dcvi[, 
by  whom  they  were  taken  captive  at  his  will/'  As 
thefe  Ephefians  had  been  *'  taught  to  put  off,  con- 
cerning their  former  converfation,  the  old  man, 
which  is  corrupt,  according  to  deceitful  lufts,'' 
it  might  be  expefted,  that  "  they  wouH  refift  the 
devil/'  and  no  more  permit  ^jim  to  work  in  them^ 
as  he  had  done,  "  while  they  all  had  their  conver* 
fation  in  the  hifts  of  the  flefli." 

Your  firft  care  then  muft  be  to  "  abftam  front 
fleflily  lulls,  which  war  againft  the  foul  ;**  to  rc- 
ftrain  the  exceffes,  and  correft  the  irregularities  of 
pafiton,  and  fhun  thofeevil  communications,  which 
corrupt  good  manners, 

fie  watchful  againft  the  temptations  which  mod 
eafily  befet  you,  and  keep  yourfelves  from  your 
own  iniquity.  Get  acquainted  with  J^ourfelvcs, 
learn  the  bias  of  your  conftitution,  obferve  your 
predominant  paflQons,  and  guard  the  weak  fide, 
where  the  enemy  will  be  moft  likely  to  make  an, 
affault,  and  will  moft  eafily  effeft  an  entrance. 

Withfland  the  beginning  of  temptations.  When 
evil  thoughts  and  dangerous  paffions  move  within 
you,  immediately  difpoflefs  them,  hct  them  not? 
lodge  there ;  •*  for  when  luft  hath  coticeivcd,  it 
bringeth  forth  fin  ;  and  fin,  when  it  is  finiftied; 
bringeth  forth  death." 

In  all  your  important  concerns ;  efpccially  in 
matters  which  relate  to  religion,  aft  with  calmnefs 
and  deliberation.  ''A  prudent  man  will  look  well 
to  his  goings  ;  but  the  fooiifli  pafs  on  and  are 
punilhed/'  If  you  haQily  obey  every  fuggeftion, 
»  and  blindly  follow  every  impulfe,  you  have  no  fcr 
curity  ;  you  are  taken  captive  by  Satan  at  his  will. 
When  a  thought  is  fuggefted,  or  an  inclination  ex- 
cited,  examine  it  before  you  comply  with  it — in- 
quire, whether  it  be  agreeable  to  reafon  and  the 
word  of  God  ;  whether  it  be  of  a  holy  tendency  ; 
^hat  effcS  the  indulgence  of  it  will  have  on  yout; 


^  JMia  afiU        [S£iiKf.  XXVXIU 

tienper  ;  wli^  w iU  bf  ^  conr^ueBce&^of  it  to  atb« 
CIS  ;  and  adopit,  qc  i^cj^  it»  a^cosding  (o  tbe  rcfult 
^  tbofe  iu^iriea. 

Tbsit  you  tpay  not  givi;  place  to  die  deviU  ain% 
jrow^elves  with  the  furord  of  the  Spirit,  whitcb  i% 
ibe  word  of  God.  Thiu  did  the  Captain  of  our 
falvaticm.  SaJtan  tempted  him  to  f^lfe  woiribip ;; 
Jefuf  repUe4  ''  It  13  written,  Thou  fiiak  wor&ip 
the  Lord  thy  God/'  Satan  perverted  the  fcriptore 
to  eacaori^  a  rafli  confidence  in  God's  pramHe. 
IChe  SaVior  anfwere^  ''  It  i&  written,  Thou  ikaik 
»ot  ten)|»t  the  Lord/'  %Qre  your  nunda  with 
iicriptural  knowledigei  tiiat  yo]%  may  always  have  an 
argument  ready  againft  every  evil  fugg^&ion*  At* 
^nd  to  the  piain>  obvious^  literal  ien|&  of  fcrip« 
ture,  and  govern  yourfelves*  by  it,  that  yon  iriajr 
not  biO  nulkdi  by  the  flight  s^nd  craft  of  them  who^ 
lie  in  wait  tn^  d^eive. 

The  divine  vford  w^l  fi^rniOi.  you  with  aa  an^ 
fwer  to  t^j^y  temptatioUi  and  an  argument  againfl^ 
every  fin-  \t  you  perceive  ap  evil  thoii|;ht  or  paf« 
i^on  ftirriijig  withiip^  y^^%  confront  it  by  fmae  per<» 
tineja^t  psU^^  9^  £w:red  writ.  \i  donbts  ibonid  a^ 
rife  concerair^  any  4o£]^rine  9f  religion,  go  to  the 
%irord  of  God  and  inquire^  ph^ether  it  is  clearry  an<]^ 
ocprefsiy  taught  there  :  If  it  is ;  then  fubna^t  to  it^ 
genuine  in^^ence;  and  ftudy  noevafioi^to^pacifjr 
^  guilty  coniciea^ce.  If  yo^  are,  tempted  to  an  ac« 
tion,  which  the  word  of  God  evidently  fondenms.; 
contrive  no  excufes  and  paUiatipna  ;  but  fay  with 
the  patriarch,.  ''  How  can  I  do  this  great  wicked* 
l^efs,  and  fin  againft.  God  ?"  If,  undeir  a  (uppofed 
ingury^  paflion  ut^s  you  to  fome  violent  m»rures 
for  redrefs,  remeoftfaer  the  wordf  of  the  ApolUe, 
*'  Itearly  beloved,  avenge  not  yourfclves,  but  rath- 
cr^ye  place  to  wrath;"  i.  e.  give  plaice  to  the 
wrat^  and  ju {lice  of  004^  for  vengeande  belot^^.  to 
hinu  If  religion  is  reprefented  in  a  difcauraging 
l^ifht ;  inquiie  whether   this  is  the  light  i^  whi^b 


Smuit.  XXVUL]    ChriJUan  RcUgUn.  ^s 

^be  Savior  e^Lhibits  it*  Thiak  of  bis  load  iovita« 
tion  and  promife,  *<  Come  unto  me,  all  ye  that  la** 
hor,  and  are  heavy  laden,  and  I  will  give  you  reft« 
Take  mv  yoke  upon  you,  aad  learn  of  me,  for  I 
am  meek  and  lowly  in  hearty  and  ye  (hall  find  reft 
to  your  fouls ;  for  my  voke  is  eafy,  and  my  burdea 
is  light.  If  you  eMute  yourfelves  from  prayer,  or 
any  other  duty,  under  a  notion  that  you  are  not 
fit  for  it,  and  (hall  confequently  incur  greater  guilt 
ia  the  obfervance,  than  ia  the  negle£l  of  it»  Iqok  in* 
to  the  Qihle,  and  fee  whether  thde  arenotexprefs*- 
ly  enjoined  on  all,  without  didindion,  and  wheih-* 
fv  your  excufe  is  once  admitted  there.  If  you  are 
tempted  to  delay  the  wotk  of  religion ;  hear  what 
tbe  iferipture  fays  ;  **  Boaft  not  of  tomorrow"—* 
*'  BehoM  now  i%  the  acqepted  tin>e/''  Are  you  in- 
f:lined  to  eatertaiu  k>ofe  thou^ts  of  the  na^ 
tare  of  religion  ?  Attend  to  the  Savior's  words  : 
**  Strive  to  enter  in  at  the.ftrait  gate,  for  many  will 
feek  to  enter  in,  and  fliall  not  be  able." 

Thus  you  are  to  repel  the  temptations  which  ap- 
proach you. 

Again  :  That  you  may  not  give  place  to  the 
devil,  take  time  to  confider,  whether  any  motive 
fuggefted  in  fayor  of  fin  is,  in  its  nature,  fo  power* 
ful,  as  the  arguments  which  the  fcripture  offers  a- 
gainft  it.  Apply  to  yourfelves  the  Apoftlc's  expof- 
tulations  with  the  Rpmans  :  *'  What  fruit  had  ye 
then  in  thofe  things,  Vhereof  ye  are  now  afbamed  ?• 
For  the  end  of  thofe  things  is  death/'  Employ 
yourfelves  in  pious  meditations^  in  prayer,  and  iu 
converfe  with  the  word  of  God.  When  Satar^ 
finds  a  foul  empty  and  fwept  of  every  ferious 
thought  and  d^fpofitioo,  he  enters  in  ahd  dwells, 
there.  They,  in  whom  he  dwells,  are  fuch  as  give 
him  place.  They  who  refift  him,  find  him  a  con- 
querable enemy. 

We  fometimes  complain  of  temptations ;  but  our 
greatefi  danger  ia^  from  purfclves.     They   will  90^ 


366 


Duties  of  the,  (Be.    [Serm.  XXVIIK 


cffenlially  injure  us,  unlefs,  by  the  indulgence  of 
fome  criminal  paflion,  we  give  them  place.  The 
bed  men  may  be  molefted  by  the  adverfary ;  but 
fteady  vigilance,  and  firm  reliftance,  will  give  them 
the  viQory.  The  God  of  peace  will  bruife  Satan 
under  their  feet, 

^  To  conclude  :  Let  us  confider  the  danger  to 
which  we  are  expofed  from  the  bufy  malice  of  evil 
fpirits  ;  and  remember  that  our  danger  is  then  the 
greateft,  when  our  paffions  rife  the  higheft.  Let 
us  be  fober  and  vigilant,  becaufe  our  adverfary  the 
devil,  goeth  about,  feeking  whom  he  may  devour: 
Him  let  ub  refift,  ftedfaft  in  the  faith  ;  thus  the 
God  of  all  grace,  who  hath  called  us  to  his  eternal 
glory  by  Chrift  Jefus,  will  make  us  perfeft,  eftab. 
lilh,  ftrengthen  and  fettle  us.  To  Him  be  gJoF^ 
and  dominion  for  ever  and  ever.     Anien, 


SERMON      XXIX. 


EfHSSIANS  iv.  a(|. 


l^t  him  that  JloU,  Jleal  no  more  ;  hut  r^th$r  hi  him 
labor ^  working  with  his  hands  the  thing  which  is 
good^  that  he  may  ]\avt  to  give  to.  hink  that  need* 
eth^ 

'  1  HESE  words  may  be  confidcred  z% 
an  explanation  of  the  eighth  command  in  the  dec- 
alogue, which  fayy,  •*  Thou  fihalt  not  fteah"  This 
command,  by  natural  conftru£lion,  forbids^  all  in- 
juries to  our  neighbor's  property;  and  confequently 
requires  us  to  procure  the  neceflaries  of  life  by  our 
own  induftry,  "  Let  him  that  floJe,  deal  no  more ; 
but  rather  let  him  labor." 

We  will  iiluftrate  the  te^t  win  fevcral  obferva- 
tions. 

I.  Here  is  a  general  prohibition  of  theft. 

This  prohibiiionfuppores  diftinfl  rights  and  f^ep- 
arate  properties.  If  it  had  been  the  intention  of 
the  great  Lord  of  all  things,  that  hit  fervants  (hould 
ufehis  goods  in  common,  he  never  would  have  en- 
a^ed  a  law  againft  ftekling ;  for  where  one  man 
has  no  property  di(lin£l  from  another,  there  is  no 
room  for  the  crime,  and  no  occafion  for  a  law  a*, 
gainft  it.  If  each  man  has  a  perfonal  diftinflion 
from  all  other;!;  a.nd  if  his  limbs,  (kill,  ii;iventionj 


3^  IhUm^fih        ISiKM.XXlX. 

and  labor  are  liis  own,  and  not  his  neigbbor$,  theii 
the  fruits  of  his  ftudy,  induftry  and  enterprife  be« 
long  to  himfelfy  ^nd  to  no  one  elfe.  And  whatev- 
er he  obtains  by  means  not  injurious  to  others,  he 
has  a  right  to  poflefs,  aod  none  has  a  right  to  tdkc 
it  from  ^im,  either  by  violence  or  artifice.  By  the 
prohibition  of  robbery,  theft  and  fraud,  God  has 
IK>nfirmed  to  every  man  his  property,  and  warned 
others  not  to  invade  it. 

We  arc  placed  in  a  ftate  of  mutual  dependence. 
No  man  pofleflfes,  or  can  alone  procure  every  thing 
which  he  want$  ;  but  each  mull  receive  fomething 
from  another.  There  is  among  men  a  great  di. 
verfity  of  talent^,  abilities  and  conditions.  Some 
have  ftxcngth  and  others  fkill — fome  have  riches, 
pthers  capacity  for  labor.  The  rich  need  the  poor 
man's  labor ;  the  poor  need  the  rich  man's  fuper. 
fluity  ;  all  need  mutual  aflli fiance.  It  was  the  de- 
fign  of  providence,  that  we  (hould  live  \xi  fociety 
^md  fub&fk  bjr  r^rprocal  ^id.  And  this  aid  (hould 
be  voluntary.  The  rich  have  no  right  to  e^a^  the 
poor  man^g  fervicc  without  his  ponfeat,  or  to  ufc  it 
without  wages  ;  nor  h^ve  tixe  poor  a  right  to  talie 
the  rich  man's  property  vfithput  his  knowledge,  oi 
without  compenfatioQ.  |n  ifiort  no  man,  has  a^ 
right  to  live  at  the;  expenfe  of  others,  while  he  cslj\ 
live  by  hi$  latK^r^  or  to  fuppoit  himfclf  by-  anyr 
kind  of  labor,  that  is  injurious  to  his  neighbors. 

Stealing,  in  common  acceptation,  is  ''  taking  an^ 
carrying  iaway  another's  goods  in  a  fccret  manner, 
and  without  his  confent/^  Rut  this  fpccics  of 
wrong  is  not  the  only  thing  forbidden  in  the  divine, 
law,  vnder  the  name  of  ftealing ;  for  the  reafon  of 
the  law  extends  to  every  kind  of  deception  andt 
fraud,  by  which  one  can  injure  the  property  of  an- 
other. The  Apoflle  pppofes  lai^or  to  thert ;  and 
therefore  in  bis  idea  of  theft  are  included  all  tho(e. 
UDJuft  methods,whfch  men  take  for  a  maintenance, 
rather  thai\  apply  themfelves  to  labor.     If  the  ifit 


Sum.  XXIX,]       CMJiianRHigion.  g$^ 

juiy  ^lone  to  our  neighbor  is  that,  whkii  tnakes 
ftealing  crinunal,  then  it  is  criminal  to  transfer  to 
oarfelves  his  property  in  any  other  way  which  is 
injurious  to  him.  '*  Ye  {hall  not  fteal,^  fays  Mo» 
fes,  "  nor  deal  Mfdy,  nor  lie  one  to  another.**—— 
*^  Thou  (halt  not  d^raofl  thy  neighbor,  nor  rob 
him,  nor  fliall  the  wages  of  hun  that  is  hired  abide 
with  thee  until  the  morning.'*  The  Apoftk  fayt» 
^  Let  no  man  go  beyond,  nor  defraud  his  brother 
in  any  matter ;  for  the  Lord  is  the  arenger  of  aft 
fuch.^'  We  muft  therefore  uaderftand  die  prohi* 
bition  in  the  text,  as  relating  to  every  unfait,  indi« 
teft,  difhoneft  way,  by  which  one  may  transfer  to 
btmfelf  die  property  of  another ;  whether  it  be  un« 
faithfulne(s  to  a  truft  repofed  in  him ;  the  embeae^ 
clement  of  goods  committed  to  faim ;  contrading 
debts  without  ability  or  intention  to  pay  them ;  fe- 
ereting  and  detaining  loft  things  which  he  has 
found ;  taking  advantage  of  men's  ignorance  or  ne« 
eeffity  in  dealing  with  them ;  making  falfe  pretcn. 
fions  of  poverty  or  infirmity  to  obtain  alms;  difai^ 
Ming  himfelf  fay  extravagant  expen(e,  or  by  vol* 
Untaiv  alienation  of  property,  from  fatisfytng  the 
jtift  demands  of  creditors ;  or  any  other  deceitful 
artifice ;  for  in  all  fiich  cafes,  he  takes  that  ftom 
fais  neighbors,  which  they  did  not  freely  and  un-. 
derftanditigly  confent  to  part  with. 

IL  This  prohibition  of  thc/i  is  a  virtual  injone* 
Aoti  of  laior.  For  if  a  man  may  not  live  at  the  ex- 
penfe  of  others,  he  muft  live  at  his  own ;  and  if  he 
has  not  the  means  of  fubfiftence^  he  muft  labor  to 
acquire  them.  The  Apoftle  fays,  **  Let  him  that 
ftole,  fteal  no  more,  but  rather  let  him  labor,  wot1c« 
ing  with  his  hands,'*  If  every  man  is  not  bound 
to  work  with  his  hands,  yet  every  man  is  bound  to 
do  this  rather  than  fteal.  No  plea  of  necefBty  can 
be  admitted  in  juftification  of  difhonefty.  The 
poor  are  God's  charge ;  but  he  allows  them  not  to 
invade  the  rights  ^filhtn^  And  if  die  poor  may 


370  Duties  of  the  [Seam.  XXIX. 

not  do  this,  much  lefs  may  the  rich,  who  have  all 
things  and  abound.  So  facred  a  thing  is  property^ 
that  God  declares  himfelf  the  revenger  of  all  fucb» 
as  in  any  matter  defraud  their  brethren* 

No  man  has  a  right  to  live  on  charity^  as 
long  as  he  can  live  by  labor.  The  Apoftle  docs 
not  fay,  Let  him  beg^  but  let  him  labor.  Charity 
is  much  recommended  in  the  gofpeL  They  who 
are  rich  mud  be  /eady  to  diftribute.  If  there  are 
fome  who  are  bound  to  give,  there  are  others  who 
may  receive*  And  who  are  thefe  ?  The  Apoftle 
tells  us,  they  are  fuch  as  need  :  But  they  who  caa 
labor  are  not  the  needy  ;  for  thefe  are  commanded 
to  labor,  that  they  may  give  to  the  needy.  The 
obje£b  of  our  charity,  then,  are  thofe  needy  per- 
fons,  who  have  not  the  ordinary  comforts  of  life, 
nor  ability  to  procure  ihem  by  thtir  labor.  The 
Apoftle  fays,  ''  IJF  any  man  will  not  work,  neither 
let  bim  eat."  Let  him  not  be  fupported  by  your 
beneficence,  but  feel  the  eflPeds  of  his  own  idlenefs. 
There  are  fome  induftrious  and  prudent  people, 
who  by  the  hand  of  providence  are  reduced 
to  fuch  difficulties,  as  really  to  need  the  help 
of  their  neighbon.  To  thefe  we  fliould  fliew 
mercy  with  cheerfulnefs.  But  to  vagrant  b^g^rs, 
of  wboni  we  know  nothing,  but  from  thejr  own  in- 
formation, we  are  bound  to  give  no  more  than  what 
their  immediate  prefervation  requires. 

The  obligation  to  labor  is  not  confined  to  the 
poor  ;  it  extends  to  all,  according  to  their  various 
capacities.  If  man  was  made  only  to  eat  and 
drink,  they  who  have  goods  laid  up  for  many 
years,  might  take  their  eafe,  eat,  drink  and  bemer« 
ry.  But  our  Apoftle  teaches  us,  that  we  have 
fomething  to  do  befides  fupplying  our  own  wants, 
and  thofe  of  our  immediate  dependents.  We  are 
to  communicate  to  fuch  as  need.  And  as  long  as 
there. are  fuch  with  us,  our  wanting  nothing  is  no 
rcafon  why  we  ftiould  do  nothing.   There  are  fome 


SfiUM.  XXIX.]      ChHJtian  RtUgion.  371 

whofe  condition  raifes  them  above  manual  la1)or  ; 
but  none  whofe  rank  elevates  them  above  the  ob« 
ligation  to  be  ufeful.  If  a  poor  man  Ihould  be  in- 
duftrious^  that  he  may  gain  what  his  own  wants  re« 
quire,  and  fomething  to  fpare  to  thofe  who  are 
poorer  than  himfelf,  the  rich  furely  ihould  devife 
liberal  things,  and  abound  in  every  good  work. 

The  neceflary  affairs  of  the  world  «anQoc  be 
managed  by  manual  labor  only  :  Some  muft  be 
employed  in  matters  of  government ;  fome  in  the 
education  of  youth  ;  fome  in  difpenfing  religious 
inftruQions.  There  is  an  extenQve  field  for  vari- 
ous employments,  and  every  man  (Lould  be  dili- 
gent in  his  own.  If  a  man  with  bis  prefent  abili- 
ties may  be  ufeful,  with  greater  abilities  he  may  be 
more  fo.  Let  every  one  therefore  lludy  to  enlarge 
his  abilities,  that  he  may  extend  his  ufefulnefs. 

IIL  The  Apoftle  toadies  us,  that  every  man  muft 
choofe  for  himfelf  an  honejl  calling  and  muft  work 
that  which  is  good. 

We  muft  employ  ourfelves  in  fome  kind  of  buli- 
nefs  which  is  lawful  in  itfelf.  Every  occupation 
which  arifes  from  the  condition,  and  is  adapted  to 
.the  exigences  of  mankind,  is  lawful.  Befides  real 
necefiaries,  there  are  various  conveniences,  which 
we  may  reafonably  defire ;  and  every  employment 
which  contributes  to  the  improvement  of  human 
haf^inefs,  is  good  and  commendable.  Such  an 
employment  we  may  choofe,  and  no  other.  An 
occupation  good  in  itfelf  may  be  unfuitaUe  for  us, 
becaufe  with  our  education,  means  and  abtlitiea, 
we  cannot  dired  it  tp  its  proper  end.  Here  we 
fiiould  be  out  of  our  place.  We  are  to  maintain 
good  works  for  neceflary  ufes,  and  that  they  may  be 
profitable  to  men.  A  profefiion  incompatible  with 
our  ufefulnefs,  if  it  may  be  good  in  other  hands, 
cannot  be  fo  in  ours.  A  work  in  which  a  man. 
makes  gain  by  the  expenfe,  and  enriches  himfelf 
by  the  lofs  of  others,  is  theft  embelliftied  and  r^ 


Qji  Sulks  of  (hi        l$M9LU.  XXI3L 

fined*  As  <mr  ealUng  moft  be  lawful  in  kfelf,  fo 
we  iBoft  nfe  it  m  a  Uncial  fMnmr^  wkh  imegrirf » 
^iftice  and  fidelity. 

From  tfaefe  obfenraMm  w«  may  faiirly  Mifoft, 
that  grnning,  when  it  is  uMas  an  art  to  get  money, 
is  criimmtl,  for  this  dbvious  isafoor  becaufe  k  is 
unprofitable  ;  and  what  one  fraios  by  it  anotiber 
aitft  lofe.  Both  paities  cannoc  be  gaemers,  as  they 
may  in  the  employments  which  avUc  from  human 
wants ;  and  a  bnfinefs  in  winch  one  muft  noceAu 
riiy  lofe  as  much  as  the  other  g«,  is  for  that  i«a* 
fim,  immoraL 

This  leads  us  to  aftodier  obferration  ; 

IV.  That  in  all  onr  labors  we  Ibonld  have  a  re« 

Slid  to  the  good  of  others.  Tbe  Apoftle  ioLj^^  *^  Lei 
m  labor — thait  he  may  have  to  give  to  4hm  wko 
need." — "  Work  with  ytmrownhands,  that  ye  may- 
walk  honeftly  toward  them  who  are  without,  and 
that  ye  may  have  lack  of  nothing/' 

The  man  who  is  poor  (hould  dm  to  moid  bis 
drcumftances,  and  to  provide  not  only  for  his  fm« 
mediate  (uppmt,  but  alfo  Cor  his  futinre  neceflMetf. 
For  this  end  he  is  boutid  as  well  to  fregahty  and 
fbbriety  in  his  expenfes,  as  to  diligence  and  indnC-. 
try  in  his  calling.  They  who  tabor  ftrennoniy^ 
a^d  fpend  pr^fidy,  take  a  part  as  incoo- 
fillent  with  reafon  and  religion,  as  Aey  wbo 
wodc  not  at  all.  .  If  die  Chriftian  muft  woflt  10 
ferve  the  ends  of  charity,  he  muft  (ay  up  fbme. 
thing  for  the  day  of  fickncfs  add  the  time  <rf  old 
age,  when  he  will  be  unable  to  woric ;  Ibr  tbe  Srft 
piece  of  charity  to  which  every  man  is  bound,  ts  m 
keep  himfelf  from  being  a  butden  <on  the  charity^ 
others. 

Next  to  himfelf,  the  Chriftian  is  to  provide  fbt 
ihem  of  his  houfehold.  If  he  neglefts  diefe,  be  ia 
woife  than  an  infidel.  Nor  muft  he  provide  for 
ih^rprefini  maintenance  only,  but  alfo  for  their ^ti* 
*eare  iupport  and  jBfcfolneft%    tI^  is  beft  done  hf 


&&ii.  xxa.3    ckryiigmMaig&fu  979 

txzMoktg  «bem  up  to  iodnftrjiii  fdne  InttnRMlKa;, 
and  by  {ooDWg  (tbcM  to  mdy  kaMts  of  vittue  aai 

Hence  it  appctfs^  tlttt  the  Chriftian,  in  ordioary. 
nfes,  is  not  boond  to  gifie  to  others  all  that  he  caa 
Crre  oiU  of  the  fmits  of  his  ia;bor ;  for  then  te 
could  not  make  that  proviiion  for  future  wanu^  (6 
which  joAke  rad  charity^  ^t  iwll  te  fmidence,  o« 

-  k  appcafs  aUi»  th^  the  oondikiott  wiiii^  fifbjeak 
iM<tD  At  neceffit^^f  lakor^  dfe^:  itot  Mtmpt  UA 
ifKmitfaBeohiigatictti  tohenefictnce.'ijlrhe  ritli  are 
indeed  under  the  higheft  obligations ;  but  the  pdor 
km  ndt/fxcdfod:  Add  dindrf  onet  w^«  be  ataeptedL 
iHQdnKng  to  iha^.helus.  The  Apoftle's  difeAioft 
i^  ''Let  everjr  man  lay  by  him  in  Hone  as  God  has 
piofpered  him.''  Th^  command  i^ami  to  the  jpewt 
Was,  that  ''eriecy  tkicd  year  Jthcf  fliovid  biingixMlt 
all  the  itnth  oS  thdr  incrrafe  tknt  fame  tytar,  '^d 
iay  it  up  vitAan  th&r  gates,  that  Ae  ftranj^;  uim 
]Eatherk&  aikd  dm  wicmr  mi^  come  and^at  and 
ibe  fattalied/'  The  tenth  ofi  the  increafe  of  efier7 
SM  year,  wU  Aim4imtimih  pUrt  of  liieir  yearij^ 
Ittemafe.  .  The  pik>pocdon  required  of  all  was  the 
(aume;  die  hfiBffaftioa  tbcMfora  would  be  grealde 
brle&^accordingtbJdadi  one's  ability;  ''WithhoK 
iMt  good  fram  ^bom,5  to  trimm  tifeiii  due,  wheik  it  i^ 
in  the  ^pomcK  of  tfajr  hand  to.doiit.  ^y^  n«e  to  thf 
aifiighbrnr,  Go,  and  eome:a|ptin^  anAtnthohw  I 
^U  giue,  when  thou  haft  it  ii^^/tlwNtNb-^'^Cabsilb 
Sum  that  aikedi?  andfrattyJfimitlmcamuld'borMA 
mS>  thoe^  tmm  aottliou  tmmj^JU^'^  th^feisitipc''^ 
^^oitttnicy,  do-fpofl^  all  men*'* 

We  fiate,  that  ire  may  not  nflgle^  ihe  n^y,  kk 
^etenoe  tbatipearenotfo  nUe,  as  our  nei(*hbori^ 
soirelieve  them.  Perhaps  hewiiA  excuGs  faioiCblf  in 
the  fame  numier.  £adi  one  amit  attfod  to  his 
tiwti  duty,  aKKi  not  waitlo  fee  whether  another  will 
-do  ins.  If  wealiwaititfr  one  AnOtbcr^  nothing 
Aa 


^0351  BuHa  0fthi  ISeru.  XXI3L 

will  1>e  3otte  at  all.  If  we  think  our  poverty  ex. 
jempts  us  from  the  common  (ddigation  to  do  good^ 
let  us  inquire,  whether  we  have  ufed  our  time  and 
{tibftance  with  prudence  and  frugality.  If  our 
jdifability  is*  the  fruit  of  our  own  vice  and  folly,  it 
will  be  but  a  miferable  kind  of  exemption  froml^ 
tcalls  of  charity. 

The  di>Ugation  to  uf^ulneEs  liesindifctiminately 
on  all,  whether  in  a  public  or  private,  in  an!  afliu^ 
ent  or  moderate  condition.  If  one  cannot  bd  fo 
ufeful  as  anotiier,  yfet  he  may  be  ufefal ;  lie  may 
£11  his  fmaller,  as  well  as  the  otlict  Ms  larger  ciri 
cle.  -  > .  ..  ^  t  . 

That  we  may  be  uiefbl,  we  nmft  be.qukt  and 
(peaceable ;  we  muA  injure  no  man  in  his  jj^adEba^ 
defraud  no  man  in  his  property,  and  wound  no  ilian 
in  his  reputation  ;  we  muft  govern  our  fpirits,  bci« 
!idle  o^r  tongues,  and  render  to  all  tbetr  dues. 
l^^We  mud  confin*  our&lves  within  our  own  pro^ 
4ptr  ipbere,  foB^re  We  can  do  more  good  tha^ 
ieifewiiere.  We  muft  attend  to  our  perfonal  and 
<dfmieftio  eoncerns,  :the  iabotv  6f  bur  phifeffion,  the 
order  of  our  families  and  the  education  of  our  chiU 
dren ;  and  never  rafhly  invade  the  province,  orof'* 
-ficioufly  nieddle  in  the  afiFairsibf  other  m^.  Char- 
ity, indeed,  will  Idok  at  the  aflFairs  of  others ;  will 
Audy  to  relieve  jdimr  wants,  x^Qi^  tfceit  mtftakes 
Udd  .rrdrefs  tbeir.wrottgs  :  But  (he  will  oc^  pry  in- 
|o.  their  facrdts>  take.f^rt  in  thtir  contentions,  ob^ 
4rade.her-a4iwiitwbbreitis  not  defired,.  nor  pafs 
fku  jud^oout  wJbere  ilte.  has  liot  infoiaiiatioa ;  flhe 
Jwill  not  go  mp  aad  dowa  as  ^  tahbear^^diftudbiag 
the  peace  of  neighbors  arid  tiieliarmohy  of  fami^ 
lies.  Leaft.of  all  will  (he  quit  her  htimbte  ftldon 
to  arrange  the  great  affairs  of  communities,  and 
regulate  the  deep  politics  of  ftates.  She  will  not 
exerdfe  herfelf  in  great  matters  and  in  things  too 
high  for  her.  She  will  not  clamor  againft  public 
meaiures  todifplay  her  oWn  imftortance  and  awak« 


A  a  rpiift  of  difcontent'  ill  others  i  tmt  will  ^m« 
ploy  her  imflaenc^  to  prefferve  peace  Where  it  fub, 
fifts,  and  ta  reftbre  it  where  it  is  interrupted. 

Wcmuft  fill  up  our  time  with  diligence  in  oUr 
proper  bufinefs.  Olir  tiftfuhatfs  depends  hot  on 
cor  moving  in  a  large  circle,  but  6n  our  filling 
irell  the  circle  affigned  us.  Tbe.mooh  is  ufeful  as 
an  atkend&nt  on  the  earth;  but  in  vain  could  Uie 
cmdertake  the  office  of  the  fun,  to  enlightien  and 
warm  the  fyftem. 

We  are  to  do  every  ifofyin  its  feafon,  and  regard 
each  branch  of  our  bufinefs  according  to  its  im« 
portance.  While  we  ptirfue  the  work  of  our  fecu- 
lar  calling,  we  tsmi,  labor  principally  ffo  fdcdre  out 
lieavetily  in^reili 

L  >  In  all  JUf  works/ wbcrfier  fecnlar  or  fpirituati 
dmrity  miilidi^edusv  in  the  exe«ifed  of  focial 
reKgion,  wiefinull  ttwky  the  ihHiigs  which  may  edifjr 
otheA/a^Iwell  a^< •ourfdves.  Itt  our  worldly  caU^ 
U^i  f^onmSb  i/ork  with  our  hands^  that  We  may 
gtveJc^rfddiW  nt^edj,  imd'  may  walb  h^neflLly  t!o« 
ward  all  men.  Every  one  will  fay,  **  The  ruler  iii 
his  ftation  muft  feeb  the  public  happiftefs,  and  th^ 
ffiinifter  in  tritf  profeffion  mu^l  wJLtch.for  men's  fiilr 
vationj  and'  that  their  calling^  mtijft  not  be  ufed 
merely  as  a  trade  to  get  a  livelihood/ #  This  is  ve« 
ty  true ;  iiiid  it  is  juft  as  true  of  men  in  every  oth- 
er profeffion.  The  fcripture  plainly  enjoins  pub- 
lic fpirit  on  the  magi  ft  rate,  and  love  to  fouls  on  the 
miniiler,  as  principles  which  ought  to  govern  thena 
in  their  refpedlive  offices ;  and  it  juft  as  plainly  en- 
joins piety  to  God  and  benevolence  to  men  on  all 
others,  as  principles  which  (hould  govern  them  iii 
their  worldly  occupations.  When  it  caii  beihewn^ 
that  the  farmer  in  his  field,  the  artificer  in  his  fliop^ 
and  the  merchant  iti  his  ftore,  may  labor  for  th^ 
fole  purpofe  of  acquiring  a  fortune,  and  without 
any  view  to  ihe  happinefi  oJF  mankind ;  then  it  can, 
be  ihewn^that  a  minifter  may  preach  in  the  pulpily 


and  a  nntgiftraM  mft)r  jttdge  cm  tiM  btedr^  merely 
for  the  fake  of  lucre,  ximI  without  anjr  tegsoti  toihe 
rights  of  men  in  this  world,  or  thtdr  hapfiiiiefB  m 
the  next. 

ReKgicm  is  a  comoKm  toxKtkh,  and  equally  iti« 
cambettt  on  all  iniin.  Ijove  is  an  effendal  prinoi« 
pie  of  it,  and  as  eflential  in  one  snan  as  anoditr* 
Without  a  fpiric  of  benevolence,  tlie  hnftandman, 
phyfician,  lawyer,  merchant  x>r  n^ecfaamG,  can  oo 
more  be  religious,  than  the  minifter  can.  We  are 
Hot  to  ftrppde,  that  veiigibn  muft  be  a  fykiHaal 
aflddifinti^eft«dtbiogtn£»ine  qpeople  onlf^  aod 
may  be  a  felfilh  and  worldly  tMn^  in  ^U  odusrs**^ 
It  nrnft  be  die  fame  in  all ;  ah<l^  general  iiatuM 
of  it  is  not  in  the  lead  altered  by  the  pftTtictdarliii<* 
finefs  wt  porfuein  life.  O^iemaais  as  suidh  bound 
1m  another  to  regard  the  teihporai  imffii^£s  and/etsb 
Hill  falvation  dF  his  fellow  nHlitals,  and  ia  oiksitKib^ 
iite^in  bi«  place  aiid  accorditigto  his  abtlii|r^stol9ie 
promotion  of  thcttB.  This  conmland  4F:  rthe^9offttl 
refpe^  m&t  merely  particular  cfaaradtr^bti tChnf- 
tians  in  general.  '*  Wintever  yedo,  do  aU  to^be 
glory  xif  God — give  no  offence---«pleale  aU  tnen  iiA 
all  things,  not  feeling  your  own  pn>£t  but  the^pw* 
it  of  man^,  that  tbey  wMy  be  fated/' 


SERMON     XXX- 


•^■^■ip**^ 


SBHtSlAKS  it.  89. 

f,et  no  0orrupl  communication  firoaed-  out  of  your 
mouth,  hut  that  which  is  ^ood  to  the  ufe  of  edifying^ 
that  it  may  minijler  grace  to  the  hearer i.    , 

IN  this^  and  in  th((.  preceding,  and 
loUowiug  verfes,  the  Apoftle  inftn;|^$  us,  how  the 
renewed  Cbriftian  ought  to.  walk,  that  he  may 
prove  the  CiK:ejity  of  his  heart,  do  hpaor  to  the  re- 
ligion oiCbrift,  andTerve  t|^int^reft  of  his  fellow 
men. 

Having  affumed  the  new  nxan,  whi^h  is  created 
after  the  image  of  God,  he  muft  put  away  lying, 
fpeak  the  truth  to  his  neighbor,  rule  i^ell  his  paf. 
liotvs,  and  give  no  place  to  the  devil :  He  mud  de- 
fraud no  man  ;  but  by.  induftry  in.  his  calling, 
provide  an  hpnefl  fupply  for  his  own  wants,  and  a 
charitable  relief  for  the  needy  and  helplefs :  He 
muft  govern  his  tongue  with  wiCdom,  and  order  his 
fpeech  with  gravity,  that  he  may  not  corrupt  the 
manners,  but  aflid  the  viitue  of  thofe  with  whom 
heis  coQverfjnt. 

The  general  end  to  which,  we  muft  dire£l  our 
Tpecjch  is,  *•  ihat  it  be  good  to  the  ufe  of  edifying." 
In  purfuance  of  this  dcfign,  we  muft  avoid  fuch 
qommuuication,   as  would  cprfupt  thQ  minds  ancL 


3781  I^^^s  of  the  [SERtt  XXX* 

iTjarners  of  others  ;  and,    on  the  other  hand,  wc 
muft  fo  fpeak  as  to  minifter  grace  to  the  hearers. 

We  will  (hew,  firft,  what  is  this  corrupt  com. 
munication,  which  we  mud  avoid  ;  and,  fecondly, 
in  what  manner  we  may  minifter  to  the  edification 
of  thofe  whom  we  converfe  with. 

I.  We  will,  firft,  confider,  what  the  communi- 
cation is,  which  the  Apoftle  cautions  us  againft. 

Corrupt  communication  ftands  faere'oppofed  to 
that  which  is  profitable  for  edifying,  and  which 
mini fters  grace  to  the  hearers.  It  muft  therefore 
intend  fuch  difcourfe,  as  would  corrupt;  the  prin« 
ciples,  and  viiiate  iht  manxjicxs  of  thofe  who  hear 

^s.  '*    '  '  •     ••'••'• 

'*As  it  was  the  d^efign  of  the  Creator,  th^t  we 
ftiould  live  together  in  fociety,  fo  he  has  made  us, 
i^ot  only  capable  of  cbmrnunicating  oar  thoughts, 
but  fufceptible  of  imprefSons  from  the  thoughti 
whiah  are  communicated  to  us.  The  mind  is  in- 
fluencf'd  to  a  virtu6uS  or  vidous"  choice  by  thfc 
thoughts.  And  as  good  thoughts  fuggeftcd  to  us, 
aid  a  virtuous  choree,  fo  the  fuggeftion  of  evil 
tboughis' tends  to' a  vi^cious  choice. '  Every  kind  of 
difcourfe,  which  ofiFers  arguments  in  favor  of  fiif, 
tvhichftfengihens  the  operation  of  dangerous  ftn. 
timents- — which  excites  evil  defires  and  inclinatiouis 
— or  weaken^  the  motives  ro  vii-tue  and  piety,  may 
be  called  corrupt  comthunication,  becaufe'  it  tend* 
to  corrupt 'good  manners. '   *     •   '     •  • 

David  fays.  •*  I  hate  vain  thoughts,  but  thy  law 
do  I  love."  •  He  confiders  the  indulgence  of  vaiq 
thoughti  as  inconfiftent  with  a  real  love  of,  and 
iincere  obedience  to  the  law  of  God.  Now  if  evil 
thoughts.  hOHever  fuggefled,  are  dangerous,  pe. 
culiarly  fo  are  tliofe  fuggefled  in  cOnverfation  5  for 
thefe  we  receive  as  thoughts  which  have  already 
exiftfd  in  (he  minds  of  others — in  thie  mihds  of 
Chriftian  profeflbrs.  If  we  efletm  the  pcrfoh  who 
iiiggeftcd  them,    there  is   then   a  prefumpiion  in 


Saslu.  XXX.]        Ckrifiian  Religion.  ^f^ 

iktir  favor.  Thejr  come  to  us,  not  iimpl)^  as 
thoughts,  but  as  thoughts  recommended  by  exam* 
pie.  ChriftianSy  therefore,  ihould  be  careful  thal^ 
xio  corrupt  communication  proceed  out  of  their 
xnouth  ;  for,  coming  from  them,  it  tends  much 
snore  to  corrupt  the  hearers,  than  if  it  came  from 
perfons  of  a  different  oharaQer  and  profeffion. 

t.  We  may  underftand  the  Apoflleas  caution, 
ing  us  againft  all  loofc  Sind.  lianiious  language^ 

The  precepts,  inftitutions  and^dodrines  of  the 
^fpel  uniformly  diffuade  from>  vice,  and  urge  to 
purity  of  heart  and  manners.  If,  in  our  conver. 
fation,  we  throw  out  feiuiments,  which  contradi^ 
this  holy  defign — fentiments  which  lower  the  terms 
of  falvation,  weaken  the  obligations  to  virtue,  and> 
snake  vice- appear  lefs.infamous  or  dangerous,  than 
the  gofpel.reprefents  it — if  we  call  in  queftion  the 
apiportaat  truths  of  religion,  aiake  light  of  divine 
inftitutions,  and  treat  with  an  air  of  contempt  a 
Uri&ly  virtuous  and  godly  charader,  our  commq* 
nication  is  corrupt  in  its  nature,  and.  pernicious  io^ 
its  tendency. 

a.  Enticing  language  is  forbidden. 

**  They  who  themfelves  rejoice  to  do  evil,  de^ 
light  in  the  frowardnefs  of  the  witked."  The- 
zxumher  of  tranfgreflbrs  is  forae  defence  againft  the 
x:eprodches  of. the  world,  and  fome  fecurky  againft 
the  upbraidings  of  confcience.  Hence  determined^ 
^nnersareinduflrious  to  draw  others  into  a  part. 
si/er(hip  with  them^  Bat  Cbriilians  profefs  to  have 
put  off  the  old  <i^i^  and  to.  have  piiton  the  new 
-  man^  It  may  therefore  be  cxpefled  of  them,  that 
they  fttonldAbe  grieved  when,,  they  behold  the 
tran(gre(Iions  of  the  wicked,  and  be  humbled  when 
they  fee  the  falls  of  their  fellow  Chriftians.  Sure- 
ly they  will  not. lie  in  wait  16  deceive — they  will 
not  flreiigthen  the  hands  of  evildoers — they  will 
aot  caule  a  brother  to  offend,  nor  rejoice  cven^ 
whfiu  an.  enemy  falleth. 

A  A  ^ 


g^  omi^t^tk^    :     [Sum.  ^3^ 

3«.  Coitupit  ^ommuMcatim  indiides  iil  kindt  q£* 
vsin  difcouf  fe-^s4l  fuch  language  as  offend^  Ci^iii^ 
lian  fobriety,  f^rioafnefis  and  gravity,  (avora  of  pni^ 
fao^nefs  aiKl  impiety,  or  I^KH-dera  pn  obfeeatty  and. 
lew^nefs.     The  Apoftle  recpnimeiicb  lt^:k  f peeoliL' 
a«  minifters  grsfe  to  the  hearers— fuck  as  is  (avory 
and  grateful.     To  this  he  eppofe»  corrupt  fpeedi-^^ 
that  which  is  offenfive  aftd  dtfu^dftful  to  ^  fober 
and  virtuous-^that  which  itvlicafcei  a  carnal  taftc, 
and  tends  to  vitiate  and  debauch  the  hearers.  This 
tormpt  communkation  he  more  fully  explatna  ic^ 
i;be  next  chapter.     ''  1^  not  uncleannefs  be  OQoe, 
narfied  among  you,  who  are  faints,  neither  fildii* 
nefs,  nor  fooliCh  talking^  nor  jefting^  wlucb  are  aot 
convenient/' 

The  Apoftle  fpeaks,  as  if  he  would  not  fnfpe^ 
that  a  profeflfor  of  religion  can  aii^  himfelf  to 
tWa  kind,  of  language.  He  intimates  his  fears/ 
bowever/  that  in  fome  unguarded  bours  ;  in  fome 
£eafons  of  unconnnon  cheerful  nefs,  one  may  bap« 
^en  to  be  heir^cdinto  it.  He  therefore  fays,  "Let 
no  corrupt  communication  proceed  out  of  yoar 
inouth."  *  Watch  over  your  heart  and  tongue,  on 
all  occaGons  and  in  all  companies,  that  you  never 
admit  a  fentsment  which  would  pain  your  own 
confctence  in  the  refle£lion^  nor  pnce  let  flip  an  ex« 
preffion,  which  woiald  corrupt  the  mi^ds  of  others 
in  its  confequences.  Renumber  that  you  are  csU^' 
cd  faints."  I^et  your  language  be  ftich  as  become^ 
your  character.  Let  hot  uncleanneis,  fooH(h  talk^ 
ing,  or  bitter  jefting,  be  once  uttered,  by  you,  in 
fuch  a  manner  as  oontradifb  this  facred  charader, 
wounds  the  virtuous  feelings  of  your  Cbriftian 
brethren,  or  encour^jges  vice  among  the  loofer  part 
of  mankind* 

"  St.  James  fays, ''  If  any  man  oflFeod  not  in  word, 
the  fame  is  a  perfefl  man,  and  able  aUb  to  bridle 
the  whole  b6dy."  David  rcfolvcd,  ''I  will  take 
heed  to  tny  wavs,  that  I  fin  not  with  my  tongue  : 


St9LH/XXXj        Chrifiim  tUSfion.  a|| 

I  will  keep  my  miiith  with  »  bit4k/'  Tht  m&k 
vatckfol  Chtiftiam  ttutj  prebab)^  cotihk,  cbatr 
ibmy  fbtnctmai^^  bate  hetn  off  their  ganfrd  ;  and  ii^ 
tbe  ffce  hours  of  fiociai  cooirerfiMion  have  utter«4 
thbfe  tbiofiy  wbkfa  on  fober  reflcdion,  they  wonl^ 
trifii  to  recaL  The  recoUeaion  of  thefe  heedkfs 
HiOfncDts  fhooM  s^dken  a  fieverer  eamion.  Saints^ 
ftouid  remember  ihat  their  reputation,  their  m(e^ 
fulncfs,  yea,  thdr  very  religion  depends  qn  the  good 
gDvemmem  of  their  tongue.  **  For  every  idtet 
word  they  mud  give  an  account.  By  tbeir  wonk- 
they  will  h^  jofiified  or  condemned.  If  they  feenx 
to  themfelves  to  be  religious,  and  bridle  not  their 
t^mgoe,  tbeir  religion  is  vain." 

11.  We  are,  fecondly,  to  coniider  that  cotnmu^ 
ipcation,  which  is  good  to  tbe  ufe  of  edifying,  and 
wiuch  minifters  grace  eo  the  hearers. 

The  en4  of  fpeech  ia,  that  we  may  be  nfeful  to, 
others,  either  by  mutual  conyerfation,  public  in-^ 
ijLr^iBdon^  or  focial  devotioQ.  To  regatd  this  be- 
lievoient  purpofe,  Chriftians  are  under  fpecial  ob* 
t^tioni t  as  they  have  exprefsiy  covenanted  togeth- 
er lo  affift  one  another  in  the  gr^at  concerns  of  re. 
iigion  and  immortality. ' 

Solomon  obfenres,  that  ^  the  lips  of  the  right* 
eous  feed  many."  Tbe  good  jnan's  aim  is  not 
Hiereij  to  ferve  hunfelf^  but  to  ^iflPufe  knowledge, 
virtue  and  happinefs,  according  to  the  meafure  of 
bis  abiU^y  ,^  and-  she  ei^ttnt  of  his  influence.  If  be 
would  imp«irt  hti  breAd  to  the  hungry,  and  his  rai^ 
sieni  to  the  naked ;  no  left  vill  he  inftm6l  the  ig« 
norant,  warn  the  thpugbtlefs  and  guide  the  waur 
dering. 

These  dtt  various  ways  ip  which  our  fpeech  ma)( 
1^  ufefol  td  edifying. 

1.  InJihtSion  is  ufeful  to  edifying. 

Parents  are  to  edify  therr  children  by  teaching 
them  tbe  commandments  of  God,  and  talking  of 
them,  If  hen  they  fit  in  the  boufe^  and  when  ihey 


1^  Putkso/ihe  [SsRM.XXX. 

walk  bjr  the  way,  and  wben  they  lie  dawn,  and 
when  they  atife.     They  mud  early  b^n  this  iin« 
portant  work,  while  the  mind^  c^  their  children  are 
tender,  and  before  corrupting  fentiments  and  &u^ 
pifying  habits  have  gained  a  preoccupancy.     And 
coniidering  the  pronenefs  of  youjthful  age  to  forget 
religious  inftru^oqs,   and  the  dangerous  tempta* 
tions  which  attend   that  critical  period,    they  muft 
often  repeat  the  fame  things,  giving  line  upon  line, 
precept  upoQ  precept,  hw  4  littlQ»  and  there  a^ 
little.  '^  • 

Minifters  are.  to  edify  their  hearers  by  explain*, 
ipg,  urging  and  applying  the  great  truths  of  the 
gofpel.  They  are  to  warn  every  man,  and  teach 
every  man  in  all  wifdom^  that  they  may  prefent 
^very  man  perfeQ  in  Chrift  jthis.  They  arc  ia 
meeknefs  to  in,ftru£l,  not  only  fucb  as  love  th^ 
truth,  but  thofe  alfo  who  oppofe  it,  if  peradyen** 
ture  God  will  give  them  repentance. 

Private  Chriftians  (hould  edify  one  another* 
Tbjey  who  are  ftrong  mud  l)ear  the  infirmities  o£ 
the  weak.  They  who  have  knowledge  muft  conr, 
defceod  to  men  of  low  eftate,  inform  their  undec-s 
Handing  and  corred  their  miftakes. 

Much  difputing  about  religion  contributes  little 
to  godly  edifying.  Difpuies  are  ufually  intended 
rather  for  gaining  a  victory,  than  for  giving  or  re- 
ceiving ufeful  ioiformation  ;  aud.they  are  oftener 
conduced  with  worldly  pride  and.  confidence^ 
than  with  CbriRian  roeekn^Cs^  and  f^an  HencQ 
they  terminate  in  bigotry*  aiKi:  alienation,  rath^ 
than  in  knowledge  and  chariry.  But  if  Chriftians, 
laying  apart  difputation,  would  freely  and  affec-, 
tionately  converfe  together  on  the  importaq^  Tub. 
je£ls  of  religion,  they  might  greatly  affift  otie  an- 
other  in  their  fpiritual  concerns,  and  mightily  ad. 
vance  the  common  intercfts  of  truth  and.holinefs. 
Some  have  more  knowledge  and  greater  abilities. 
^^^1?  qthprs  I  and  evej^  w^ak  CWftians,  deeply  cx-v 


SftRii.  XXX.]         Chrjftian  ReUg&n. 

perienced  in  religion,  may  often  communicate  ufe- 
lul  and  important  thoughts  to  their  wifer  brethren. 
W€  (hould  always  •*  be  ready  to  give  an  anfwer  to 
every  nym,  who  afks  a  reafod  of  the  hope  that  is  in 
us,  with  meeknefs  and  fear/' 

a.  Reproof,  conduced  with  prudence,  is  ufeful 
to  edifying. 

It  is*^  command  of  ihe  law  of  Mofes,  "  Thon 
flialt  in  any  wife  rebuke  thy  brother,  and  not  fuf. 
fer  fin  upon  him/'  It  is  a  command  of  the  gofpel 
of  Chrill,  "  If  thy  brother  trefpafs  againft  thee,  re^ 
buke  him  ;  and  if  he  repent,  forgive  him." 

Chriflians  are  to  watch  over  one  another,  not 
^ith  jealoufv  and  hatred,  but  with  candor  and  lovo 
—not  that  tney  may  efpy  faults  where  there  are 
none,  or  publilh  thofe  which  they  find  ;  but  that 
<hcy  may  give  feafonable  counfel  and  reproof, 
when  there  is  occafion,  ^nd  thus  aid  each  other's 
irepentance  and  amendment. 

Reproof  is  a  duty  too  much  negleded.  A  main 
^aufe  of  the  negleft,  is  the  difagreeablenefs  of  the 
office,  and  the  fear  of  oflFcnding.  One  reafon  why 
it  fo  often  offends,  is  the  imprudent  manner  and 
uncbriftian  temper  with  which  it  is  adminifteied. 
The  man  who  feldom  reproves  another  but  in  a 
paffion,  will  always  be  fufpeQedof  prejudice,whei\ 
he  iattempts  to  reprove,  and  therefore  will  rarely 
iSieet  with  fuccefF.  But  if  Chriflians  would  ufe 
more  openneCs  and  freedom  inconverfation,  would 
be  more  nieek  and  gentle  in  thdr  manner  of  ad. 
drefs,  and  would  ihemfelves  aft  more  agreeably  to 
the  reproofs  which  they  give  to  others,  they  would 
find  the  work  more  eafy,kfs  offenfive,  and  attend- 
ed with  better  effefts, 

3.  Exhortation  is  good  for  the  ufe  of  edifying. 

**lLxhortoneanoiher  daily/' fays  the  Apoflle,  **Ieft 

any  be  hardened  through  the  deceitfulnef*  of  fin. 

Cdmfort  ycurfelves  together  and  edify  oneanother. 

l2onfider  one  another,  to  provoke  unto  love  and  tQ 


3^4  ^^i^f  i  *^  [Sjirm-  XXX. 

gocKl  works."  We  are  ^'  to  warn  the  Uttral/i  comt^ 
fort  the  feeble  mended,  fupport  the  weak,  and  ho 
patient  to  all  men." 

4.  ChrilUaos  m^y  often  edify  otie  another  hy 
communicating  things^  which  they  have  vcftrisnud 
in  the  courfe  ol  t|ie  religious  life. 

We  are  not  to  make  the  experience  of  olliert  the 
fiandard  by  which  to  jiulge  oi  o^r  ftate  ;  nor  <mr 
cxperi^ce  the  ftandard  by  which  to  judge  of  theit 
^ate.     A  communication  of  experiences  with  this 
view,  far  from  being  ufeful  to,  is  iaco^fillent  with 
godly  edif)^ir)g.    This  i$  to  put  human,  expenmce 
in  the  pl^ce  of  divine  truth.     Nej^thier  ought  we  to 
communicate  to  others  the  ferret  ei^rqifes  of  our. 
minda,  for  the  fake  of  gaining  ti^eir  eftoe|ii  andapf 
plaufe.     This  is  the  fame  vanity   which  made  tho, 
Pbarifees    pray  in  the   corners  of  the  iWeeti^  and 
ibund  a  trumpet  when  they  did  their  sjmr.     Nor 
ought  we  to  cl^mand  fr.om   othei;g  an  account  o£^ 
their  f^retexercifes  for  the  fake  of  judging  their 
hearts.     We  are  to  judge  nothing  before  the  time^ 
$ecret  things  belong  to   God.     There  are  many 
things,  in   the  experience   of  every  good    man, 
which   are  not  proper  to    be  communicated  to 
the  wortd.     We  ^re  bound  to  hope   favorably  of 
all,  who,  having  made  a  good   profeffion^  ^PPf^ 
to  walk  agreeably  to  it.     Concerning  die  real  pie.. 
ty  of  our  brethren  we  can   have  no  evidence,  but 
what   is  external.      Whatever  information   they 
give  us  of  the  fecret   exercifes  of  their  hearts,  the 
information  is  external ;  it  is,  at   moft,.  but  a  ver- 
\y\  profeffion  ;  and  we  may  as  well  diftruft  their 
fincerity  in  this,  as  in  any   other  profeffion   which 
they  make. 

But  then,  there  are  many  cafes  in  which  it  is 
exceedingly  uftful  for  Chriftians  to  lay  before  oth- 
er^ iheir  temptations,  fears,  doubts  and  infirmities^ 
in  order  to  obtain  fuitable  counfcl  and  advice. 
They  who  are  coafultcd  may,  in  fuch  cafes,  often. 


8€Mi.  XXX.]        Cfirifiian  Religion:  %$$ 

fifengtheti  tod  comfort  Atir  bretlireti  by  iiiformiiig 
Ihem  «rfaat  trials  aadconflidl^  tbejrhave  experieneN 
cd,  aad  in  wbal  maiiQer  they  rofe  abov«  fhemt 
And  while  they  thus  encouragt  cheir  l>rethreiu 
Ibey  mtv  gtitt  frefli  fopplies  of  ftrengdi  in  their 
tmn  fDull*  This  friendly  ooimntinicatkm  airak* 
txn  mutuafl  imarceffipn,  enliveas  ChriAian  aflFee^ 
tknSjaBd  warms  a  gOrdly  zeal. 

^«  Comrtrfing  on  reilgtims  fubjeds  in  general,  is 
good  for  the  n{t  of  cdifytng. 

This,  tends  to  the  mutual  impiiovement  of  Chrif^ 
tians  in  divine  a^d  (jpiritual  knowledge.  It  ftirs 
up  their  retnetnbrance  of  things  already  learned. 
It  confirms  their  good  refolutions.  It  roufes  into 
adion  the  flumbering  principles  of  piety  and  vir- 
tue. It  eounterads  the  d'eadening  influmce  of 
earthly  objefis.  It  relieves  the  foul  from  the  dif- 
traftions  of  worldly  cares.  *^As  iron  fliarpeneth 
iron,  fo  a  man  fliarpeneth  the  countenance  of  his 
friend.  Ointment  and  perfume  rejoice  the  hearty 
fo  doth  the  fweetnefs  <£  a  man's  friend  by  hearty 
counfel  •  The  lips  of  die  righteous  feed  many,  but 
fools  die  for  want  df  knowledge." 

We  fee  the  waf  in  which  we  are  to  edify  one 
another.  It  is  by  avotdiog  ril  corrupt  communis 
cation,  and  by  ufing  that  i^ich  is  good,  and  which 
may  minifter  grace  to  the  hearers.  Therefore,  as 
the  Apoftledireds,  ^*  let  us  walk  in  wiftlom  toward 
all  men ;  and  let  our  fpeech  be  always  with  grace, 
feafoned  with  fait,  that  we  may  know  how  we 
eught  to  anfwer  every  man. 

We  are  called  to  be  faints.  We  profefs  to  be 
the  fervants  of  Chrift,  and  members  one  of  anoth« 
er.  We  have  covenanted  together  for  mutual  ed- 
ification and  comfort.  We  often  meet  in  thi^ 
tame  temple,  take  ihto  our  lips  the  name  of  the 
glorious  Jehovah,  and  of  the  holy  Savior.  Here 
we  implore  the  fame  bleffings  for  each  other,  as 
fot  ourfelves.    Here  we  employ  our  tongues  in 


f  89  Duties  of  the,  Qc.      [Seku.  XKX. 

prayers  and  praifes  to  the  holy  and  taerciful  Cresl- 
tof,  in  the  name  of  a  crucified,  rifen  and  interced- 
ing Mediator.     We  often  recal   the  pleaGng  rc- 
snembrance  of  this  Mediator,   by  taking  ima  our 
mouths  the  fymbols  of  his  body  and  blood.     And 
ihall    corrupt      commuqication   proceed     out  of 
mouths,  which  have  thus  been  employed  ?  Let  not 
bleffing  and  curfing,  purity  and  corruption,  ifltie 
from  the  fame  lips. — Let  all  our  converfation  be 
good  for  the  the^ife  of  edifying,  that  it  may  niin« 
ifter  grace  to  the  hearers. 


SERMON      XXXL 


£PH£SIANS  iv.  39. 

'And  grieve  not  the  holy  Spirit  of  God,  wherelyyearc 
fealed  utjUo  the  day  ojt  redemption, 

\FHIS  paflage  (lands  among  the  prac* 
tical  inftruQions  and  cautions,  which  the  Apoftle 
addrelTes  to  the  Eph€&m  converts,  aikd  which  oc- 
cupy a  large  part  of  his  epiftte/^'them.  From  am 
analyfis  of  the  context  it. will  dSi^id  no  fpedalelti'- 
ddation,  and  we  hope  it  will  nied.no  other  thaa 
i^hat  msgr  be  given  in  the  courfe  of  our  obferva* 
tuons  upon  it;  '  ) 

Litis  heiv  fiippofed  that  there  is  a  divine  in« 
^uence  neoeflary  to  the  falvation  of  fallen  men. 
No  doftriae  i&  moire  plainly  taught  in  the  gofpd 
than  this. 

The  convidiAn  of  finners,  and  their  renovadon 
to  a  hojy.  tempor  and  Ufe,  and  the  progrefs  and  per* 
leverance  of  the  faints  in  their  religious  courfe^  are 
in  fcripture  attributed  to  the  Spirit  of  God,  in  fuch 
terms  and  phiafes,  as  plainly  import  the  necefli- 
ty  of  his  influence  to  effe£);  thefe  important  pur* 
pofes. 

The  operations  of  the  Spirit,  fpoken  of  in  fcrip*. 
ture,  often  intend  thofe  extraordinary  communica* 
tioas^  by  which. the  prophcM  and  apoftlcs  under- 


bu^es  4  ih  {Seem.  XXXI. 

fiood  the  Aetp  things  of  Ooi,  fbretold  diltane 
events,  and  performed  fiipetnaturai  works.  But 
befides  thefe,  it  alfo  fpeaks  of  ^n  influence  and  af. 
fiftance  of  the  Spirit  ahkc  neceffary  for  all  men^and 
alfke  commoil  to^AW  good  meiA. 

If  we  believe  ourfelves  dependent  on  God  for  our 
natural  life,  and  its  daily  fupplies  ;  for  wifdom  to 
contrive  and  ability  to  purfue  our  ordinary  bufi. 
nefs  ;  it  would  be  abfurd  to  dcAy  our  dependence 
oh  hini  for  the  principles  and  fupports  6f  the  di« 
vine  life,  for  fecurity  againft  temptations,  and 
our  fife  condu6fc  through  this  dangerous  world,  to 
the  kingdom  of  glory. 

We  are  not  to  conceive  bJF  the  common  ioflu^i 
€tice  of  Provident:e,  or  of  the  fpedal  influence  of 
grace,  in  a  Tninncr  wbicb  twntradifts  bur  moral 
agency ;  for  God  treats  all  his  creatures  agreeably 
•to  the  natures  winch  fie  bas  p^vct^im.  But  if  we 
f uppofe  thajt  cbe  .conpuxrence  of  Pnwidenfie  in  oar 
4^nnkiah  labocs  ii|ttXMi&ftent  mthlour  freedcmi^  ag 
JveU  may  we^  r^MMfe  that  «fa^  coaqurrence  of  bm 
-grkci  in  ^qtlir  •neti]^Edi8  duties^  is  confiftent  with  oar 
fveedcmi.  -  I£^'We  believe  that  the  motiveis  and  ar« 
^ments  wUdh  we  jpropoTe  to  one  ji|nothor^4nay  ita*. 
fluence  the  human  mind  without  oontrotti^  itt 
libetty  of  choice,  me  muft  betieye  that  ^Gdd  bm 
open  the  tnind  to  the  admiffiaii  ^f  ttotivctf  pio« 
l^ofed,  without  controling  this  Isborty . 

II.  The  influence  ojf  the  holy  Spirit,  isvcxpreflied 
in  icriptare  by  a  jgreat  variety  of 'phrafes. 

Ohriftians  are  faid  to  be  iatn  of  liie  Spmt^-^re^ 
newcd,fanSifiei  and  led  by  the  Spim*^co  be  umMid^ 
td  MAJiUcd  with  the  Spirit,  and  to  be  iiic  tmplet 
in  which  the  Spirit  J^iUs.  In  oartext^  aodin 
Several  other  places,  they  are  faid  to  be  fitdcd  hf 
the  Spirit. 

Staling  in  common  ufe,  b  the  impreffio  n  of  the 
image  or  like^e^s  of  one  thing  upon  another.  A 
*£uil  imprefled  on  wax,  leares  there  its  own  refem. 


I 

SsRM*  XXXi.]       Chrifiian  keligion.  3^ 

Mance.i  The  Chiiftian  fealed  hy  the  Spirit  re« 
ceives  the  divine  image  on  his  heart.  The  irord 
of  God  is  the  feal — the  holy  Spirit  is  the  fealer — 
and  the  heart  of  man  the  tubjed.  When  theSptr- 
it  fo  imprefles  the  truths  of  the  gofpel  oh  the  fatu 
man  mind,  as  to  transform  it  into  the  divine  im« 
age,  then  it  is  faid  to  he  fealed  by  the  Spirit.  The 
plain,  literal  meaning  of  the  phrafe  is,  that  be- 
lievers,, bv  the  influence  of  the  Spirit  accompany- 
ing the  word  of  truth,  are  renewed  after  the  imag^ 
of  God,  affimilated  to  the  precepts  of  the  gofpel, 
and  wrought  into  that  temper  of  goodnefs,  right- 
eoufnefs  and  truth,  which  is  the  fruit  of  the  Spirit.* 

III.  Believers  ate  faid  to  be  fealed  wao  the  dof  of 
redmption. 

There  is  a  twofold  redemption  fpokeh  of  in  the 
gofpel ;  the  redemption  of  the  foul  from  guilt  by 
the  remiffion  of  fin  ;  and  the  redemption  of  the 
body  from  the  grave,  and  its  reunion  with  the 
foul  at  the  glorious  refurreftion.  The  former  i^ 
mentioned  in  this  epiftle,  chapter  i.  7.  *'  In  Chrift 
yt  have  redemption^  through  his  blood,  the  forgive^ 
nefs  of  fins  according  to  the  riches  of  God's  grace." 
The  latter,  in  Romans  viii.  113,  "  W6  who  have 
the  firft  fruits  of  the  Spirit  groan  withtii  ourfelves,^ 
waiting  for  the  adoption,  to  wit,  the  redemption  of 
the  body."  This  is  the  redemptiofi  which  the  ^« 
poftle  intends  in  our  text.  Of  the  fame  he  fpeakt 
Chap.  i.  13.  "After  ye  believed,  ye  were  fealed 
with  the  holy  Spirit  of  promife,  which  is  the  ear-' 
neft  of  our  inheritance,  until  the  redemption  of  the 
purchafed  poffeffion." 

The  felicity  of  the  heavenly  ftate  conlifts  in  pure 
and  fpi ritual  tempers  and  exercifes— iii  nearnefa 
to,  and  communion  with  God— ill  the  devout 
contemplation  of  his  charad:er,  government  andt 
works— in  the  performance  of  fuch  fervices  as  are 
affigned  to  all  in  their  refpedive  fphcres^— and  in  th« 

f  See  SlKlilON  VII, 


390  Buties  of  the  [Seku.  XXXts 

pleafing  interchange  of  benevolent  affeSions  and 
kind  offices  for  the  common  advancement  of 
knowledge  and  virtue.  For  fuch  a  ftate  none  are 
prepared,  while  fin  has  dominion  over  them* 
Flelhly  lufts,  impure  a£Fe6iions  and  malevolent 
paffions  are  utterly  inconfiftent  with  admiffion  to 
fo  glorious  a  world.  Nothing  can  enter  thither 
that  defiles  or  works  abomination.  In  the  holj 
place  he  only  can  Hand,  who  has  clean  hands  and 
a  pure  heart.  The  fealing  or  fandification  of  the 
■  Spi ri t  is  therefore  a  neceffa ry  preparation  fotr  heaven. 

It  is  atfo  an  evidence  of  our  title  to  heaven — an 
earnefl  of  our  inheritance  in  tbepurchafed  pofleflion. 
The  inheritance  is  promifed  to  the  pure  in  heart. 
When  we  6nd  in  ourfelves  this  charafter,  we  may 
appropriate  the  promife.  '*  Bleffed  are  they  that 
do  the  commandments,  that  they  may  have  right 
to  the  tree  of  life,  and  may  enter  through  the  gates 
into  t^  city."  If  the  Spirit  of  God  dwells  in  us 
by  his  fanftifying  influence, we  may  conclude,  that 
this  Spirit,  which  has  quickened  to  righteoufnef;^ 
our  fouls  once  dead  in  fins,  will  alfo  awaken  toim* 
mortality  thefe  bodies  fleeping  in  the  dull. 

It  is  only  in  this  way  that  the  Spirit  is  an  earned 
and  feal  of  our  future  redemption.  The  evidence 
of  our  right  to  the  inheritance  is  not  communicat- 
ed by  immediate  difcovery,  but  obtained  by  diii« 
gent  inquiry.  The  tellimony  of  the  Spirit,  that  wc 
are  heirs  of  glory,  confifts  in  that  work  of  the  Spir- 
it, which  qualifies  us  for  glory.  We  are  then  to 
conclude  that  we  have  the  Spirit,  when  we  arc  con- 
fcious  of  thofe  tempers  which  are  the  fruits  of  the 
Spirit.  We  may  then  believe,  that  we  are  heirs  of 
God's  kingdom, when  we  poflefs  that  righteoufnefs, 
peace  and  joy  of  the  Holy  Ghoft,  by  which  his 
kingdom  is  diftinguilhed  from  the  world. 
-  IV*  The  apoftle  fpeaks  of  the  Spirit,  as  being 
grieved^  when  we  a£t  in  oppofition  to  his  influence. 
**  Grieve  not  the  holy  Spirit  of  God." 


Serm.  XXXt."]     ,  thtyiian  ReligM.  ^§t 

Joy  and  grief  are  attributed  to  the  divine  na- 
ture, not  asexpreflivc  of  any  real  emotions  of  paP- 
lion,  like  thofeivbich  a^e  raifedin  un  by  (bccefs  and 
difappointment ;  but  dnly  as,  importing  in  accom^ 
tnodation  to  human  conceptions,  the  wonderful  efu 
forts  of  divine  goodnefs,  mercy  and  lof e.  As  we 
are  grieved,  when  we  are  difappoinled  in  our  en- 
deavors to  make  others  happy,  and  when  our  be^ 
nevolent  intentions  are  treated  with  contempt  and 
ingratitude  ;  fo  the  fpirit  of  God  is  reprefented  as 
being  grieiTed  and  difappointed,  when  his  fntndly 
and  gracious  influences  meet  with  oppoiition  and 
refinance  from  us.  God's  Spirit  is  called  thfe 
Spirit  of  grace,  in  regard  of  his  readinefs  to  aflift 
lis  in  the  duties,  and  fupport  us  in  the  difficulties 
of  the  religious  life.  The  Great  Parent  of  our  na- 
ture is  more  forward  to,  give  his  holy  Spirit  to  thenk 
who  alk  him,  than  we  are  to  anfwer  our  children's 
<ries  for  bread.  Sp  much  does  his  goodnefs  fur*- 
pafs  the  higheft  inftances  of  parental  love,  that,  iti 
comparifon  with  him,  the  mod  a6Fe6iionate  earthly 
parents  are  called  eviL  The  grace  of  God*s  Spirit 
is  expreffed  by  his  ^riving  with  men.  He  is  be- 
forehand  with  them  in  his  kind  offices.  He  comes 
to  their  door  and  knocks.  He  continues  his  ad- 
dreffes,  even  after  he  finds  oppofttion.  He  is  re*- 
]u£lant  to  leave  them  to  the  evil  imaginations  of 
their  hearts.  Yea,  they  who  rebel  againft  his  gra^- 
cious  motions,  are  faid,  not  only  to  grieve  him, 
but,  by  a  bolder  metaphor,  even  to  vex  him.  Final 
oppofition  is  called  doing  defpite  to  the  Spirit  of 
grace.  No  language  can  more  ftrongly  than  this; 
cxprefs  God's  abundant  mercy  toward  us,  and  his 
wonderful  grace  to  affift  us  in  the  mighty  donccm 
of  ourfalvation. 

'    Great  encouragement  halve   we  to  feek  for,  and 
rely  upon  the  grace  of  the   holy  Spirit  for  every ^ 
purpofe  of  the  religious  life»    We  may  come  bold* 
•  B  B  8  « 


39«  Duiits  of  the  [S^rm.  XXXI. 

]y  to  the  throne  of  grace  for  help  in  the  time  of 
need. 

How  dangerous  mud  it  be  to  continue  in  a 
courfe  of  wickednefs  I  This  is  nothing  lefs  than. 
tb  oppofe,  grieve  and  vex  the  Spirit  of  God  ;  that 
kinds  benevolent  Spirit,  who  drives  with  us.  **  Of 
bow  fore  a  punifhment  fliall  he  be  thought  worthy^, 
who  does  defpite  to  the  Spirit  of  grace  ?"— "  Ven- 
geance is  mine  ;  I  willrecompenfe,  faith  the  Lord, 
it  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God." 

V4  Here  is  a  foleran  caution  againft  grieving  the 
Spirit  of  God. 

This  caution  is  nn>ft  exprefsly  given  to  thofe 
who  have  already  been  jealed  with  the  Spirit,  flue 
it  may  alfo  be  applied  to  others — to  them,  who, 
though  not  yet  the  fubje£ls  of  his  renewing  opera. 
tionSi  have,  howevg:,  been  favored  with  his  com- 
mon motions,  in  a  way  of  awakening  and  con^ 
vi6iian. 

I  Ihall  point  out  to  you  variods  ways  in  which 
men  are  chargeable  with  grieving  the  Spirit. 

1.  Indifference  and  careleffnefs  in  religion  is  op- 
pofition  to  the  grace  of  God. 

If  his  Spirit  drives  with  men,  he  is  not  indiffer. 
ent  to  iheir  bappinefs ;  and  they  ought  not  to  be 
indifferent  to  their  own.  If  he  wor^  in  them  of 
his  good  pleafnre,  they  oiight  to  work  oat  their 
own  falvation  with  fear  and  trembling. 

While  they  indulge  an  habitual  negligence  of 
this  important  work,  to  which  they  are  urged  hy 
the  motions  of  the  Spirit  within  them,  they  relift 
and  grieve  him.  He  dands  at  their  door  and 
knocks  ;  if  they  open  the  door,  he  comes  in  and 
rejoices  as  a  welcome  gued.  If  they  refufe  his  ap*- 
phcatidQs,  he  turns  away  grieved,  as  a  defpifed  and 
rejeded  vifitant. 

2.  Spiritual  pride  grieves  the  divine  Spirit. 


Serm*  XXXI.]       Chrifiim  Religion.  393 

Tlie  influence  of  grace  is  inftrudive  an4  hurnb^ 
ling.  It  tbaches  man  his  emptinefs,  weaknefs  and 
unwortbinefs  ;  and  excites  in  him  earneft  defires 
after  pardon  and  fan£iification.  To  them  who 
improve  this  grace,  nK>re  is  given.  But  a  foul  fall 
of  itfelf,  and  relying  on  its  own  ftrength  and  holi- 
nefs,  will  be  fent  empty  away. 

The  osan,  who,  under  a  confcioufnefii  of  his 
guilty  date,  flatters  himfelf  with  an  imagination, 
that  he  may,  at  any  time,  when  danger  approaches, 
renew  his  foul  to  repentance,  treats  the  Spirit  of 
God  with  contempt.  But  he  who  is  fenfible  qf  hii 
dependence  on  the  God  of  all  grace,  both  for  a 
heart  to  repent,  and  for  the  bleffing  of  pardon,  will 
feek  the  Lord  while  he  may  be  found.  And  to 
him,  who  thus  humbly  feeks,  the  grace  of  God  is 
near. 

The  deceived  hypocrite,  who,  trufting  in  his  own 
righteoufnefs,  thinks  that  he  needs  nothing,  will 
rejeft  the  gracious  counfels  of  the  gofpel.  But  the 
fincere  Chriflian,  feeling  his  own  weaknefs,  efteen^s 
it  his  highelt  privilege,  that  he  may  came  to  the 
throne  of  grace  for  a  fupply  of  the  Spirit.  And 
God  reGfteth  the  proud  ;  Imt  giveth  grace  to  the 
humble. 

3.  The  Spirit  is  grieved,  whea  we  negle6fc  the 
means  appointed  for  obtaining  his  influence. 

God  has  inftituted  particular  duties  to  be  ob«. 
ferved  by  us  with  a  fpecial  view  to  this  important 
end.  The  fecret  and  focial  worfliip  of  God,  the 
reading  and  hearing  of  his  word,  and  the  obferv- 
ance  of  fabbaths  and  ordinances,  are  the  means  of 
religion.  *  The  eflfence  of  godlinefs  oonfifts  not 
in  thefe  means,  but  in  that  holy  temper  and  life, 
which  they  are  defigned  to  produce.  Thefe  du- 
ties become  fubfervient  to  religion,  not  merely  by 
their  natural  tendency  to  advance  it  in  our  hearts, 
hut  rather  as  they  are  the  appointed  means  of 
Bb5 


554  JDuties  tJtU         [S£RM.  XXXr. 

obtaining  the  needful  influences  of  die   divine 
Spirit. 

God's  gracious  communications  are  not  always 
confined  to  thefe  means.  They  are,  however,  his 
Hated  and  ordinary  methods  of  imtercourfe  with  us* 
"  Draw  nigh  to  God,"  fays  the  Apoftle,  "  and  he 
will  draw  nigh  to  you."  God  has  promifed,  "  In 
all  places  where  I  record  my  name,  I  will  come 
vnto  thee  and  blefs  thee."  Our  Lord  proroifcs-his 
fpirituai  prefence  in  the  midft  of  thofe,  *'  who 
gather  together  in  his  name."  It  was  when  the 
difciples  were  together  with  one  accord,  in  one 
place,  that  the  Spirit  was  poured  upon  them*  John 
•*  was  in  the  Spirit  on  the  Lord's  day  ;"  and  on 
that  day  he  faw  Jefi^s  ^'  walking  in  the  midft  of 
the  churches." 

As  the  Spirit  fanftifies  and  feaJs  us  hy  the  word 
of  truth,  fo  that  we  may  obtain  this  benefit,  we 
xnuft  be  converfant  with  the  word.  God  begins 
and  carries  on  his  faving  work  in  men's  fouls,  not 
by  immediate  revelations,  but  by  his  gracious  con« 
Currencc  with  their  humble  inquiries  after  truth 
and  duty.  Hence  the  Apoftle  joins  thefe  two  cau- 
tions, **  Quench  not  the  Spirit :" — •'  Oefpife  not 
prophefying." 

To  oiher  means  wc  muft  add  ferious  meditation 
on  divine  things,  and  careful  examination  of  ouc 
hearts.  Thus  we  gain  a  knowledge  of  ourfelves,  a 
fenfe  of  our  wants,  and  an  apprehenfion  of  the  inrL- 
poftance  of  fpirituai  bleffings.  While  David  was 
mufing  the  fire  burned.  In  the  multitude  of  his 
thoughts  within  him,  God's  comforts  delighted  his 
foul.  And  all  mud  be  accompanied  with  prayer. 
**  Aflc  and  ye  Ihall  receive,"  fays  our  Lord,  "for 
God  giye!^  h.is  holy  Spirit  to  them  who  a(k  him/' 

Since  thefe  are  the  ways,  in  which  God  has  di- 
rected us  to  feek,  and  encouraged  us  to  expeft  the 
i^ecdful  fupplies  of  his  grace  ;  our  difregard  ta 
them  may  properly  be  faid  to  grieve  the  Spirit.    It 


Serm.  XXXL3       ChriJHan  RSgiMl  395 

is  a  contempt  of  bis  offered  afliftanceT^an  affront 
to  his  kindnefs  and  love. 

Ye,  who  live  in  the  negled  of  fecret  prayer,  and 
focial  worihip — ye  who  are  ftrangers  to  your  own 
hearts,  and  to  the  word  and  fanftuary  of  God — 
confider,  you  not  only  difobey  the  exprefs  com- 
mands of  God,  but  oppofe  and  grieve  that  Spirit, 
who  ufually,  by  thefe  means,  communicates  him« 
felf  to  the  fouL 

4*  Oppofition  to  the  drivings  of  the'Spirit  is  an« 
other  way  in  which  he  is  often  grieved. 

There  are  times  when  linners  are  impreffed 
snore  deeply  than  ufual,  with  a  fenfe  of  their  guilty 
and  dangerous  ftaje,  and  of  the  neceflity  of  a  fpeedy 
repentance.  There  are  feafons  alfo,  when  true 
Cbriftians  are  awakened  to  more  lively  affedions, 
and  more  fervent  zeal,  than  what  they  ordinarily 
experience.  Whatever  may  be  our  charafter,  fuch 
favorable  motions  are  to  be  improved.  Our  Savior 
has  taught  us,  *'  Whofoever  hath,  to  him  ihall  be 
given ;  but  from  him  that  hath  not,  (ball  be  taken 
away  even  that  which  he  feemeth  to  have."  If  we 
difobey  the  calls  and  negled  the  aids  of  the  Spirit, 
we  oppofe  and  grieve  him  ;  and  what  we  have  ma/ 
juftly  be  taken  away. 

We  are  not,  indeed,  implicitly  to  obey  cvcrjr 
motion  darted  in  our  minds,  concluding  it,  at  once, 
to  be  divine.  There  may  be  motions  fuggeded  by 
the  power  of  imagination,  or  by  the  influence  of 
evil  Spirits,  which  are  not  to  be  followed.  We 
fhould  always  remember,  that  the  divine  influence 
is  not  by  immediate  revelation  of  fomething  new, 
and  brfore  unknown  ;  but  by  kind  excitation  to 
that  which  is  already  revealed  or  commanded  in 
feripture.  How  powerfully  foever  we  may  be  urged 
to  a  particular  a6tion,  or  line  of  conduft,  we  are 
90t  to  proceed,  until  we  have  examined  the  mat« 
^Xy  and  found  it  agreeable  to  the  word  qf  GocU. 


39$  Ihiiis  of  the        |[S£rm.  XXXI. 

By  this  rule  wc  are  to  try  all  invrtrd  moUoos  ;  and 
as  they  agree  or  difagree  with  this,  we  are  to  enw 
brace  or  difcard  them.  To  fufpead  our  refoluliaia 
until  we  cam  obtain  light  in  a  doubtful  cafe  ;  or 
to  refufe  compliance  with  a  fuggeftion  palpably 
unfcriptural,  is  not  to  grieve  but  pleafe  the  Spirit. 
This  is  to  follow  reafon  and  the  word  of  God. 
But  when  confcience  ftrougly  remonftrates  againft 
manifell  evil,  or  prefles  to  evident  duty»  then  ofKi 
pofition  or  delay,  is  grieving  the  Spirit. 

5.  There  are  feme  particular  kindt  of  fin,  which 
are,  in  an  eminent  and  peculiar  (enfe,  oppo&te  to 
the  work  of  the  Spirit. 

Among  thefe  may  be  reckoned  impurity^  intern- 

?erance,  diflipatioii,  and  all  the  vices  of  feofiiality. 
*his  is  the  language  of  the  gofpel ;  *^  They  who 
are  fenfuaj,  hav^  not  the  Spirit/' — "  Benot  drunk 
with  wine,  wherein  is  excef^s,  but  be  filled  with  the 
SpiriL"  You  ^nnot  be  filled  with  both-  "Walk 
in  the  Spirit,  asid  ye  will  not  fulil  the  lufta  of  the 
fleflb."  When  David  fell  into  tl?e  grofs  fin  of  im- 
purity, God  took  from  him  the  holy  Spirit ;  and 
the  unhappy  offender  loi):  for  a  tifhe  the  joy  (tf  lair 
yation. 

The  indulgence  of  malignant  paffions,  aa  wdl  aa 
Qffleihly  lufts,  grieves  the  Spirit.  The  fruits  of 
the  Spirit  are  love«  peace,  ^entlenefs  and  m^k. 
nefs.  The  contrary  tempers  are  the  works  of  the 
flefb,  and  defcend  not  from  above,  Imt  are  earthly, 
fenfual  and  devilifh*  Therefore  to  the  caution  in 
the  text,  the  Apoftle  fubjoins  a  diifuafive  from  all 
bitternefs,  wrath,  clamor  and  evil  fpeakiog,  and  aa. 
exhortation  tfi,  kindnefs,  compafion  and  mutual 
forgivenefs. 

Contentions  among  Chriftians  are  oppoiit«  to 
tbe  Spirit.  **  Ye  are  builded  together,"  fays  the 
Apoftle,  ''  for  an  habitation  of  God  through  the. 
Spirit/' — **  Walk  wonhy  of  your  vocation  in  all 
Ipwlinefs,  forbearing  one    another  i^n   love,   and 


keeping  the  unity  of  the  Spirit  in  the  Vn)4  of 
peace ;  for  there  i$  one  body  and  one  Spirit." 
Chriftiaofi  can  no,  longer  be  an  habitation  of  the 
Spirit,  than  they  are  builded  together.  They  i^ 
longer  walk  worthy  oi  their  vocation,  than  ihey 
preferve  unity  and  peace. 

Finally  :  Men  grieve  the  Spirit,  wiien  they  af« 
crihe  to  him  thofe  motions  and  a£lions,  which  are 
contrary  to  hia  nature. 

If,  under  pretence  of  the  fpecial  gui4ance  of  the 
spirit,  they  blindly  follow  every  impulfe  of  a 
heated  imagkiatioo,  cv^ry  fuggellion  c^  the  com- 
mon deceiver,  every  motion  of  their  own  vanity 
and  pride^  they  pro&nc  and  blafpheme  his  facred 
name. 

The  (cripture  dtreds  us  to  prove  every  Spirit^ 
whether  it  be  of  God.  If,  inftead  of  trying  the 
Spirit  which  moves  us,  we  rattUy  obey  every  mOm 
tion  that  we  feel,  and  afcribe  to  the  Spirit  of  God 
the  tempera  and  aQions  which  his  word  forbids^ 
we  not  only  are  guilty  of  great  impiety,  but  lay 
ourfelves  epen  to  fatal  delufion. 

To  diffuade  us  from  thefe,  and  all  other  fini^ 
what  argument  can  be  more  powerful,  than  thia 
which  our  text  propofes  ?  It  is  grieving  the  holy 
Spirit,  whereby  we  are  fealed  to  the  day  of  redemp- 
tion ;  or,  at  leaft,  are  urged  to  fecure  a  Ihare  ii^ 
the  redemption.  The  offer  c^  redemption  is  made 
without  diftin^on.  They  only  are  already  inter- 
efted  in  it,  who  have  been  renewed  by  the  holy 
Spirit.  But  even  the  unrenewed  have  been  the 
fubjeSs  of  hi^  convincing  and  awal^ening  influ. 
ence.  k  is  not  neceilary,  that  we  (hould  wait  to 
afcer(ain  our  charafter,  before  we  apply  to  our- 
felves the  argument.  Whatever  our  charader  is, 
we  have  at  leaft  had  the  offer  of  redemption,  been,  y 
called  to  repent,  and  invited  to  feek  the  graqe  of  ^^^ 
the  Spirit,  who  is  forward  to  allift  us  in  thj5  reli\ 


8^  V.  J^fVs  ofOie,  (3c.      [Serm*  XXXi; 

gioas  life.     And  who  of  us  can  fay,  they  have  not 
experienced  his  drivings  within  them  ? 

Let  us  remember,  then,  that  the  fins  which  have 
been  mentioned,  as  grieving  the  Spirit,  are  incon« 
fiftent  with  a  clear  evidence  and  fcriptural  hope  of 
our  intereft  in  the  great  redemption  ;  and  the  in- 
dulgence of  them  will  moft  certainly  cut  us  off 
from  the  glorious  inheritance  propofed.  And  if 
we  fail,  alas  !  we  fliall  fink  under  this  additional 
load  of  guilt,  that  we  have  purfued  our  own  de- 
Aruftion,  in  oppofition  to  the  drivings  of  divine 

frace  ;  and,  while  we  have  rained  ourfelves,  we 
ave  grieved  God's  compaflion  and  love. 
Let  fianers,  awed  by  their  danger  on   the  one 
hand,  and  animated  by  their  encouragement  on  the 
other,  flee  from  the  wrath  to  come,   and  Jay  bold 
on  the  hope  fet  before  them. 

Let  faints,  by  a  fteady  faith  in  God,  by  a  dili« 
gent  attendance  on  the  means  of  reli^on,  and  by 
the  exercife  of  a  holy  temper,  keep  aUve  their 
Chriftian  joy.  And  let  them  walk,  as  becomes 
thofe  who  have  the  earned  of  the  Spirit  in  their' 
]^earts.|  and  are  waiting  for  the  day  of  redem|^on«, 


SERMON      XXXH. 


IPHESIAKS  iv.  dT,  3a, 

Z^et  all  bitUrnefs,  and  wrath,  and  anger,  and  clamor^  ^ 
and  evil  /peaking,  be  put  away  from  you,  with  all 
ynalice ;  and  be  ye  hind  one  to  another,  tenderheart^ 
ed,  forgiving  one  another ^  e-qen  as  Qod  Jor  Chrijt\ 
fake  hath  forgiven  yov^^ 

In  thefe  and  the  preceding  vcrfca, 
the  Apoftle  defcribes  the  Chriftian  life.  To  givo 
us  the  more  accurate  and  juft  conception  of  it,  he 
{hews  both  what  it  is,  and  what  it  is  not — what 
thofe  paffioBS  and  vices  are,  which  we  mud  re- 
nounce ;  and  what  thofe  difpo&tions  and  virtues 
;>re,  which  we  muft  cultivate. 

We  are  taught,  as  the  truth  is  in  Jefus,  to  put 
off  the  old  man,  and  to  put  on  the  new  man.  The 
old  man  is  corrupt,  according  to  deceitful  lufts  ;; 
the  new  man  is  holy  after  the  image  of  God. 
The  Chriftian  thus  renovated  muft  depart  froni 
evil  and  do  good — put  away  falfebood,  and  fpeak  ' 
truth — abhor  all  dilbonefty  and  fraud,  and  work 
with  his  hands  the  things  which  are  profitable—^ 
allow  no  vain  difcourte  to  proceed  from  his 
mouth,  but  fuch  only  as  may  be  ufefu]  to  t4i%^ 
(atiou,^ 


400  DtUici  of  ihe  [Serm.  XXXII. 

In  the  Came  maimer  the  Apaftle,  ia  our  text, 
expreflfes  that  benevolent  and  fodal  temper,  which 
Chriftians  ought  to  exercife  toward  one  another. 

They  are  to  put  away  anger,  malice  and  evil 
fpeaking ;  and  to  be  kind,  compaffioaate  and  for- 
giving, in  imitation  of  the  mercy  of  God,  who  fc^ 
Chrift's  fake  hath  forgiven  them. 

We  will,  firft,  confider  what  are  the  evil  difpo- 
fitions  and  manners  which  Chriftisms  are  here  re« 
quired  to  renounce.  We  will  then  ftate  and  ex- 
plain the  oppofite  virtues.  And  laftl^i  we  will  il^ 
iuftrate  and  apply  the  argument  by  which  thefe 
virtues  are  urged. 

I.  We  will  confider  th^  evil  paffions,  manners  and 
language,  which  the  Apoftle  cautions  us  to  avoid 
in  our  intercourfe  with  one  another.  '^  Let  all 
bitternefs,  and  wrath,  and  anger,  and  clamor,  and 
evil  fpeaking,  be  put  away  from  you,  with  all  mal- 


ice'* 


t.  We  are  to  put  away  all  hitUmeJs — all  fuch 
paffions,  behavior  and  language  as  are  difguflful 
and  oflFehfive  to  others,  wound  their  tender  feel-f 
ings  and  embitter  their  fpirits.  It  is  an  eafy  and 
obvious  metaphor.  We  all  knoif  how  bitter  ob* 
jefts  afFe£l  our  organs  of  tafte.  The  bitternefs^ 
which  the  Apoftle  intends  here,  is  th^t  condu£l  ia 
the  focial  life,  which  affeds,  in  a  fimilar^mannerx 
the  feelings  of  others..  It  is  a  metaphor  which  the 
fcripture  often  ufes  :  A  bitter  afflidion  is  a  very 
painful,  grievous  one.  To  be  in  bitternefs  of  foul, 
is  to  be  in  great  anguiib.  Bitter  words  are  words 
which  deeply  diftrefs  the  hearL  A  foolifli  fon  ijL 
a  bitternefs  to  her  that  bare  him,  u  e.  he  is  a  great 
^ffli6Uon  to  her.  We  read  of  thofe  whofe  moutha 
are  full  of  curfing  and  bitternefs— of  fev^re  and  re^ 
viling  language.  Hufbands  are  dire6led  to  love^ 
tbe^  wives,  and  not  be  bitter  againft  them.  Bit-r 
ternefs  ^s  here  oppo£ed  to  a  fmooth,  kind  and  On 
Vliging  carriage  toward  intimate  fricnds^ 


Serm.  XXXII.]      Ckrifiian  Riligion.  401 

Chriftians  are  to  put  away  all  fuch  bittcrnefs. 
Under  this  metaphor  may  be  comprehended  a 
roughnefs  of  manners,  and  feverity  of  temper — a 
captious,  cavilling  hamor — a  fpirit  of  oppofitioh 
and  contradidion,  not  only  in  great,  but  trivial 
matters-*— an  afluming,  imperious  behavior  toward 
friends  and  companions-«-a  difpofition  to  crofs 
their  will,  and  to  criminate  at  a  venture  every 
thing  they  do,  whether  right  or  wrong — a  prone- 
nefs  to  upbraid  them  with  pad  failings,  and  re. 
preach  them  for  innocent  infirmities — a  perpetual 
jealoufy  of  their  intentions,  and  paflTionate  com- 
plaints againft  them  for  accidental  errors,  or  even 
fufpe£led  oflFences.  Such  treatment  is  a  bittemefs 
to  thofe  who  have  common  feelings,  efpecially  if 
they  fland  in  the  more  tender  and  delicate  relations 
of  life  ;  yea,  in  thofe  relations,  coldnefs  and  in« 
diflPerence  are  more  painfully  felt,  than  direft  and 
pofitive  injuries  in  ordinary  cafes.  The  happln^fs 
of  domeftic  life  depends  on  mutual  affedion  and 
confidence.  That  negled  which  betrays  the  want 
of  regard,  embitters  the  connexion. 

But  perhaps  no  temper  is  more  inconfiftent  with 
the  felicity  of  focial  life,  than  what  is  commonly 
cdWtA peevijhnefs.  There  are  fome  who  are  fubjcft 
to  fudden  and  violent  gulls  of  paflion,  in  which 
they  fay  and  do  extravagant  things  ;  but  when  the 
guft  has  blown  itfelf  out,  it  is  followed  with  a  com- 
fortable calm  ;  and  perhaps  the  clouds  which  had 
been  lowering  before,  are  now  wholly  diflipated. — 
So  people,  afflided  with  epileptic  fits,  in  the  inter- 
vals of  their  diforder,  enjoy  tolerable  health  :  But 
peeviihnefs  can  never  be  eafy.  It  is  a  reftlefs  fpir- 
it, irritable  at  trifles^  and  difcharging  its  impotent 
fpleen  on  every  objeft  in  its  way.  Though  its 
force  may,  in  general,  be  but  languid,  yet  it  is  ex- 
tremely troublefome  and  vexatious,  becaufe  it  nev« 
er  can  be  quiet  itfctf,  nor  fuflFer  others  to  be  fo% 
•-^Men  of  violent  paffion^  like  a  mufket,  are  filent 


408  Duties  of  the  [Serm.  XXXIU 

after  the  cxplofion.  But  the  pecvifh  arc  like  wild- 
fire,  which  keeps  up  a  filly  noife,  and  emits  an  in* 
ceflant  fmoke,  with  little  other  tffcGt,  than  to  dif- 
turb  the  peace,  and  afl9i6l  the  eyes  of  thofe  who 
are  near. 

t.  The  Apoftle  in  the  next  place,  mentions 
wraih  and  anger^  as  pallions  which  Chriftians  mud 
put  away. 

Thefe  two  words  in  our  language,  and  in  the 
original,  are  of  much  the  fame  import.  If  there 
is  a  differcijce,  the  former  fignifies  a  heat  of  tenx. 
per  ;  the  latter  fignifies  this  heat  wrought  into  a 
flame.  They  both  together  exprefs  the  paffion 
ufually  called  anger,  in  all  'ns  criminal  ftages  and 
degrees. 

Chriftians  (hould  acquire  fuch  an  habitual  com. 
mand  of  themfelves,  as  not  to  fufpeft  evil  .without 
evidence,  nor  be  eafily  provoked  at  real  evil — not 
to  fall  into,  fudden  paffion  at  trivial  offences  ; 
much  lefs,  on  mere  jealoufy  and  furmife — not  to 
be  angry  without  caufe,  nor  before  they  have  ex- 
amined thecaufe,  and  found  it  fubftantial — not  to 
indulge  ref^ntment  beyond  the  demerit  of  the  prov* 
ocation,  nor  exprefs  it  in  exafperating  language — 
not  to  render  evil  for  evil,  nor  take  rafli  meafures 
for  the  redrefs  of  their  wrongs — not  to  brood  over 
their  paffion,  till  it  grows  into  rancor,  obftrufls  the 
exercife  of  benevolence,  and  diverts  the  couife  of 
good  offices  which  are  due  to  mankind. 

Though  anger,  confidered  fimply  as  a  fenfe  and 
feeling  of  the  wrongs  dune  us,  is  innocent  and 
natural,  yet  all  the  irregular  and  cxceffive  opera. 
tions  of  it  arc  finful  and  dangerous.  They  expofe 
us  to  numerous  tranfgreffions,  bring  on  us  new 
temptations,  provoke  frefti  injuries,  involve  us  in 
unncceffary  perplexities,  rob  us  of  our  peace  and 
felfepjoyment,  and  difturb  the  fecurity  of  all  a- 
round  ns. 

3.  We  are  to  put  away  all  malice. 


Serm.  XXXIL]      Chrijlian  Religion.  40$ 

This  is  a  degree  of  paOion  beyond  fimple  anger. 
It  is  a  fixed,  -fettled  hatred,  accompanied  with  a 
difpofition  to  revenge.  It  is  anger  retting  in  the 
bofom,  and  ftudying  to  do  mifchief. 

The  Apofile  by  a  natural  gradation,  rifes  from 
the  lower  to  the  higher  paifions,  BiUcrnefs  is  a  fe« 
verity  and  acrimony  of  temper.  Wrath  is  this  fc- 
verity  put  in  motion.  Anger  is  this  motion  acceU 
erated  into  violence.  Maliu  is  this  violence  oper- 
ating in  mifchieyous  e£Pe6ls. 

Our  Apofile,  elfewhere,  with  malice  joins  enty 
and  hatred^  to  lignify  its  ufual  operations.  *^  We 
were  fometimes  difobedient,  ferving  divers  lulls 
and  pleafures,  living  in  envy  and  malice,  hateful 
and  hating  one  another."  He  fpeaks  of  the  Hea« 
thens,  as  ^'  filled  with  all  unrighteoufncfs,  wicked- 
nefs,  covetoufnefs,  malicioufnefs,  envy,  murder, 
deceit  and  malignity." 

Malice  fometimes  originates  from  a  fuppofed  in- 
juiy.  In  its  firft  ftage  it  is  only  refentment ;  but 
by  indulgence  it  grows  into  hatred  and  averfion  ; 
and  from  thence  it  ripens  into  malignity  and  re« 
venge. 

Sometimes  it  takes  its  rife  from  covetoufnefs  or 
ambition.  The  man,  whofe  heart  is  devoted  to  the 
purfuit  of  wealth  or  honor,  is  difpleafed  with  all 
who  feem  to  interfere  with  him.  He  is  jealous  of 
their  defigns— envies  their  fuccefs — views  them  as 
his  enemies — entertains  the  word  thoughts  of  them — 
gives  vent  to  his  feelings, -firft  in  obfcure  infinuations, 
then  in  bolder  reproaches — and  by  degrees  works 
up  his  mind  into  a  malignity  of  temper,  which  not 
only  rejoices  in  their  misfortune,  but  plots  their 
ruin. 

Malice  is  a  temper  which  every  one  condemns 

in  others,  but  few  difcem  in  themfelves.     It  is  a 

felfjuftifying  paffion.     They  in  whom  it  operates, 

are  blinded  by  its  influence.     They  call  it  by  an 

innocent   name,     They  excufe  it  on  the  foot  of 


404  Duties  of  the  [Sehm.  XXXlt. 

fuppofed  injuries,  or  the  fuppofed  vileneh  of  the 
chjeGt,  and  their  own  fuperior  merit  and  import, 
atice.  It  is  the  language  of  this  paffion,  *'  I  do 
well  to  be  angry/' 

To  fecure  our  hearts  from  fo  criminal  a  temper, 
we  muft  guard  againft  it  in  its  lower  fiages,  puu 
ting  away  ail  bitternefs  and  wrath. 

As  one  of  the  common  ways,  in  which  malice 
vents  itfelF  to  the  prejudice  of  mankind,  is  reTiI- 
ing  and  defamatory  language,  therefore,  the  Apof- 

4.  Exhorts  Chrinians  to  put  away  from  theoi 
cU  clamor  and  evil  /pealing. 

By  clamor  he  intends  noify,  complaining  and 
contentious  language,  in  oppofition  to  that  which 
is  foft,  gentle  and  courteous. 

There  are  fome,  who  are  clamorous  from  the  fo- 
Tocity  and  ruggednefs  of  their  tempers  :  And  there 
are  others,  who  by  ufe  have  acquired  fuch  a  habit 
of  clamoroufnefs,  that  whether  they  are  in  anger, 
or  only  in  earaeft,  their  language  is  much  the  fame. 
When  they  give  orders  or  inftru6Hons,  it  is  in  a 
manner,  which,  if  it  has  any  effeft,  operates  only 
on  fear,  not  on  the  more  ingenuous^  principles.  If 
any  thing  is  done  contrary  to  their  mtention,  they 
condemn  it  with  fuch  precipitancy  and  noife,  that 
no  excufe  can  be  made,  or  be  heard,  if  it  is  made. 
At  the  moft  trivial  inadvertencies  they  exclaim  with 
as  much  vehemence,  as  if  one  were  fetting  fire  to 
their  houfe. — Accidental  errors  are  imputed  to  the 
worft  intention,  and  the  offender  is  loaded  with 
the  vileft  epithets. 

Such  language  is  what  the  Apoftle  calls  clamor. 
This  is  unreafonable  in  any ;  but  peculiarly  inde. 
cent  in  Chriftians  ;  for  they  profefs  a  religion, 
which  exhibi'ts  for  their  imitation,  the  mildeft  and 
fweeteft  examples,  and  inculcates,  in  its  precepts, 
moderation  and    gentlenefs,    foft    anfifers    and 


SinM.  kXXll.j      Chrijlian  Religion.  405 

obliging  manners,  graceful  fpeech  and  winning  ad- 
drefs. 

But   what   the   gofpel  tnore   cfpecially     warns 
Chriftiatts  to  avoid  is  tpil  fptaking. 

There  are  indeed  feme  cafes,  in  which  we  may 
fpeak  evil  of  others.  Public  and  notorious  crimes, 
tne  corruption  of  manners,  and  the  degeneracy  of 
the  timei,  may  be  fubjeds  of  difcourfe  amon^ 
Cbriftians  in  a  way  of  lamentation,  and  for  mutual 
Warning  and  excitement.  The  evil  which  we  know 
of  another,  we  may  mention  in  a  way  of  caution 
to  a  ftranger,  who,  for  want  of  information,  might 
be  enfnarcd.  If  we  arc  called  to  bear  tellimouy 
ogainft  a  criminal  before  lawful  authority,  we  are 
bound  to  fpeak  without  referve,  what  we  know  rel- 
ative to  the  matter  in  .queftion. 

The  frequent  cautions  in  fcripture  againft  evil 
fpeakittg,  refpeft  not  cafes-  of  this  nature  ;  much 
lefs  do  they  forbid  us  to  fpeak  to  the  oflFender  him^ 
felf,  in  a  way  of  friendly  admonition  and  rebuke. 
It  is  the  command  of  our  divine  Lord,  **  If  thy 
brother  trefpafs  againft  thee,  go  and  tell  him  his 
fault  betwixt  him  and  thee.  If  he  hear  thee,  thoa 
haft  gained  thy  brother." 

But  we  fhould  always  remember,   t;hat   to  fpeatc 
'  evil  of  another  is  a   nice   and  delicate   matter.-— 
That  you  may  not  in  this  o^end,bepleafed  to  ob- 
terve  the  following  rules: 

Never  believe,  much  lefs  propagate  an  ill  report: 
of  your  neighbor,  without  good  evidence  of  it« 
truth.  Never  liften  to  an  infamous  ftory  handed 
to  you  by  a  man  who  is  a  known  enemy  of  the 
perfon  defamed,  or  who  is  himfelf  infamous  for 
defaming  his  neighbors,  or  who  is  iivont  to  fow 
difcord  among  brethren,  and  excite  difturbances  in 
fociety.  Never  utter  the  evil  which  you  know  or 
fufpeft  of  another,  till  you  have  taken  an  opportu- 
nity to  expoftulate  with  hrm.  Never  fpeak  evil  of 
another  while  you  are  under  the  operation  of  envy 
C  c 


40^  i)uties  of  the  [Serm.  XXXll. 

and  inalevoleDce,  but  wait  till  your  fpirits  are 
cooled  do^n,  that  you  may  better  judge,  whether 
to  utter  or  fupprefs  the  matter.  Never  exprcfs  the 
evil  which  you  would  fay  of  your  neighbor,  ia 
terms  too  ftrong,  or  in  language  which  would  con- 
vey an  exaggerated  idea  of  his  condufl.  Never 
throw  out  again  ft  a  man  broken  hints  and  dark 
innuendoes,  which  would  leave  the  hearers  to  fuf- 
pe^  any  thing  and  every  thing  that  ill  nature  can 
fuggeft.  Never  fpeak  evil  of  your  neighbor  to  his 
known  enemy,  who  wiflies  for  an  occafion  of  flan- 
der  ;  for  he  will  certainly  paint  the  image  anew, 
arid  touch  it  off  with  bolder  colors.  In  Ihort ; 
never  fpeak  evil  of  a  man,  when  your  fpeaking 
may  probably  do  much  hurt,  but  cannot  poflUbly 
do  any  good. 

Thefc^re  reafonable  rules  :  By  a  ftrift  adher- 
ence to  them  much  evil  fpeaking  would  be  pre- 
vented. 

n.    I  proceed  to  obferve,   in  the  fecond  place, 
the  Apoftle  exhorts  Chriftians  to  **  be  kind  one  to , 
another,  tenderhearted,  forgiving  one  another/' 

1.  Chriftians  are  to  be  kind  one  to  another. 

The  word  fignifies  fuch  kindnefs  as  renders  as 
ufefuh 

Kindnefs  ^ill  not  always  gratify,  but  fometimes 
crofs  the  wifties  of  others.  To  gratify  men's  vi- 
cious inclinations  is  not  kindnefs,  but  inhumanity—^ 
not  goodnefs,  but  injury. 

Kindnefs  wifties  well  to  all  men,  prays  for  their 
happinefs  and  ftudies  within  its  fphere,  to  promote 
their  intereft.  It  is  forward  to  relieve  diftrefs.  It 
will  interpofe  to  vindicate  an  injured  charaAer. 
It  will  warn  the  heedlefs  of  their  danger.  It  will 
reprove  vice,  and  lend  its  aid  to  promote  knowl- 
edge and  virtue.  In  a  word,  it  will  do*  good,  as 
opportunities  occur,  occafiQns  recjuire  axki  abilities 
permit,      ' 


SftRM.  XXXII.]     Chrifiim  Rcligkn.  40J 

ft.  Giriftians  fhould  he  tenderhearted  ;  or^  as  the 
parallel  exprefBon  is,  in  the  epiftle  to  the  Co. 
ioflians,  they  fhould  put  on  hozqels  of  mercies.  They 
diould  not  be  indifferent  to  the  dangers,  and  un- 
feeling (0  the  afflidions  of  their  fellow  men,  efpe^ 
cially  of  their  fellow  Chriftians  ;  but,  with  an  in« 
terefting  fenfibility,  ^eep  with  them  that  weep  ; 
burn  for  them  who  aire  offended ;  have  compaflion 
on  theth  who  are  in  trouble  ;  remember  thofe  who 
are  in  bonds,  as  bound  with*  them,  and  thofe  who 
fuffer  adverfity,  as  being  themfelves  alfo  in  the 
body.  '      ,  .  t 

They  (hould  not,  however,  be  guided  by  a  blind, 
mflin6iive  pity;  but  by  an  habitual  goodnefs  ofheart^ 
cultivated  with  reafon,  improved  by  religion  and 
pperatinj^  with  difcretion.  They  {hould  make  a 
diftindion  of  obje6ls ;  aiid  while  they  commiferate 
all  who  appear  to  be  itx  affliJEtion,  they  (hould  re-* 
gard  among  them  the  difference  of  chara£l^r3  an^ 
circumftances,  giving  a  precedence  to  the  mod  ne« 
ceflitous,  the  mod  friendlels,  and  the  moil  virtu- 
ous ;  anci  Ihould  exercife  their  charity  in  ways 
confident  with  other  obligations  and  the  {general 
good. .  .The  Apoftle  adds^ 

?.  That  We  are  to  forgive  one  another. 
n  this  imperfe£l  Uat^,  offences  will  come.      If 
therefore  we  hope  to  live  comfortably  'in   fociety, 
we  mull  carry  with  us  it  peac^ble  and  forgiving 
fpirit. 

Forgivenefs  does  hot  oblige  us  tamely  to  fubmit 
to  every  infult,  and  filently  to  bear  every  ^  injury* 
There  are  wrongj  fo  grofs  and  opprefTive,  that  juf- 
tice  to  ourfclves  demands  re4refs*  Arid  there  are 
Ibme  infolent  offenders,  whom  nothing  but  tke 
terror  of  hunian  punifhment  will  reftrain.  Whcn^ 
and  how  far  we  may  apply  to  the  laws  of  fociety 
for  the  redrefs  of,  or  for  prote£libp  againft  pcrlbnal 
injuries,  wifdom  is  profitable  to  diitGt. 

C  €   2 


4C9  Duties  of  thi  [Serh.  XXXIh 

But  under  tlic  influence  of  that  for^ving  fpirit, 
Hirhicb  the  gofpel  inculcates,  we  fhall,  on  our  part^ 
.  be  careful  to  injure  no  man  ;  and  if,  through  in- 
advieftence,  p^fllon  or  temptation,  we  have  done  a 
Wrong,  we  flball,  on  refledHon,  be  willing  to  repair  it. 
To  thofe  who  have  icyured  us  we  fhall  maintain  good 
will  and  exercife  forbearance,  as  far  as  out  own  and 
the  commoh  fafety  will  allow.  We  fliall  be  grieved 
for  theit  guilt,  as  well  as  ouif  own  lofs  }  and  wifh 
their  repentance,  rather  than  their  punilhaient. — 
If  (herfe  Is  hope  of  reciaiming  them^  we  ftiall  treat 
then)  with  mildnefs,  rather  than  feveritv,  thitiking 
it  better  to  win  them  with  goodnefs,  tnan  fubdue 
fhem  with  power^  We  (hall  make  fonie  allowance 
for  their  miftakes  and  temptations,  and  give  fome 
weight  to  excufes  in  their  behalf,  not  fiifpefting  the 
word,  but  hoping  all  things.  Providential  difa- 
billties  will  fticcefsfuUy  plead  for  our  forbearance; 
and  proportions  of  aajuftment  will  be  heard  with 
Candor.  A  credible  repentance  will  reinftate  them 
in  our  favor  and  efteem  ;  and  though  they  con- 
tinue implacable,  they  will  have  a  (hare  in  our  be- 
nevolence and  prayers. 

III.  We  are,  in  the  lad  place,  to  apply  the  ar-* 
gument,  by  which  the.  Apofllc  urges  us  to  this  kind 
and  forgiving  carriage.  «*  God  for  Chrlft's  fake 
hath  forgiven  you." 

Remember,  Chriftians,  what  ye  once  were — fin- 
nersrr^encmies  to  God  by  wicked  works — under  bii 
holy  difpleafure,  and  expofed  to  everlalling  death. 
Think  htow  ye  W-ere  brought  out  of  this  deplorable 
ftate — not  by  your  own  wqrks,  L*:t  by  the  forgiv- 
ing tnercy  of  God.  "  It  is  G^d  who  hath  forgiven 
you.**  Though  your  repentance  was  the  condition 
On  which  pardon  was  vouchfafed  to 'you  ;  ytt, 
confiddr,  this  pardon  was  granted,  not  on  the 
ground  6f  any  intrinfic  obligatory  woith  in  your 
repenunce,  but  on  the  ground  of  Chvift's  media- 
tion,  who  voluntarily  fufferedfoi*  your  fins,  offer- 


^EKU.  XXXII.]      ChriJlUn  Religion.  409 

ing  hipifelf  a  facrifice  to  God  for  a  fweetfrnelliog 
favor.    **  God /or  Chrifl'sfale.  hath  forgiven  yox^J' 

This  wonderful  inftancc  of  divine  mercy  is  per- 
tinently urged  oa  ChriBians  as  a  motive  to  mutual 
foxpveaefs.  God  abundantly  pardons :- — Eve^ 
where  (m  abounds,  his  grace  much  more  abounds « 
He  propofes  forgivenefs  to  all  finners  without  dif- 
tin^OQ,  and  on  the  fia^tne  gracious  terms«  He  for^ 
^ves  great  fins  as  well  as  fmall,  and  repeated  tranf- 
|;re0k>nSy  as  freely  as  the  firft^  H^  renews  the 
tenders  of  his  mercy  after  multiplied  rejections,  and 
wattsto.be  gracious.  H^  forgives  without  com- 
penfation  for  injuries  done  him  :  he  requires  only 
that  humiliation  and  penitence  of  foul^  which  are 
necelTary  preparatives  for  his  gracious  pardon. — 
He  forgives,  though  he  needs  nothing  from  us,  and 
our  righteoufnefs  cannot,  be  gain  to  him*  He 
makes  the  firft  advances  to  a  reconciliation.  He 
calls  us  to  repentance,  and  even  drives-  with  us^ 
that  we  may  be  perfu^ded,  to  turn  and  live.  He 
^has  redeemed  ns.  at  a  great  piite,  even  by  the  blood 
pfhisownSon^  whom  be  hath  fet  forth  to  be  a 
propitiation,  that  he  slight  be  j^  and  the  juftifiec 
of  them  who  beGeire. 

Let  this  exampk  of  divine  mercy  perfuade  us  to. 
put  away  all  bitternefs^  '^ngtr,  malice  and  evil* 
fpeaking,  and  to  be  kind,  t^n(|erhearted,  forgiving, 
one  another. 

After  our  Lord  has  forgiven  us  a  debt  of  ten 
thoufand  talents,  ifaall  we  think  it  much  to  remit  to 
a  fellow  fervant  a  debt  of  a  few  pence  ?  If  we  have 
received  the  pardon  of  all  our  pad  fins,  and  hope 
through  grace  to  obtain,  the  remiflion  of  our  future 
ones,  (hall  we  be  rigorous.,  and  iraplaqable  to  our 
fellow  finners  ?  Let  us  remember,  that  an  unmer- 
ciful, unforgiving  temper  is  an  evidence  that  we 
never  have  really  repented  of  our  fins,  and  that 
confequently  we  flill  lie  under  the  guilt  of  them 
^}L     He  who  ftiews  no  mercy,  (hall  have  judgraen,t; 

cca 


4ie  Duties  of  the,  CSc.     [Serm*  XXXII. 

without  mercy.  He  who  forgives  not  an  oflFendinjg 
brother,  will  not  be  forgiven  of  his  heaveiily  Fa- 
ther. 

"  Put  on  therefore,  as  the  elccl  of  God,  bowels 
of  mercies,  kindnefs,  bumblenefs  of  mind,  meek, 
nefs^  longfuflPeritig,  forbearing  one  another,  and. 
forgiving  one  another,  if  any  man  have  a  complaint 
againft  any  ;  even  as  Chrill  forgave  you,  fo  alfo 
do  ye.  And  above  all  thefe  things,  put  on  chari- 
ty, which  is  the  bond  of  perfed;nefs  ;  and  let  the 
peace  of  God  rule  in  your  hearts,  to  which  alfo  y'c 
are  calkd  in  one  body/* 


SERMON    XXXIII. 


EPHESIAXS  V.    s,  t. 

^ye  thtrefore  followers  of  God  as  dear  children^  and^ 
walk  in  love  ;  as  Chrijl  alfo  hath  loved  us,  and  giv^ 
<n  himfelf  for  us  an  offering  and  a  facrijice  untos 
Qodfor  afweeifmeiling  favor. 

In  the  preceding  vcrfes,  the  Apoftle 
^culcates  on  his  Ephefiain  converts,  feveral  virtups 
and  duties,  as  being  the  genuine  fruits  of  the  new, 
creature  ;  and  then,  in  our  text,  he  j^ms  them  all 
up  in  this  general  diref^ion,  "  Be  ye  followers,'*  or 
imitators,  "  of  God  as  dear  children."  The  imita- 
tion of  God  comprifes  all  the  virtues  hsfbre  enume-. 
rated  and  enjqin^d,  a§  truth,  juftice,^urity,  good- 
nefs  and  mercy  ;  for  thefe  are  particular  branches 
of  the  divine  charafter.  Among  thefe  the  Apoftle 
fele6ls  one  moft  eminent  and  glorious  part  of  God's 
charafler,  which  he  diftinQIy  rccomjncQds  to  imi* 
ration — •*  Walk  in  Jove/*  And  he  fubjoins  an 
argument  which  ought  to  have  peculiar  weight  with 
Chriftians.—^**  Walk  in  Iovq,  a$  Chrift  hath  loved 
us  anci  given  hinnfelf  for  us." 

The  Exhortation  and    the   Argument,   we ,  wilt 
conGder  diftinftly. 

I*  We  will  confider  the  Exhortalicn,      '^  Be  j^c,. 
%»Uowe]s  of  God,  and  walk  in  love/' 
Q  c  ^ 


412  >  Duiitiofthe        [Swm.  XXXIU- 

The  goodncfs  of  God  is  the  glory  of  bis  moral 
ctarafter.  When  Mofes  prayed,  "  Lord,  Ihew  mc 
thy  glory ;"  this  was  the  divine  anfwer,  *•  I  will 
make  a.11  my  goodncfs  ip^fs  before  thee/* 

Language  affords  not  ftroi^er  ten^S)  or  higher 
cxpreflions,  than  thofe  in  whi^h  revelation  def- 
cribes  the  goodnefs  of  God.  "  He  is  good  to  all, 
and  his  tender  mercies  are  over  all  hifi  works." — 
«*  He  daily  loadeth  us  with  benefits,  and  we  know 
not  the  number  thereof ;  if  we  wpuld  couni  them, 
they  are  mor?  than  the  fand."  His  goodnefs  is 
conftant ;  "  it  endureth  forever  ;  it  fainteth  not, 
neither  i§  weary/*  It  is  exercifed  toward  the  mol]t 
unworthy  creatures,  in  the  moll  difintercftcd  man. 
uer,  without  hope  of  a  recompenfe.  C<nnpare4 
with  him,  t^e  moft  bountiful  among  the  fons  of 
men,  are  evil  :  Even  parental  gpodnefs  finks  and  is>, 
loft  in  the  comparifon. 

Many  wonderful  inftances  of  God's  love  to  men, 
iiut  fcripture  addupes  to  raife  our  admiration  and 
gratitude.  But  the  moil  wonderful  of  all— that 
which  awakens  the  loudeft  fongs  of  angels,  and 
fliould  excite  the  livelieft  praiCes  of  men,  is  the. 
gift  of  his  Son  for  the  redemption  of  our  g^uiky 
race.  *•  In  this/'  Cays  St.  John,  **  was  mani{efi:ed 
the  love  of  God  toward  us,  becaufe  he  feut  his  only 
begotten  Son  into  the  worlds  that  we  might  live 
through  him/' — "  Herein  is  love.*'  It^  thiswprd  i% 
comprehended  the  whole  divine  charafter.  "  We 
have  known  the  lovt^  that  God  hath  to  us.  God  i^ 
love.  And  he.  that  dwelleth  in  lovc^  dwelleth  m\ 
(JiJod,  and  God  in  him/* 

From  this  divine  ej^ampje  the  fcjripturp  infers 
our  obligation  to  love  our  fellow  men*  **  Let  ua 
love  one  another,  for  love  is  of  God  ;  and  every 
one  t^iat  loveth  i3  borp  of  Goil.  He  that  loveth 
not,  knoweth  not  God,  for  God  is  love.  Godgave 
his  only  begotten  Soa,  that  we  might  live  through 


Smm.  XXXIU.]    Cbrifiian  R^Hgion.  419 

him  :  If  he  (b  loFcclia^,  we  ought  to  }ove  one  a^«^ 
other." 

Loive  is  the  higheft  and  nohleft  virtue  in  the 
chriftian  fyftem.     To  be  merciful  as  God  is  merci* 

'  ful,  is  tp  bie  perCe&  as  he  is  perfeQ;.  Charity  is  the 
bond  of  perfeQnefs.  Chriftians  are  therefore  re-» 
quired,  '^  above  all  things  to  put  on  charity'' — 
*'  above  all  things  to  have  ferment  charity  anao^g 
themfehres/'  This  is  called  *^  the  end  of  the  com- 
mandment"—** the  fulfilling  of  the   law "-^*' the 

.  futn  of  the  law  and  the  prophets/^  Faith,  hope 
and  charity  are  all  great ;  but  the  greatejl  of  thefe 
is  charity.  In  the  gofpel  climajc  of  virtues,  you 
fee  brcttherly  kindnefs  and  charity  (landing  at  the 
top.  Tbefe  complete  the  order  of  graces,  and  fin^ 
ifh  the  charaSer  of  the  Chriftian,  The  grand  de- 
cifioQ  of  charadeis^  at  the  laft  day,  will  be  tnada 
by  a  particular  inquiry  into  the  exercites  of  this 
virtue.  He  who  has  this,  the  greateft  of  all  vir- 
tues, has  the  other ;  and  witho^t  this  all  preCen« 
i^ons  to  religion  are  vain.  For  this  reafon,  lyhen 
die  Apoille  exhorts  us  to  be  followers  of  God,  he 
particularly  reminds  us,  that  wemuH  walk  inlove« 
We  proceed, 

II.  To  confider  the  Argument,  by  which  the  A- 
poftle  prefTes  his  exhortation.  **  Walk  in  love,  as 
Cbrift  alfo  loved  us,  and  gave  himfelf  for  us  an 
offering  a^d  at  facrifice  to  God^foi^  a  fweetfmelling 
favor,- 

The  fufl^erings  of  Ghrift  for  the  fin  of  the  vrorld 
were  typified  and  anticipated  in  the  facrifices  and 
offeriofls  inAituted  undpr  the  Mofaic  law.  Hence 
the  language  of  tbatdifpenfation  is  adopted  in  the 
gofpel  ;  and  the  death  of  Chrift  is  called  '*  a  facii- 
fice  apd  an  offering  to  God." 
.  *'  Chrift  was  facrificed  for  us/'  He  fuffcred 
death  on  the  crofs  in  our  bdialf  and  for  our  fakes, 
that  we  through  his  blood  might />buin  everlafting 
(alyation.     This  is  the   unifprm  Unguage  of  the 


414  Duties  of  the         [Serm.  XXXIH, 

gofpeL  **  He  who  knew  no  fin,  was  made  fin  for 
us,  that  we  might  be  made  the  righteoufnefs  of  God 
m  him." — "  He  once  fuffercd  for  fins,  the  juft  for 
the  unjuft,  that  he  might  bring  us  to  God/' — "  He 
bare  our  fins  in  his  own  body  os  the  tree,  that  we, 
being  dead  to  fin,  (hould  live  unto  righteoufnefs/* 
— ^^  He  gave  himfelf  a  ranfom  for  us  ;  and  we 
hftve  redemption  through  his  blood/' 

«  The  wages  of  fin  is  death/*  This  is  the  juft 
demerit  of,  and  the  legal  fentence  againft  the  tranf* 
greffion  of  man.  The  wifdom  of  God  has  feen  fit 
to  ordain,  that  without  the  (bedding  of  blood  there 
fliould  be  no  remiffion  of  fin«  The  great  ends  of 
God's  moral  government  required,  that  there  fhouYd 
be  fome  folemn  difplay  of  his  juft  and  holy  wrath' 
againft  the  difobedience  and  rebellion  of  his  fub- 
jefts.  To  have  executed  deferved  punifhment  on 
the  offenders  themfelves  would  have  been  forever 
inconfiflent  with  their  admiflion  to  pardon  and  fa<- 
vor.  Therefore,  that  they  might  be  forgiven  in  d^ 
way  agreeable  |o  the  great  and  benevolent  defigti 
of  God's  government,  he  was  pleafcd  to  appoint 
and  accept  an  atonement  for  their  guilt.  **  He  fet 
forth  his  Son  to  be  a  propitiation,  that  he  might  be. 
juft,  and  the  juftifier  of  them  tha,t  believe.'- 

**  Chrift  gave  himfelf  (or  us/*  He,  freely  and  of: 
his  own  choice,  fubmitted  to  all  the  pains  and  in« 
dignities,  which  attended  a  death  on  the  crofs  ;  and 
he  bare  them  all  with  refignatien  and  patience, 
that  thus  h^  might  fave  us  from  the  wrath  to  come. 

Here  wa^  a  full  difplay  of  his  love.  The  Apof- 
tlfe  fays,  "  He  loved  us,  and  gave  himfelf  for  us/' 

He  who  is  tht  Son  of  God,  the  brightnefs  of  his 
glory — He  by  whom  all  worlds  were  made,  and. 
whonpholderh  all  things  by  the  word  of  his  poW« 
^r,  He  gave — What  did  he  give  ?  Not  one  of  his 
creatures — not  an  angel — not  a  world— but,  what 
1^  more  than  all  worlds,  he  gave  HIMSELF t?!^ 


Seri^u  XXXIII.3      Chrijlian  Religion.  41^ 

for  tt5,  an  inferior  order   of  intelligences — finncrs, 
rebels,  under  fenteuce  of  condemnation. 

He  gave  himfelf,  npt  merely  to  becon^c  a  man, 
and  dwell  pn  earth — not  merely  to  be  our  pattern, 
teacher  and  guide — but  to  ^ie  in  our  ftead,  and  16 
fuflFer  a  kind  of  death  peculiarly  painful  and  ignq- 
fiainious.  He  gave  himfelf  for  us,  not  in  hope  of 
a  recompenfe  from  us,  but  in  his  felfmoying  good* 
^efs — in  his  difinterefted  benevolence  toward  us. 

"  The  oflFeting  of  Chrift  was  a  fweetfindling  fa^ 
vcrJ'  It  was  pleafing  and  acceptable  to  God,  and, 
ihrough  his  appointment  became  efficacious  to  ob- 
tain pardon  and  grace  for  men.  The  facrifices  of- 
lered  to  God,  according  to  his  in{licution,underthe 
Patriarchal  and  Mofaic  difpenfations,  are  called 
**  a  fwcet  favor  tp  him  ;'*  and  he  is  faid  to  **  fmell 
a  fweet  favor  in  ihem/'  The  Apoftle  ufes  the 
fame  phrafes  to  exprefs  God's  acceptance  of  Chrift's 
facrifice,  and  its  virtue  to  take  away  human  guilt* 
God's  law  is  magnified,  hi^  cnarafter  is  honored; 
and  his  juftice  is  fatisfied  with  the  work  which  Je^ 
fus,  as  our  Redeemer,  has  accomplifhed.  And  pen. 
itent  finners,  now  humbly  applying  to  the  mercy 
of  'God,  and  relying  on  the  atonement  of  the  Sa- 
vior, will  be  admitted  to  favor  as  freely  and  com- 
pletely, as  if  they  had  never  oflFendcd.  As  Chrift, 
who  knew  no  fin,  has  beei^  made  a  finoffering  for 
lis,  fo  we  are  by  faith  macjc  the  rightcoufnefs  of 
God  in  hini.  According  to  the  tcrnis  of  the  new 
covenant,  bdievers  receive  through  Jefus  Chrift 
abundance  of  grace  and  of  th^  gift  of  rightcoufnefs 
— they  are  abundantly  pardoned — their  fins  are  ex- 
tioguilhed  as  a  cloud,  and  remembered  no  more. 
They  receive  life,  and  recciive  it  more  abundantly, 
than  it  wjTs  promifed  by  the  covenant  of  innocence. 
'The  rightcoufnefs  of  Chrift  has  procured  for  them, 
immortality  far  more  glorious  than  Adatii,  in  vir- 
tue of^his  own  moft  perfeft  obedience,  could  havc^ 
<;lainied. 


41^  J>ttties  of  the        [Serm.  XXXIII, 

»  * 

This  example  of  Chrift's  love  to  us  is  an  argu- 
ment of  great  force,  whjr  we  (hould  love  oneanoth- 
er.  "  Be  ye  followers  of  God  as  dear  children^ 
and  walk  in  love,  as  Chrift  loved  us/*  As  ye  are 
children  of  one  common  parent,  who  has  exprefl^ 
ed  for  you  a  moft  affe^onate  regar4;  ^^^  that  yoa 
imitate  his  goodnefs  in  your  regards  for  one  an« 
other*  If  you  are  God's  children,  then  you  all 
iland  in  the  rdation  of  brethren.  Exprefs  your 
gratitude  to  God  for  his  parental  goodnds  cp  you, 
by  walking  in  love  toward  all  his  hdufehold.— > 
pare  not  to  indulge  in  yoar  hearts  hatred  and  en^ 
mity  to  thofe  who  are  the  obJe£ls  of  his  love.  Dare 
not  CO  entertain  malevolent  dif^ofitions  toward  any 
of  the  human  race.  Where  will  you  find  the  man 
fo  unworthy  of  your  love,  as  you  are  of  the  love 
of  God?  since  vou  experience  that  divine  com- 
paffion,  to  which  you  cap  pretend  no  claim,  thinle; 
none  of  your  fellow  fii,nnq;s  top  low,  or  too.crimin« 
al  to  (hare  in  yoursi. 

As  Qod  is  an  inviiible  being,  whofe  benefits  we 
experioM^e,  but  behold  not  the  benefador  ;  there, 
fore,  by  a  natural  tranfition,  the  Apoftle  calls  our 
attention  to  Jefus  Cbrift,  in  whom  the  divine  good- 
nefs and  love  ajre  mad^  confpicuous  to  fenie,  as 
well  as  credible  to  faith.  Chrift,  who  is  the  image 
of  the  invifible  God,  has  manifcftcd  himfelf  in  hu- 
man ^efii,  ajn(i  rendered  the  divine  charader  famiL 
iar  to  huma9  apprehenfion^  That  therefore  we 
may  instate  the  love  of  the  invifible  God,  let  us 
look  on  his.  vifible  image  in  the  perfon  of  the  won. 
derful  Savior,  and  behold  and  admire  his  good. 
ne(s  difplayed  in  the  example  of  his  divine  Sq];i 
dwelPing  among  men.  •*  ^  ye/oUqwcrs  of  God — ^. 
?s  ChriJ  hath  loved  us.*^ 

He  gave  himfelf,  not  only  tf>  become  a,  man, 
cbm|>aired  with  our  infirmities,  but  alfo  to  become 
a  vidim  blotding  for  our  iniquities.  Let  -  us  put 
on  Chrift— affume  his  chataftcr,  efpecially  his  t^ 


SerM.  XXXni.]    Chri/iiM  Rdi^on.  41^ 

ttevolence,  meeknefs  and  love.  Vain  are  otir  pre- 
tenfions  to  the  chara^r  of  Chriftians,  if  we  have 
not  the  mind  which  was  in  Jefus,  and  if  we  walk 
not  as  he  walked* 

Let  us  cooperate  with  the  defign  of  his  death, 
in  oor  zealous  endeavors  to  advance  the  glory  of 
his  church,  and  the  virtae  and  happinefs  of  our 
fellow  men. 

Let  us  cottdefcend,  in  matters  of  indifference 
and  doubtful  difputation,  to  our  honfeft  and  well* 
meaning  brethren  ;  and  if  there  are  any  whom  we 
efteem  weak,  let  us  more  cheerfully  bear  their 
burdens* 

Let  us  forgive  thofe  who  injure  us,  when  they 
'  give  us  tokens  of  theif  repentance  ;    and  let  us  en« 
tertaiu  unfeigned  benevolence  to  all  men,  even  to 
the  mod  unrelenting  and  implacable  enemies. 

In  our  common  behavior  and  daily  converfa- 
tion,  let  us  not  be  aifuming,  but  humble^ — not  fu» 
percitious  and  difdainful,  but  meek  and  courteous. 
Let  us  contribute  to  the  happinefs  of  thofe  a* 
round  us,  by  reclaiming  the  vicious,  warning  the 
caKlefs,  intruding  the  ignorant,  encouraging  the 
virtuous^  relieving  the  neceflitous  and  comforting 
the  foi;rowful.  This  is  an  imitation  of  Chrifl's 
love,  and  an  evidence  of  our  relation  to  him. 

It  is  obfervable,  that,  in  the  gofpel,  no  argument 
is  fo  frequently  urged,  as  the  example  of  Chrift,  to 
perfuade  us  to  mutual  love,  becaufe  none  is  fo  well 
adapted  to  influence  the  mind  of  a  Chriftian.  And 
it  is  alfo  worthy  of  remark,  that  God's  approbation 
of  Chriftian  charity  is  expreffed  in  the  fame  terms, 
as  his  acceptance  of  the  facrifice  of  Chrift  ;  for 
tharity  to  our  fellow  Chriflians  flowing  from  a 
fenfe  of  Chrift's  dying  love,  is  a  virtue  of  diftin- 
guilhed  excellence.  As  the  death  of  Chrift  is  call- 
ed "  a  facrifice  forafweetfmelling  favor,"  foChrif^ 
tian  charity  is  called  **  an  odor  of  a  fweet  fmell, 
a  facrifice  acceptable,   well  pleafing   to  God."— ^ 


4i$  'DtUks  of  the    .    [Serm.  XKXIth 

When  wc  do  good  and  communicate,  we  offer  *•  a 
facrifice  with  which  God  is  well  pleafed/' 

jLet  i^  be  oor  care  to  follow  Chrifl;  in  his  goocL. 
tiefs  and  love,  and  to  lieam  of  him  humility,  con- 
defcenfion,  mercy  and  forgivcnefs.  Thus  it  will 
appear,  that  we  are  his  difciples^ 

Religion  is  a  plain  and  obvious  thing.  It  is  an 
imitation  of  the  moral  charader  of  God,  brought 
down  to  human  view,  and  familiarized  to  human 
apprebenfion  in  the  life  of  Jefus  Chrift^ 

Whenever  you  feel  a  doiibt  concerning  the  na- 
ture of  religion,  take  your  Bible,  and  fee  what  is 
the  charaQer  of  God — what  is  the  temper,  which 
appeared  in  Chrift — what  is  the  life,  which  he  liv- 
ed in  the  fleOi  ;  and  loon  your  doubt  will  be  re« 
iblyed.  Thofe  opinions  and  ufages,  which  have 
no  influence  to  promote,  or  prevent  our  conformi. 
ty  to  the  life  of  Cbrill,  cannot  be  in  any  refpe£ik 
very  ufef'ul,  or  very  dangerous. 

We  fee,  farther,  that  the  facrifice  of  ChriJd  is  ol 
great  ufe,  not  only  as  an  atonement  for  guilt,  but 
alfo  as  an  example  of  love.  Accordingly  the  gof- 
pcl  improves  it,  as  w^ell  to  infpire  us  with  friendly 
and  benevolent  difpoGtions  toward  one  another,  as 
to  encourage  our  faith  and  hope  in  God's  mercy. 
We  are  too  apt  to  confider  Chrift's  death  in  tlmt 
lingle  view,  as  opening  a  way  for  the  exercife  of 
God's  mercy  to  us  :  But  the  gofpel,  befides  this, 
reprcfents  it  as  intended  to  open  our  hearts  to  the 
cxercifcs  and  feelings  of  mercy  to  one  another.  It 
improves  it  as  an  argument  to  perfuade  us,  not 
only  to  repent  of  our  own  fins,  and  apply  to  God's 
forgiving  love  ;  but  alfo  to  forgive  one  another,  as 
God  for  Chrift's  fake  forgiveth  us.  And  until  wc 
feel  on  our  hearts  this  effeft  of  the  Redeemer's 
death,  wc  are  not  intercfted  in  the  heavenly  blef- 
fings  prpcured  by  its  merit.  **  If,  therefore,  there 
be  any  confoUtion  in  Chi  i  ft,  any  comfort  of  love, 
any  fellowftiip  of  the  Spirir,  any  bowels   and  mcr- 


Serm.  XXXfiL]     Qhrifiian  Religion.  419 

cies ;  be  ye  liketninded,  having  the  Came  love,  be« 
ing  of  one  accord,  and  of  one  mind.  Let  nothing 
be  done  through  ftrife  and  vain  glory ;  but,  in 
lowlinefs  of  mind,  let  each  efteem  others  bettet 
than  himfelf.  Look  not  every  man  on  his  own 
things,  but  every  man  alfo  on  the  things  of  others ; 
and  let  that  mind  be  in  you.  which  was  alfo  in 
ChriRJcfus." 


$  E  R  M  p  ;N .  :jnaav. 


iPHESlANS  V.  3,  4,  5,  6. 


But  fornication  and  all  uncUanntfs^  or  cgveUoufnefs,  let 
it  not  be  once  nawud  among  you,  as  becometh  faints  ; 
neither  Jiltkinefs,  nor  foolifh  talking^  nor  jefiing^ 
which  are  not  convenient  ;  but  rather  giving  of 
thanks.  For  this  ye  know ^  that  no  whoremonger 
nor  unclean  perfon,  nor  covetous  man,  who  is 
an  idolater,  hath  any  inheritance  in  the  kingdom  of 
Chrijl  and  of  God.  Let  no  man  deceive  you  with 
vain  words,  for  becaufe  of  thefe  things  cometk  the 
wrath  of  God  on  the  children  of  difobedience. 

Our  Apoflle  is  ftill  defcribing  the 
Chriftian  life,  inculcating  the  virtues  which  belong 
to  it,  and  difluading  from  the  vices  which  oppofc  it. 

The  preceding  verfes,  in  this  and  part  of  the 
former  Chapter,  ftate  the  Chriflan  temper,  as  it 
refpefls  bur  fellow  men.  The  words  now  read 
inculcate  Chriftian  fobriety  ;  and  warn  thofe  who 
are  called  faints  againft  imitating  Heathens  andfin« 
ncrs  in  uncleannefs,  covetoufnefs  and  foolifh  jefling. 

I  (hall,  firft,  diftinftly  confider  the  feveral  fins 
which  the  Apoftle  here  mentions.  And,  then,  I 
Ihall  open  and  apply  the  arguments  fubjoined. 

Firft  :  We  will  confider  the  feveral  vices  here 
mentioned*     <*  Fornication  and  all  uncleapnefs,  <g;i4 


Si&M.  XXXIV.]      Ckti/Han  RitSgion.  411 

covetoofiie(S|  let  them  not  be  once  mamed  among 
you,  neither  filthinefs,  nor  foolilh  talking  and  jeft. 

iHg/' 

Let  thitn  not  be  onie  namtd  in  a  way  of  approba* 
tion  or  extenuation*  Let  them  not  be  fubjeds  of 
converfation  in  fuch  a  manner  as  to  encourage  yott 
in  them,  or  inflame  the  criminal  paflions  in  others* 
Let  them  not  appear  among  you,  fo  as  to  give  oc«> 
caiion  for  you  to  lament  them,  or  for  Heathens  tp 
reproach  you  for  them. 

I.  The  firft  fin  here  mentioned  is  impurity. 

Lit  not  fomifation  or  nncUannrfs  be  named  among 
you. 

The  word  fornication  is  fometimes  ufed  in  fcrip- 
ture  to  comprehend  the  grofler  kinds  of  unclean- 
nefi,  as  inceft,  adultery  and  profiitution ;  but  in 
common  fpeech  it  is  ufualJy  appropriated  to  inti- 
macy between  unmarried  perfons,  who  arc  not  with- 
in the  forbidden  degrees  of  confanguinity .  In  thi& 
limited  fenfe  we  alfo  find  it  ufed  in  the  facred  writ- 
ings. 

To  fecure  the  proper  nurture  and  education  of 
children,  and  to  prevent  cofifu&on  in  private  fami- 
lies, and  in  more  public  focteties,  God  has  inftitut- 
ed  marriage,  and  ordained,  that  a  man  &all  leave 
his  father  and  his  mother,  and  fliail  cleave  to  his 
wife.  That  fornication  may  be  avoided,  it  is  re-^ 
quired,  that  every  man  flbould  have  his  own  wi£r» 
and  every  woman  her  own  huiband.  And  this  re« 
lation,  where  it  fubfifts,  ought  to  be  publicly knowa. 
Private  contra^,  generally  admitted  as  marriage, 
would  expofe  the  contrafimg  parties  to  dangerous 
frauds  and  impofitions,  the  helplefs  ofi^spring  to 
fatal  negled,  and  fociety  to  endlefs  confufion  and 
diforder.  Thongh  God  has  not  inftituted  any  par- 
ticular ceremony,  by  which  marriage  (ball  be  fo« 
lemnized,  but  has  left  it  with  eveiy  people  to  adopt 
fuch  forms  as  they  pleafe ;  yet,  that  it  fliould  be 
formal  and  public,  the  fcripture  every  Where  fup« 
D  B 


42«  t>vJ:i€%  of  tht         [Serm.  XXXIV* 

pofcs,  reafon  itfclf  di£lates,  and  the  cuflom  o^  all 
nations  confirms. 

It  will  not  be  pretended,  that  carnal  intimacy  be* 
tween  perfons,  who  have  deliberately  agreed  on 
marriage,  is  equally  criminal  with  common  profti*. 
tution  ;  but  that  it  is  really  criminal  in  the  fight  ctf 
heaven,  no  man  can  doubt,  when  he  confiders  what 
confeqaences  would  enfue  from  fuch  a  praftice 
generally  prevailing.  Proflitutions,  under  pretext 
of  private  con trafts,  would  plead  excufe ;  honeft 
perf«..ns  w^ould  be  cnfnared  by  thofe  who  were  un- 
der previous  engagements ;  infants,  from  tlxe  cir- 
cumflances  of  thtir  biith,  would  often  perifti 
through  negleft ;  a  great  part  of  the  youth  wor.ld 
grow  up  in  ignorance  and  idlenefs  ;  families  would 
be  fubjeft  to  diflblution  without  remedy  from  law; 
and  the  depravity  and  confufion  of  families  would 
fprcdd  through  larger  focieties. 

If  the  a£ls  of  uncleannefs  are  criminal,  fo  alfo 
are  all  impure  thoughts  and  defires  ;  for  thefe  pro- 
ceed from  a  corrupt  heart,  and  lead  to  the  external 
a£ls.  David  prays,  not  only  that  he  may  be  kept 
from  prefumptuous  fins  ;  but  that  a  clean  heart 
may  be  created  in  him.  The  thought  of  fooUtb- 
nefs  is  fin.  He  who  devifeth  to  do  evil  is  called  a 
mifchievous  pcrfon.  He  who  looketh  on  a  wo- 
man to  lull  after  her,  commi:teth  adultery  in  his 
heart. 

Under  the  name  of  uncleannefs  the  gofpel  for- 
bids filthy  communication,  which  indicates  a  vi« 
cious  difpofition  in  the  fpeaker,  and  tends  alfo  to 
corrupt  the  manners  of  others.  The  Apoftle  cau- 
tions faints,  that  uncleannefs  be  not  once  nantd  a« 
mong  them.  He  exhorts  them  to  put  away  all 
JUthy  communication  out  of  their  mouths  ;  and  to 
haveaheir  fpeech  always  with  grace,  feafoned  with 
fait ;  decent,  modeft  and  favoryt  What  is  more 
than  this  cometh  of  ^\i\. 


Serm.  XXXIV.J     Chrifiian  Religion.  ii^ 

Farther  :  Chriftians  muft  not  make  provtfibn  for 
the  fleCh  to  fulfil  the  lufls  thereof ;  but,  on  the 
contrary,  abftain  from  flelhly  lufts  ;  yea,  even 
from  the  very  appearance  of  evil ;  from  everjr 
thing  that  tends  to  fuggeft  wanton  ideas,  to  excite 
impure  defire;  and  to  ftrengtben  the  power  of 
temptation.  They  muft  withdraw  themfelves 
from  all  unneceflary  connexion  with  thofe,  who^ 
with  eyes  full  of  adultery,  beguile  unftable  fouls^ 
and,  with  their  fair  fpeeches  and  flattering  words, 
caufe  the  fimple  to  yield.  They  muft  hate  evei 
the  garments  fpotted  with  the  flefh. 

Ih  The  next  (i|i  which  faints  are  warned  to  a. 
void  is  coveioxifnefs.  ,  ,  . 

This  ufually  ihtends  ah  immoderate  acfire  o^ 
riches.  Our  Savior  fays*,  *'  BeWare'of  covHoufnefs^ 
for  a  man's  life  confifteth  not  in  the  abundance  of 
the  things,  which  he  poffeflcth."  The  defire  of 
poifefiing  an  abundance,  is  covetoufnefs. 

The  fcripture  allows  us  to  defire  and  feck  the 
good  things  of  the  world  ;  for  thefe  are  neceffary 
to  our  comfort  ancl  ufcfulncfs  j  but  it  always 
teaches  us  to  reftrain  our  woHdly  delires  withia 
narrow  bounds,  and  keep  them  in  a  reafonable 
fubordination  to  heavenlv  defigns.  The  Apofll^ 
fays.  Let  your  converfation  he  without  covetoufnefs,  and 
be  content  with  fuch  things  as  ye  have,  tiavingfooi 
and  raiment,  let  us.  be  therewith  content,  in  oppofi. 
tion  to  the  temper  of  thofe,  who  will  be  rich,  and 
who  indulging  that  love  of  the  world  which  is  the 
root  of  all  evil.  Jail  into  temptation  and  a  jnare,  and 
many  fooUJh  and  hurtful  lujls.  Our  Savior  inftru6ls 
us  to  pray,  not  for  abundance,  but  for  our  daily 
bread.  Thf*  prayer  of  Agur  was,  that  God  would 
feed  him  with  food  convenient  for  him.  Similar  to 
Ibis  was  ibe  prayer  of  the  patriarch,  that  God 
would  give  him  food  to  eat,  and  raiment  to  put  on,— 
In  oppofition  to  worldly  anxiety  and  carefulnefsj 
the  gofpel  requires  us  to  feek  firll  the  kingdom  ef 
D  j>  « 


424  mUidfthk    '     [SERrf.  XXXIV* 

Ootf,  leaving  lb  with  our  fitirchly  fitter  to  gtve 
OS  bthfer  thiUgs  as  he  feci  t6  te  heidfUl. 

From  htrici  it  zppcih  that  men  Atni  chargea- 
IjIc  iii  tft<4  ejre  of  heardn,  with  the*  fin  of  cdtietour- 
tieR,  hbt  nn\y  whtn  thejr  jiraaife  dnjuft  and  dif^ 
hbn^R  theahs  to  itctiinpVifh  their  tr6rl<ily  did», 
bal  ^heii  fbey  ihdulj^  {\ikh  tii^tr  and    infiitiahle 
^dfirbs  of  riches,   ^  make  thedi  dtftoheetttid  irith 
their  cdtiditibti,  it^d  edvidUS  of  the  fuji^Or  cOiidi. 
rioh  bf  otftirS-^ftich  dtfirei   as  divert  tftfefri  fro« 
<he  ciai^  tdf  thilr   fouls,   and  extinguifh  a  fenfe  of 
futurity — fuch  diefitcs  is  ui-ge  trorti  to  i  reftlefs 
fiirfiiit  itf  riches,   and  fill  thfeih  with  torttientlng 
and  diftruftful  cares  for  the  fupplres  df  lift-*^fucfa 
defires  as   render  them  incipablfe  of  injdying  ^bac 
they  poffeft,  ihd  make  them  unfeeling  tb  the  he- 
cefflties  of  others. 

Thie  nattire  of  CdVetoufhfefs  dur  Savibt  illdftfatt* 
in  the  fearable  df  a  rich  itaan,  Whofe  fields  btoufht 
forth  plentifully,  ahd  who  th«reupoti  rcfolved  to 
enlarge  his  ftorehoufes,  ahd,  having  laid  tt)>  goods 
for  many  years,  to  fi^nd  the  Wftdue  of  hii  days  in 
mirth  and  pleafUre, 

The  parable  chirges  hith  Wiih  ho  iftjufttee,  firaud 
or  oppreBtoYi,  with  no  iddired  theafur^  to  ihcteafe 
dr  preferve  his  fubftance  ;  but  oiily  wi\h  a  heart 
devoted  to  the  world,  and  dead  to  rHigidh.  Hte 
laid  up  trcafure  fdr  himfdf,  atid  wi^  riot  rich  tei. 
ward  God. 

III.  The  other  fin  rtrehironed  in  Wit  Itact,  i5 
fioli/h  tiithn^  and  jepng. 

It  h  not  ieve+y  kind  of  jrfiing,  Which  h  to  bcSe- 
tiominatfed  fdolifli  talking,  6r  f^rdnouhted  fitifiil- 

The  gofpel  is  not  fo  rigid  artd  aufttre  is  to  de- 
bar us  from  innocent  pleafures,  and  harftilfefi  a- 
i^ufements.  Wbate?ver  thay  cofttributb  to  the  ffn- 
proveiAe6t  of  ha|)(>inef8,  and  is  hot  |n-odQ€five  of 
evil  to  ourfelves  or  others,  ii  ttdt  odly  itttioeftilt, 
but  really  good.     Providence,  ittfrdy  fot  ottlr 


^)^c^  f^r^e  POf  m^e^mdy  Deceffary  to  thp  fyf^^t 
pf  life  ;  fy  rel^on  tojcr^lt^^,  for  thle  *ippfB«ieitf  of 
the  mind,  fome  diverfioni  iiirbich  b^e  no  i«up€4)- 
^  €9fmf^|^  WHh  pur  A^Viiiipn.  If  it  i$  ai}no« 
/Qcet  ip  C€fF£S)  Ae  lw4y  Jby  ?  <Ioci«il  w^lK  « ««  ?« 
j^i^^l$e^  (p  e^il^rare  t|ie  ipind  by  bupxorw?  4if- 
CQ^ic.     If  ypcal  or  wftfiMimecital  mufic  ^ibftrajQ: 

not  inconfiftent  with  piety  ;  m>  »ore  i^  a  littijc  v^^t 
imd  gaij^y  afnong  ffArndfi  m  ibeir  fre^  aad  fgcial 
fir4ftf«.  Tjl^ei-e  is  a  lime  to  Mugh,  i^s  uretf  as  a  time 
to  ^Fccp.  .C^eeif^I  x»nvcjf»jtion  is  ofl^n  of  rjeal 
.ttfe  tv  ^enUven  jbe  droopipg  fyiritf  and  difpel 
^por^y  c^res,  to  mdtar  fociety,  and  iVfiet^o  the 
pIc^fiMjcs  ig^  liien^aip. 

J^J^^g  ^8  »9t  ftiojifli,  or  ifiiiconvjemcnt,  when  it 
13  ^iN^c^f^  ^  tp  e^ofe  Ijbe  abfiurdity^ofjerror,  and 
t^e  lolly  erf  vi|».  There  are  foiae  ertors  too  grofs 
for  (<ripp^  a/gumentation,  and  there  ace  fonje 
^)^^  tf>o  ^llicnns  tp  £eel  like  facce  of  grace  ajad 
po^ntad  ;cea(pni;ig.  In  fttch  cafes  wit  and  ridioiie 
j^^re  C^i^eMmes  aif^ied  with  fucceCs. 

Can  you  imagine  any  thing  more  ludicrous  and 
fii^ricai  th^p  £^}#b's  Advice  to  thje  bc^oite4  priefts 
of  J^i  ?  We  ^wfifiked  them  and  faid,  "'Cry  aloud, 
|pr  b^  i^  a  (Jod  ;  ^*hcr  fee  '^  talking,  or  lie  is  pur- 
fqing,  oriiie  J5  in  a  JQurney,  or  pe/adventure  he 
fteepetb  m^  mi>&  be  a^iraked/'  The  ftyJe  of  the 
aMif  f»t  iptopb^s  is  ffemarkable  for  its  gravity  and 
(pkiPQi^^ ;  jiod  yet  in  oo  author  do  we  meet  with 
gifintr  andskceacr  pkce  ;gf  raillery,  than  in  the 
book  of  Ifaiah.  Reprefenting  the  ridiculous  faGil«« 
dery  ^tfce  ,w«iiflii|>per /of  carved  images,  he  fays, 
^'.fll(e|>l|kmeth>n^,  ^and  the  xain  doth  nourWh 
it ;  he4^utnetib.part  of  itin  the.fire,  and  with  part 
of  it:he  eaietb  m^at ;  he  baketh  4>fead,  he  roaMtlh 
fleibjaod  is  'fati»6ed;  be  wai;meth  himfelf,  ai^d 
.(fl^,  ab  il  Am  ;w^nn,  JiiaAre  fecnthe  ifire.     An4 


4i6  Duties  of  the '      [Serm.  XXXIV. 

the  refidue  thereof  he  maketh  a  God,  even  his 
graven  image.  He  falleth  down  to  it  and  wor- 
fhippeth  it,  and  prayeth  unto  it,  and  faith,  Deliver 
tne  for  thou  art  my  Go'd/' 

Sarcaftic  wit  is  not,  however,  a  weapon  ordinari- 
ly to  be  ufed  by  preachers,  though  fometimcs  ufcd 
by  the  prophets.  Few  men  have  judgment  to 
point  it  properly,  or  (kill  to  manage  it  fuccefsfuUy* 
In  awkward  hands  it  may  wound  truth,  and  leave 
error  to  efcape  unhurt. 

Since  there  are  cares,  in  which  wit  and  humor 
may  be  innocent,  and  evenufeful,  it  will  be  alked, 
What  is  that  j>/?/n^  which  the  Apoftle  condemns  ? 

As  jefting  (lands  here  connefted  with  Jilthinefs 
^nd  foolijk  talkmg,  we  may  fuppofe  he  particularly 
intends  lewd  and  oi/cen^  jelling  ;  or  what  he  before 
^ ills  corrupt  communication,  fudi  as  tends  to  in- 
ifkime  the  lulls  of  the  profligate,  to  debauch  the 
minds  of  the  fimple,  and  to  wound  the  ears  of  the 
modeft.  Lewd  converfation  and  obfcene  writings 
'  are  always  criminal  and  dangerous  ;  but  moll  (o^ 
when  they  are  recommended  by  the  fafcinating 
charms  of  a  lively  wit  and  humorous  imagina- 
tion,       ' 

Profane  jelling  is  alfo  condemned.  If  we  may 
fometimes  indtilge  a  fportive  fancy  in  our  friendly 
converfation,  yet  we  may  never  trifle  with  facred 
things,  make  a  mock  of  fin,  employ  the  word  of 
God  as  the  fubjeO:  of  humor  and  drollery,  and 
turn  the  awful  doftrines  of  religion  into  merriment 
aiid  ridicul-e.  Such  jelling  proceeds  from  a  vain 
aiid  impious  heart,  and  will  increafe  unto  more 
ungoilinefs. 

Reviling' 2^ndi  defamatory  jttdng  is  unbecoming  a- 
mong  Chriflians.  They  are  not  to  fpeak  evil  one 
of  another,  nor  indeed  of  any  man,  except  when 
^iime  fcrious  occ'afipn  requires  it,  and  truth  will 
juftify  it.  Evil  fpeaking  never  wounds  fo  deeply, 
nor  infufes  in  the   wound    fuch  fatal  poison,  as 


Serm.  XXXIV.]     Chrifiian  RtUgion.  427 

when  it  is  fliarpened  by  wit  and  urged  home  by 
lidicule.  A  clumfy  dull  expreflion,  however  de- 
famatory, is  little  regarded  and  foon  forgofecen. 
But  wit  gives  edge  to  abufe,  and  adds  wings  to 
fcandaL  The  ftory  is  remembered  for  the  humor 
and  repealed  for  tbe  pleafantry  ;  repetition  gives 
it  credit  and  circulation  ;  and  a  virtuous  worthy 
man,  only  for  a  natural  infirmity  or  innocent  fm- 
gularity,  becomes  an  objeft  of  ridicule  and  con- 
tempt. But  he  who  thus  utters  a  (lander  is  a  fool  ; 
for  though  he  may  excite  the  laughter  of  the  vain, 
he  becomes  the  abhorrence  of  the  wife  ;  and  while 
he  holds  up  bis  neighbor  as  an  obje6l  of  derifion, 
he  expofcs  himfelf  to  general  hatred.  The  man 
who  values  hiriitelf  on  witty  conceits  and  fatyrical 
touches,  makes  no  diftinflion  of  objefls  ;  and  th^y 
who  laugh  at  his  jefting  today,  may  themfelves  be« 
come  the  fubjeds  of  his  humor  tomorrow.  He 
facrifices  truth  and  friendlhip  to  his  predominant 
paflion,  and  thus  alienates  his  fiiends,  and  renders 
^11  men  his  enemies. 

Having  confidered  the  nature  of  the  fcveral 
vices  which  the  Apoftle  warns  Chriftians  to  avoid, 
we  will,  fecondly,  attend  to  the  arguments  fubjoin-^ 
ed. 

X.  The  Apoftle  tells  us,  that  impurity,  covet* 
oufnefs  and  foolilh  talking  are  unbecoming  in  faints. 

Chriftians  are  called  to  be  holy,  to  imitate  the 
cha rafter  of  God,  and  to  be  conformed  to  the  im- 
age of  his  Son,  to  walk  under  the  influence  of  the 
holy  Spirit,  and  to  prepare  for  a  world  wherein 
dwelleth  righteoufnefs,  and  into  which  nothing  en- 
ters that  defiles.  They  who  are  Chrift's  have  cru- 
cified tbe  flefti.  They  who  walk  in  the  Spiiit,  will 
not  fulfil  the  hi fts  of  the  flefti.  They  who  are 
delivered  from  this  evil  world,  feek  the  things 
which  are  above,  and  place  their  aS'eftions  iheri&* 
They  mortify  their  members  which  are  on  the  earth, 
Wjcieannefs,  inordinate  afFeclion,  evil  concupif*^ 
P  D  ^ 


cehce  «cm1  covetOi^efs,  If  Headieu  walk  m  ibc 
lafts  of  uocleanncCs,  and  according  to  the  conn  fe 
of  the  wc3lrld,  yet  a  different  converfatson  fnay  be 
expe&ed  ftom  Chnftktxis,  who  have  been  uugjht 
the  true  character  of  God,  have  kiu^wn  the  trath  as 
it  is  in  Jefus,  and  hav«  feen  the  heavenJy  world 
difpiayed  before  thev.  '*  Ye  were  fometime 
daiJcnefs/'  fays  the  Apoftle,  ''  but  nofw  light  in  ibe 
Lord  ;  walk  as  childreso  of  lights" 

g^  Foo!i&  talking  and  jellitig  {irt  mt  tonvtnitmif 
as  the  Heathtds  ilmagiaed  them  to  be^  bat  are 
crit^inal  in  their  sature,  and  faiul  m  thca  toidcs^ 
cy. 

This  Ap^ftle  Ca)rs  to  the  converted  Romaiu^ 
«*  What  fruit  had  ye  then  in  thofe'^tbings,  whereof 
ye  are  now  afltamed  ?  For  ^Ate  end  <3ff  tho(e  dnogs 
is  death/'  Thif  vain  talking  is  contrary  to  the  de- 
£gn  of  Ipeech,  whkfa  is  to  glorify  God,  and  to«d« 
ify  amd  domfort  one  attotfaer^  Therefoi«  the  Afrnf- 
tie  adds,  Raihergitje  ihMks^  A  mam  ffddided  to 
vain  language,  dilTipates  a  fenfe  of  piec^r,  and  es. 
tittgui&es  a  fpirit  c^  gratrtode  and  devotion*  Out 
of  the  abundance  of  the  heaitjtbe  mouA  ffyesdoedi. 
Ij3l  a  heart  fiUed  with  vain  and  triflivig  thoughts, 
there  is  no  room  for  pure  and  fpiritual  fentiments 
«nd  affedtkODs  :  From  fuch  a  heart  will  proceed 
evil  fpeakings  ;  ftml  till  the  heart  is  pttriied,  van 
words  will  have  no  end. 

Such  talk  13  hurtful  to  the  hearers.  It  wounds 
the  feelings  of  the  vmuous,  and  avak«ns  the  oor*- 
rupt  difpo&frions  of  the  vicious.  It  oftai  provdkes 
enger,  brings  on  contention,  <  corrupts  good  inMi« 
»ers,  feparates  near  friends,  Jtod,  in  Ihoit,  leads  to 
every  wil  work.  It  is  foutMl  fpeech,  fpccchfea- 
foned  with  wifdom,  that  minrAers  grace  to  the 
hearers.  *'  The  lips  of  the  righteous  Seed  many, 
but  fook  die  for  want  of  wiMotn.'" 

3-  The  Ephefian  Chriflians  are  warned,  <hat  the 
indulgence  of 'thefe  fins  is  inoonfillent  ^wilh  a  «}tk 


to  ben^reii^  Wiui*ever  Acy  oiiglit'thni):  in  the  tmo 
of  tfasr  igmamim  i  yet  now^  fn^  At  J^tpo/Qh, 
'<  Ye  know,  tfaad  no  trhoremoo^,  ner  tmcteaa 
perfon,  fVDr  cofvetons  man,  who  is  aa  i^tolater,  htth 
«n^  itthmtann  in  ibm  Jdngdofn  of  Clurift  and  of 
God/' 

(fowevvr  MPpovfed  cur  ideas  of  the  hosLvetdy 
fi«tc  msLy  km,  v&t  «hing  is  extecdiv^y  'f^Una^  diat 
tt  is  a  &»tt  of  faolmefe,  and  that  our  ba|>piDds  there 
«Nnft  ohiefty  contA  m  jidty  difpofitmns  and  exer-. 
dies ;  fa^nise  ^«>e  aiiay  ocitakd^  eoAciiide^  that  09 
»mi  caA  seMer  into  it  witiaont  a  firenous  ptiepara^ 
tion  ti^  the  »n6iiral  a«id  ian&ificaimn  of  Jm  mmd. 
ft  is  diie  4X>iTftaii!:  dangu^ge  of  the  fptfpel,  that  iwttb* 
cm  hohtteis  tio  man  fbaU  4ee  ^lelUotd.  To  4he& 
£ph0lia«s,  who  had  %een  taught  ihe  tnuth  m  it  is 
in  i^fsfyUy  tbe  ApoAle  fays,  dM  ^e  Icnovr,  that  no 
ntieteMi  perfim  has  4my  iniitdfatioe  in  tbat  ^litu- 
pAiAtsgiom."  And  to  the  O^rintbidMs  he  £13^, 
*'  Kmnr  ye  not  that  the  utnagbseoiis  fi^ll  (net  ia* 
berit  tbettngdom  of -God  ?  Be  not  decttviad,  nei«- 
tfaer  fiamicators  aor  idcdaaers,  nor  ^fffetninate,  nw 
covetow' Aail  inherit  4btts  kitigdom.^ 

4.  The  Apoftle  tetls  them,  that  tfaefe  £ns,  not 
tmly  exdade  <hem  fr:o»i  heav«n,  but  hrrng  nfMrn 
them  ibe  wp^Ot  4iff  ik^L  **  Lee  no  man  deceive  you 
¥fkhpmn*¥^w6$;  £ar  becaiffeof  thefe 'thinf;s  com^ 
e&'the^ivTathsof  Cod  on  tbe  children  of^tfobedi* 
fctite/' 

£fvil  men<rf^trfi  aS  as  isdncers  ;  Atey  pradvfe 
et^ry  art  of  deception  and  •entioement,  to  dravr 
t»lbeM  ^010  a  pai^oeiftip  ^ith  ^etn  in  witfcedbieff  • 
Th^  call  evtl  good,  tfnd  good  evil  ;  «hey  pot 
darkiMfo  fer  4ight,  and  Sight  for  darfcnefs.  To  hide 
Irom  the  «yes  of  itheiiWnple»€be'fta;nrieftdDef«^nd  de- 
formity office,  they  4pread  over  it  fair  and  tempt- 
ing cdlors  ;  and  that  (the  fneati^ti^as  may  trtiftake 
tbe  'natu«=e  q€  moral  good  and  evil,  they  ccHiiotrtMl 
them  by  faHeandfiditiotts  names.  Stri^vii^iie  they 


430  ^Duties  of  the        [Sirm.  XXXIV. 

deride  as  fuperilition  ;  and  humble  devodcm  they 
fiigma«ze  as  hypocrify  :  They  applaud  liceadouC 
nefs  as  manly  freedom  ;  and  commend  the  bold— 
nefs  of  impieiy^as  indicating  a  greatneTs  of  fouU 

But  let  men  Cay  what  they  pleafe,  ftiU  there  is 
an  efTential  difference  between  virtue  and  vice  ; 
and  all  arguments  ufed  to  confound  them^  are  but 

^ain  words  ;  and  with  theft  let  no  man  deceive  you. 
Hearken  to  no  enticements  which  would  draw  you 
away  from  the  plain  path  of  virtue  ;  enter  into  no 
particular  connexions  with  perfons  of  licentious 
principles  and  corrupt  manners  ;  choofe  for  your 
companions  them  who  fear  God  and  keep  his  com* 
mandments.  Steadily  and  invariably  follow  the 
plain  precepts  of  the  gofpel ;  and,  whatever  at* 
tempts  may  be  made  to  explain  away  the  meaning, 

,  or  to  'relax  the  (lri£lnefs  of  them^  ft  ill  remember, 
that  by  thcfe^  and  not  by  the  licentious  opinions  of 
men,  you  muft  finally  be  judged.  If  you  miftake 
xbem,  it  is  at  your  peril  ;  if  you  defpife  them  you 
muft  take  the  confequence.  The  gofpel  has 
plainly  denounced  the  wrath  of  God  agaioft  un« 
cleannefs,  covetoufnefs  andfoolilh  talking  and  jed, 
ing.  Be  not  deceived  with  vain  words.  The 
threatenings  of  God  are  words  of  truth  and  fober-r 
nefs.  {f  you  doubt  the  certain  execution  of  them, 
yet  he  cannot  deny  bimfelf ;  he  is  not  a  maii  that 
he  (hould  lie,  nor  the  fon  of  man  that  he  (hould 
repent.  If  you  doubt  whether  the  precepts  of  the 
gofpel  are  to  be  under (lood  irv  the  extent,  which 
the  words  feem  to  import,  ftill  remember,  they  ar« 
the  precepts  of  God.  He  trifles  not  with  man,  nor 
may  man  trifle  with  him.  Take  them  as  he  has 
given  them,  and  let  your  hearts  be  conformed  to 
them,  and  your  praflice  dire6ledj)y  them.  Think 
not  to  plead  in  excufe  for  your  fins,  that  you  were 
deceived  by  the  opinions  of  men.  You  are  to  call 
no  man  on  earth  your  mailer.  God  is  not  mock* 
e4  ;  whatfoever  a  xa^n  fowetb,  tha^t  ft\all  he  r^^ 


Serm.  XXXIV.]     Chrijlian  Religion.  431 

Eve  was  deceived  by  the  ferpent  who  flattered  her, 
that  tranfgreffion  would  not  be  death.  On  this 
deception  fhe  tranfgreired,  and  death  enfoed.  She 
pleaded  that  the  ferpent  begmkd  her  ;  but  the  plea 
was  not  admitted  in  bar  of  fetitence.  The  proph. 
ct,  who  difobeyed  the  exprefs  command  of  God,  in 
compliance  with  the  advice  of  another  prophet, 
pretending  an  order  from  God  to  revoke  the  for- 
mer command,  perifhed  in  his  prefumption.  He 
was  not  to  tranfgrefs  an  order  given  immediately 
to  himfelf,  on  the  infinuation  of  another,  that  it 
was  now  fuperceded.  The  command  which  he 
had  received  he  knew  to  be  from  God ;  the  infor* 
mation  of  the  other  prophet  was  only  the  word  of 
man. 

We  are  to  take  the  fcriptures  as  they  are,  and 
though  one  fliould  pretend  to  the  infpiration  of  the 
Spirit,  and  to  immediate  revelation  from  God,  yet 
we  are  not  to  regard  him  in  oppofition  to  the  plain 
and  obvious  fenfe  of  the  facred  oracles.  The  A- 
poftle  fays,  "  Though  we,  or  an  angel  from  heav- 
en preach  any  other  gofpel,  than  that  which  yp 
hj^vc  i^eceived,  Icf  him  be  accurfed," 


SERMON      XXXV. 


IHIM     >|.f 


CraifilAtKS  ▼.  t,  8,  5,  to,  It,  124 

'Be ye  not  therefore  partakers  with  them.  For  ye  were 
Jbmetimes  darknefs.but  nox^arf  ye  Ught  in  thef^ord: 
Walk  as  children  of  light,  (for  thejruit  oj  the  Spir- 
it is  in  ail  ^ooancfs^  ana  righteoufnefs  and  iruth) 
Roving  what  is  acceptable  to  the  Lord.  And  have 
no  f ^tow/hip  with  the  unfruitful  zjjorks  of  darknefs, 
but  rather  reprove  them.  For  it  is  afhamt  tojpeak 
ojt^ofe  things^  v^hicl^  are  4one  of  them  infecrei, 

1  HE  federal  vices  enumerated  in  the 
preceding  verfes,  are  fornication,  uncleannefs,  gov- 
etottrnefs,  filthinefs,  foolilh  talking,  and  profane 
and  wanton  jefting.  Thefc  were  praflifed  among 
the  Heathens  in  their  dark  and  ignorant  date. 
The  Apoftle  warns  the  Ephefians,  now  enlightened 
by  the  gofpcl,  that  they  no  longer  have  fellow  (hip 
with  their  neighbors  in  thefe  unfruitful  and  perni. 
cious  works — that  they  avoid  not  only  the  dired 
commiflion  of,  but  all  partnerfihip  in  thefe  and  aU 
other  fins,  which  the  gofpel  has  dete^ed  and  con^ 
demned.     We  will, 

{•  Illu^rate  this  fellowlj^p  in  wickednefs.   And^ 
II •  Apply  the  arguments,  which  the  Apoftle,  io^ 
the  words  now  read^  urges  againd  it. 


StUfd.  XXXV/\    Chrijtian  ReUgion.  433 

}.  W^  trill  iltaftrate  this  fellowfiiip  in  wickcdU 
rxti^,  which  thriftians  ara  exhorted  to  avoid. 

If  by  ally  meant  w^  cooperate  With  fiiUxers,ooaii^ 
tenince  theth  id  thdf  evil  works,  ftrengthen  thett 
hand»»  hindef  tbdr  repehto^ce  and  reformation  ;-^ 
if  we  ti^kd  to  reftrain  them,  when  it  is  in  out 
iK^wet,  or  to  rebuke  them  when  we  have  opportu^ 
sity ;  6t  if  we  take  a  fecret  pleafiire  in  tl^ir  fin^ 
even  though  we  do  noiliing  direAly  to  encourage 
them,  We  have  fellowfliip  with  them. 

t '.  Not  to  oppofe^  in  many  cafts,  is  to  embolden 
tranfgreflbrs,  and  to  be  partakers  with  them. 

Rulers  are  to  be  a  terror  unto  evil  woHcs.  The 
ifiobles  of  Jadah  are  &id  to  have  profaned  the  fab^. 
bath,  whefi  they  fuflFered  the  men  of  Tyre  to  come 
into  the  city,  and  fell  wares  on  the  fabbath  day.— 
The  miniftcrs  of  religion  are  charged  to  Iwar  pub*, 
lie  teflimony  againft  prevailing  error  and  vice^  and 
to  rebuke,  before  all  men,  fuch  as  walk  contrary 
to  the  gofpel,  that  they  may  not  be  partakers  of 
Other  men's  fins,  but  may  keep  themfelves  pure.— 
If  thefe  watchmen  fpeak  tiot  to  warn  the  wicked  of 
his  evil  way,  that  he  may  fave  his  f^ul,  the  fame 
wicked  man  will  die  in  his  iniquity  y  but  his  blood 
Will  be  required  at  their  hands.  The  parmi  is 
eommandtd  to  bring  up  his  children  in  the  nurture 
atid  admonition  of  the  Lord.  If  they  make  ihem^ 
felves  vile,  and  he  restrains  them  not,  he  in  a  par^. 
taker  With  them  in  tb^it  guilt,  and  God  will  judge 
his  houfe. 

2.  We  have  more  dired  ^llowflnp  with  the 
Dridted,  Wheh  we  encourage  them  by  our  example* 

We  are  to  provide  things  honeft  and  commend- 
able  ih  the  fight  of  all  men,  that  they  by  our  good 
cbhverftition  itiay  be  gained  over  to  the  interdft  of 
virtue.  The  ill  example  of  men  in  a  diftinguilhed 
ftatiofi  gives  a  fo^t  df  fandion  to  vice.  Few  are  fo 
oWcure  ih  Kfe,  but  that  they  may  find  fome  who 
are  fiibjeft  to  their  indolence.    The  paceM,  the 


434  ^^^^^^  ^f  *^         [StKii.  XXXV* 

mafter  of  a  family,  the  aged  chriftian,  the  profeflbr 
of  religion  may  within  his  circle  do  much  to  pre* 
judiccy  and  much  to  promote  the  cauTe  of  religion. 
It  concerns  every  man,  in  regard  to  others  as  well 
as  to  himfelf,  to  be  careful  what  manner  of  perfon 
he  is.     If  we  pra£lice  iniquity  under  any  circum* 
ilances,  we  mud  bear  the  burden  of  our  own  guilt; 
but  if  by  an  open  example  of  vice  we  corrupt  oth* 
crs,  our  burden  will  be  accumulated  by  a  partici. 
pation  of  their  guiltl     Yea,   fuch  a  tender  concern 
ought  we  to  feel  for  the  viriue  of  thofe  aroand  us, 
as  to  forbear  in  their  prefence  thofe  innocent  liber- 
ties, which  might  encourage  them  to  real  tranrgrcf- 
fion.     *'  Take  heed,"  fays  the  Apoftle,    "  left  by 
any  means  your  liberty  become  a  ftumbling  block 
to  them  that  are  weak.     For  if  a  man  fee  thee,  who 
'  haft   knowledge,    fit   at   meat  in  the  idol's  temple, 
(hall  not  the  confcience  of  him    that   is    weak,  be 
emboldened  to  eat   thing!;,  which  are  offered  to 
idols  r 

3.  They  who  provoke  and  incite  others  to  evil 
works,  have  fellowfliip  with  them. 

This  .may  be  done  by  the  propagation  of  licen- 
tious opinions,  which  confound  the  difference  be- 
tween virtue  and  vice.  It  was  a  horrible  thing  in 
the  prophets  of  Jerufalem,  that  they  walked  in 
lies,  caufed  the  people  to  err,  and  ftrengthened  the 
hands  of  evil  doers,  that  none  did  return  from  his 
wickednefs.  Elymas  the  forcerer  is  called  an  ene- 
my of  all  righteoufnefs,  becaufe  he  perverted  the 
tight  ways  of  the  Lord,  and  fought  to  turn  away 
others  from  the  faith.  They  who  are  led  away 
with  the  errors  of  the  wicked,  muft  bear  their  guilt. 
And  they  who  diffufe  the  errors,  muft  anfwer  for 
the  confcquences.  Both  are  "bringing  on  them- 
felves  fwift  deft'uQion. 

This  may  alfo  be  effefted  by  direft  perfaaGons 
and  enticements.  The  wife  man,  aware  of  the  dan- 
gers to  which  youth  in  a  licentious  age  are  expoC* 


Serm.  XXXV,]       Chriftian  Religion.  435 

cd,  gives  this  falutary  caution ;  '^  When  finners  en- 
tice you,  confent  ye  not." — "Enter  not  into  the 
path  of  the  wicked,  nor  go  in  the  way  of  evil  men; 
for  they  Deep  not  except  they  have  done  miichtef ; 
and  their  fleep  is  taken  away  except  they  caufe 
fome  tm  fall."  It  was  the  moil  infamous  part  oC 
Jeroboam's  chara^r,  that  by  erefling  his  goldea 
calves,  and  recommending  the  worfhip  ^of  them,  he 
made  Ifrael  to  fin.  The  prophet  denounces  the 
curfe  of  God  affainftthe  man,whogiveth  his  neigh- 
bor drink,  and  by  putting  the  bottle  to  him  maL. 
eth  him  drunken. 

To  fugged  the  means  of  executing  a  wicked  de- 
fign  is  to  make  ourfelves  accomplices  in  it.  Ba- 
laam, though  he  was  rellrained  from  curfing  Ifrael, 
yet  taught  Balak  to  call  a  ftumbling  block  before 
them,  and  draw  them  into  idolatry,which,  he  knew^ 
would  bring  down  upon  them  the  curfe  of  God.— 
Balaam  therefore  periflied  among  thofe  who  com- 
mitted this  trefpafs  againft  the  Lord. 

The  inftigators  of  evil  are  involved  in  a  common 
guilt  with  the  immediate  adors.  Paul  calls  him- 
felf  a  blajphemer,  becaufe  he  puniOied  the  faifats  iu 
eytry  city  and  compelled  them  to  blafpheme. 

There  are  fome,  who  plead  in  defence  of  partic- 
ular vices,  deride  a  godly  hfe,  and  treat  the  folemn 
truths  of  the  gofpel  with  an  air  of  contempt.  Thefe, 
by  their  infolent  mockery,  deftroy  much  good,  and 
add  flrength  to  the  caufe  of  infidelity  and  vice.— 
The  man,  indeed,  who  can  be  laughed  out  of  his 
religion,  has  never  deeply  felt  the  power  of  it  in 
his  heart.  But  thefe  mockers  will  have  a  diftin. 
guilhed  fiiare  in  the  puni(bment  and  perdition  of 
ungodly  men.  Peculiar  marks  of  God's  difpleaf'. 
ure  will  be  imprefled  on  thofe  who  corrupt  the 
earth  with  their  abominations. 

4.  They  who  expHcitly  confent  to,  and  a6lufilly 
join  with  finners  in  their  evil  works^  have  fellow.ii 
fhip  with  them. 


43$  Daties  of  the  [Stun.  XXXV. 

Tlw  Jews,  who  hired  Judas  to  betray  his  Lord, 
alid  extorted  from  Pilate  a  fentenceof  death  agaiitft 
the  Savior,  are  called  hit  hUraytn  and  nurdcref^s. 
-^aul,  who  ftood  b^,  and  kept  the  raiment  of  the 
men  who  (lofted  Stephen,   was   coqfenting  to  hia 
death,  and  involved  in  the  guilt  of  it*     We  are  in 
any  wife  to  rebuke  our  brother,  and  not  faffer  fin 
upon  him.     If  then,  inftead  of  bearing  tefhmonr 
againft  the  lins  of  others,   we  aftually  concur  with 
them,  we   are  partakers  of  their  goiit ;  and  it  is   a 
circttfnftance  of  little  importance,  who  were  £rft  ia 
the  tranfgreffion.     So   afraid  was   David,   left   he 
(hould  help  the  ungodly,  that   he  would  not  even 
countenance  them  by  his  prefence.     He  fays,   ••  I 
have  not  fat  with  vain  perfons,  nor  gone  with  dif. 
femblers  r  I  hate  the  congregation  of  evil  doers  :  I 
will  not  fit  with  the  wicked."     Refolving   to  keep 
the  commandments  of  his  God,  he  faid  to  evil  do« 
ers,  **  Depart  from  me." 

5.  To  comfort  and  uphold  fmners  in  their  wick- 
ednefs  is  to  have  fellowfliip  with  them. 

God  commands,  that  a  mark  of  approbation  be 
fet  on  the  men  who  figh  and  cry  for  the  abomina* 
tions  done  in  the  land.  David  beheld  the  tranf« 
greffors  and  was  grieved.  The  Apoftle  reprehends 
the  (fhurch  in  Corinth,  that  (he  had  not  mourned 
for  the  grofs  iniquity  committed  by  one  of  her 
members.  He  teaches  the  Theflalonians,  that  if 
any  profcflbr  of  religion  walk  diforderly  among 
them,  they  are  to  note  that  man,  and  have  no  com- 
pany with  him,  that  he  may  be  afliamed.  If  then 
we  have  pleafure  in  them  who  do  evil,  make  them 
<mr  intimate  companions,  feek  their  focie^,  and 
appear  to  take  falisfadion  in  their  frothy  and  vain 
converfation,  and  ludicrous  treatment  of  fcrious 
things,  we  arc  partakers  with  them. 

6.  There  are  feme  who  rejoice  in  iniquity,  when 
they  have  lent  no  hand  to  accomplilh  it. 


SiEM.  XXXV.]      ChriJHdn  kfkgion.  |^) 

It  is  no  uncommon  thing  for  vien  to  rc^joice  lA  the 
sniquit);  of  an  eni&my— of  ooe  who  is  their  cocm 
petitor  in  bufinels,  trade  or  preferment — of  on<| 
who  belongs  to  another  fe£l  in  religion,  or  party  in 
politics.  Have  you  never  obf«rved>  with  what  apt* 
parent  pleafure  fomc  will  receive  and  fpread  re*- 
ports,  to  the  difadvantage  of  one,  agaioll  whom,  out 
fome  fuch  account  they  have  entertained  a  preju^ 
dice  ?  How  they  love  to  dwell  on  the  infamous 
ftory  ?  How  uneafy  they  appear,  if  you  queftioil 
the  truth  of  it  ?  Are  they  not  inwardly  glad  at  the 
opportunity  of  calling  reprbach  on  the  man  wh^ 
fiands  in  their  way  ?  How  many  are  there,  who  in 
a  way  c^  fport  and  me^rimen^fpeak  of  other  mens' 
faults,  and  delight  to  make  them  the  fubjed  of 
daughter  and  diverfion  ?  I>o  not  thefe  rejoice  in 
iniquity  ?  Bring  the  queftios  nearer  home :  Have 
you  never  perceived  an  inward  pleafure,  when  the 
n^n,  whom  you  hated,  has  by  fome  grofs  mifcon*. 
dud  expofed  himfelf  to  infamy  ?  Have  you  not 
enjoyed  his  iniquity  as  gain  to  yourfelf  ?  Have  yoa 
never  been  fen&bly  gratified  in  hearing  the  faults 
of  others  talked  over  and  fpread  around,  though 
perhaps  you  was  not  ibe  author  or  propagator  of 
the  fcandal  ?  Now,  by  ibUs  rejoicing  in  iniquity 
you  make  yourfelf  a  partaker  of  it.  Bjp  your  fatif- 
fa&ion  in  other  mens  fins,  you  afiume  a  fiiare  in 
the  guilt  of  them. 

We  have  illudrated  tlie  nature  of  feliowfliip  in 
fin.     We  proceed, 

n.  To  apply  the  arguments  which  the  Apoflle 
urges  againll  it. 

1.  One  argument  is  taken  fro^  the ^perior  light, 
which  chriftians  enjoy.  *'Be  not  partakers.with 
the  children  of  dilobedience ;  for  ye  were  fome* 
times,  darknefs,  but  now  are  ye  light  in  the  Lord. 
Walk  as  children  of  light,  proving  what  is  accept, 
able  to  the  Lord.'* 


4al  l>uUes  of  ihi  [Serm.  XXX V* 

Heathens  are  in  a  ftate  of  darknefs,  and  they 
prafiife  the  works  of  darknefs.  You  are  by  the 
gc^pel  brought  into  a  ftate  of  light.  You  have 
been  taught  the  different  nature  and  confequences 
of  fin  and  holinefs«  Will  you  ftill  walk,  as  the 
Heathens  walk,  in  the  vanity  of  their  mind  ?  Will 
you  have  fellowfliip  with  them  /  What  communion 
hath  light  with  darknefs  ?  What  part  hath  the  be- 
iicver  with  an  infidel  ?  Whatever  excufes  may  be 
made  for  the  fins  of  Heathens,  thefe  cannot  be 
pleaded  iti  your  favor.  You  have  known  your 
Lord's  will,  and  if  you  do  it  not,  you  will  be  beat« 
nn  with  many  ftripes.  Think  what  a  privilege  you 
enjoy  in  your  difUndion  from  the  unenlightened 
World,  Why  has  God  made  you  to  differ  ?  Has 
his  goodnefs  laid  you  under  no  obligation  ?  Will 
you  ftill  walk,  as  if  you  remained  in  darknefs  ?-^ 
Will  you  ftill  promote  the  intereft  of  the  kingdom 
of  darknefs  ?  Will  you  do  nothing  to  refcue  y^r 
fellow  mortals  from  that  deplorable  ftate,  in  which 
you  fee  them  lying ;  but,  on  the  contrary,  endeav- 
or to  fix  them  there  by  your  fellowfliip  with  them  ? 
Who  would  expe£l  this  from  you  ?  Have  no  more 
fellowfliip  with  them,  but  rather  reprove  them.-*-^ 
This  argument  the  Apoftie  Peter  prefles  on  Chrif- 
tians  with  great  force.  *'  Ye  are  a  chofen  genera* 
tion,  a  peculiar  people,  that  ye  fliould  fliew  forth 
the  praifcs  of  him  who  has  called  you  out  of  dark, 
nefs  into  his  marvellous  light* — Dearly  beloved,  I 
befeech  you,  as  ftrangers  and  pilgrims^  that  ye  ab- 
flain  from  fleflily  lufta, which  war  againft  the  foul; 
having  your  converfation,  honeft  among  the  Gen- 
tiles, that  they,  by  your  good  works  which  they  be* 
hold,^may  glorify  God  in  the  day  of  vifitation. 

s.  Another  argument  againft  this  fellowfliip  with 

.  finoers,  is  taken  from  the  grace  of  the  Holy  Spirit^  of 

which  believers  are  the  fubjefls*    *^  Be  not  partak. 

en  with  them,  for   the  fruit  of  the  Spirit  is  in  all 

goodnefs^  and  righteoufnefs  and  D*uth,'* 


SiRM.  XXXVO     Chnfiidn  Religion.  ^g^ 

The  gofpel  is  a  minifl ration  of  the  Spirit*  At  it 
came  to  men  attended  with  the  demonfllration  of 
khe  Spirit  in  figds  and  wonders,,  fo  \t  was  at  firft, 
and  is  ftili  accompanied  with  his  kind  dnd  gracious 
influence  on  the  hearts  of  men,  for  the  awakening 
and  convidion  of  finners,  and  for  the  fan£lijBcatioii 
and  comfort  of  believers.  All  true  believeti  hav^ 
the  feUowfhip  of  the  Spirit;  They  are  partakers  of 
his  renewing  and  transforming  power.  .  The  fruit 
of  the  Spirit  is  oppolite  to  the  works  df  darknefs : 
It  is  in  all  goodnefs^  and  righteoufnefs  and  truth. 
And  what  fdlowfltip  hath  ngbteotifnefs  with  iin^ 
righteoufnefs  ?  They  who  walk  in  the  Spirit  will 
not  fulfil  the  lufts  of  the  flefh.  This  Spirit  caii 
have  no  fellowlhip  with  that  which  works  in  the 
children  of  difobedicnce ;  for  the  defign^  operation 
and  fruit  of  thefi^  two  Spirits  are  oppolite  to  each 
other.  If  then  we  profefs  to  have  beeti  renewed  ia 
our  minds,  and  to  be  ftill  governed  in  our  lives  by 
the  Spirit  of  God^  let  us. have  no  communion  with 
finners  in  their  unfruitful  works,  but  rather  reprove 
them.  Let  us  fupport  our  cbarader  by  works  of  a 
<lifferent  kind— by  thofe  works  of  ixolinefs,  which 
art  the  true  and  genuine  fruits  oJF  the  Spiritof  God. 

3*  The  Apoftle  teaches  us,   that  the  works   of 
darkiiefs  are  unfruitful. 

Gain  is  the  objeS  of  all  woirldly  pattnerfhips.— • 
If  you  knew  a  number  of  men,  who  had  combined 
in  the  profecution  of  a  bufinefs,  from  which  no 
profit  could  poflibly  accrue,  but  its  obvious  tenden- 
cy was  to  poverty,  flavery  and  death,  would  you 
think  of  joining  thera  ?  Would  you  not  be  afton- 
iflied  at  their  ftrange  infatuation  ?  Have  no  JFellow* 
ihip  then  in  the  works'of  wip kednefs^  for  ih  this 
nothing  is  gained,  hui  every  thing  loft.  Paul  de« 
roands  of  the  Roman  converts,  '^  What  fruit  had  yc 
then  in  thofe  things,  whereof  ye  are  now  afliamed  ? 
^or  the  end  of  thofe  things  is  death»''^ 
E  E  », 


440  '       Duties  of  ^t  [Stku.  XXXV# 

Though  you  had  no  higher  Aim,  tk^ti  worldly 
jyeace,  proft)erity  and  ^njoytncnt,  it  wo«ld  be  yooi* 
irifdoim  i?o  adli^re  t^ith  ifl\rariable  conftancy  (O  the 
rules  of  fbbriay,  juflic^,  eratti  and  gdQdncfs.^^-''^^ 
**  Godlineft  has  the  pixHnife  of  the  life  which  now 
is.''  This  ^'Al  prevent  rui^Mus  hafbics,  will  give 
IrMq^itiCy  and  eonttntment  to  the  mind,  will  pix^ 
core  favor  and  good  underftanding  with  men,  and 
bring  down  the  bleflings  of  divine  (providence  i  in 
a  word,  ft  is  profitable  to  ail  things.  Thereveife 
are  the  donfequerwcs  ctf  vice  and  impiety.  **  Right- 
cottrtfefs  tentidth  to  life,  but  he  wh^  ptirfteth  evil^ 
^tirfu^th  it  td  his  death."  YcAi  may  itideedfte 
l*»eii  of  piety  m  a  ftate  of  Gckndfs,  poverty  and  af- 
fll3idn.  ftut  did  their  piety  brmg  them  into  this 
ftate  ?  Would  Ungodlinefs  hbPve  fecured  them  againft 
it  ?  Or  will  know  deliver  them  from  it  ?  There  ia 
iiot  a  virtue,  in  the  whole  fyftem  of  pra6kical  rt3i* 
gion,  irbich  will  injure  a  mail  "in  bis  health,  repn- 
tiifion  or  fubClante*  And  there  is  not  a  vice,wbich 
can  be  pVaSifed  with  fafety.  Wi44  you  then  have 
fellowfliip  in  wickednefs  ?  You  a6fc  contrary  4o  all 
ihofe  rules  of  ^udence,  which  govern  you  in  other 
partnerlhips.  Your  commerce  is  not  only  unpnrf- 
itable  but  ruinous. 

4.  This  is  2Ljhameful  fellowAip. 

The  Apdftle  fays,  **  It  is  a  fiiame  even  to  fpeak 
of  thdfe  things,  ,whieh  are  done  by  them  in  fecret?" 
He  alludes  probably  to  thofe  abominable  esceflfes 
and  impuiities^  pra€Hfed  by  the  Heathens,  in  the 
nofturnal  feftlvals  which  they  celebrated  iti  honor 
of  their  deities.  Thefe  were  fuch  as  decency  for- 
bad him  to  name. 

Sin  IS  in  itfelf  a  fhamefttl  thing.  It  is  an  oppo- 
fition  to  the  charafter  and  will  dF  the  Creator— a 
rebellion  againft  his  authority  and  government — s 
contradifticm  to  the  end^rfnd  defign  of  ourejtiftence 
— a  degradation  of  our  nature,  a  perrerfion  of  our 
powers,  and  an  extinction  of  our  liberty.    It  de- 


S^jtM,  XJCXV.J     ^Chriftian  Rdigiin.  '441 

AvQys  all  that  is  noble  a^d  eicell^nt  m  the  man, 
dcfacfs  the  divine  im^ge  ip  bis  foul,  wd  /inks  him 
to  a  l^vel  with  brutal  nature^ 

Partnerfhip  in  fvil  works  brii^ga  ya  into  difhon*- 
orable  connexions-^nto  coniieKion  with  the  cfail? 
dren  of  difobedience,  (he  enemies  of  God  and  men ; 
and  into  connexion  with  that  evil  fpirit  who  works 
in  the  children  of  difobediemie.  When  we  coope^ 
rate  with  finners,  we  take  up  the  trade  of  that  ao  ' 
curfed  being  who  was  banifhfd  ffom  heJ^v^n ;  we 
enter  iiup  fellowlhip  with  him,  who  goes  about 
feeking  whom  he  may  dcftroy.  The  Apoftlc  fays, 
^'  I  would  not  that  ye  ibould  have  feUawfhip  with 
devils/' 

Partnerfhip  in*iniqvity  is  fhamefuU  as  it  betrays 
a  raih  and  fooliih confidence;  a  confideKein  thofe 
who  are  not  to  be  trufted.  Wicked  men  may  fo- 
licit  your  concurcen^e  with  them  in  their  eviJ  de* 
figns  ;  but  they  will  defcrt  you  in  the  day  of  trou^ 
ble.  They  may  employ  you  as  a  tool  to  accomr 
plifli  their  purpofe;  but  will  not  confole  you  ia 
the  anguifh  of  guilt,  nor  deliver  you  from  tbepuo- 
llhment  of  y  our  wickednefs. 

The  rulerf  of  the  Jews  cov^ianted  with  Judas  to 
betray  hi.s  mailer  into  their  hands.  But  when,  fill- 
ed with  the  horror  of  remorfe,  he  threw  hack  the 
wages  of  his  perfidy,  and  confefled,  ^*  I  have  finned 
in  betraying  innocent  blood,"  they  infenfible  to  his 
dtftrefs,  replied,  *'  What  is  that  to  us  ?  See  thou  to 
that." 

5.  If  we4i2ive  fellowfliip  with  finnera  in  their 
works,  we  mud  fliare  with  them  in  their  puniQi- 
ment. 

The  Apoftle  fays,  "  The  wrath  of  God  cometh 
on  the  children  of  difobedience.  Be  not  ye  pajp- 
^kers  with  them/' 

The  like  warm'ng  God  gives  to  his  people  at  the 
approaching  deftrudion  of  Babylon;  "  Come  out 
pf  her  my  people,  that  ye  be  not  partaker;  of  her 


44a  Duties  of  the,  0€.     [StVM.  XXXV, 

fitis,  and  that  ye  receive  not  of  her  plagues."  Sol- 
onion  obferves,  that  *^  a  companion  of  fools  will  be 
deftroyed. — Though  hand  join  in  hand,  the  wicked 
ihali  hot  be  unpunifhed/'  All  who  are  concerned 
in  the  work  of  iniquity,  muft  divide  among  them 
the  fatal  reward — a  reward  not  diroinifhed,  but  of- 
ten s^ugmented  by  their  mutual  concurrence  with, 
and  reciprocal  influence  upon  each  other.  If  we 
would  Hand  clear  of  the  guilt,  we  muft  abfiain 
from  the  appearance  of  evil. 

It  becomes  you  now  to  review  the  various  ways 
in  which  men  form  a  fellowihip  in  fin,  and  to  ex« 
imine  whether  you  are  concerned  in  fuch  a  vain, 
fuch  a  ruinous  commerce.  Have  you  never  by 
example,  enticement^  countenance  or  concurrence, 
drawn  others  into  iniquity  ?  Have  you  never  takes 
pleafure  in  them  who  do  evil  ?  Have  you  rather 
reproved  and  reftrained  them  ?  If  any  fuch  part* 
perihip  has  fubGfted,  it  is  high  time  that  you  dif- 
folve  it — that  you  withdraw  ypurfelves  and  reclaim 
your  aflbciates  from  fo  fatal  a  confederacy.  If  yoa 
have  deftroyed  n^uch  good,  it  concerns  you,  by  all 
ineans  in  your  power,  to  reftore  it.  Perhaps  you 
cannot  undo  all  the  evil  which  you  have  done,  nor 
recal  the  virtue  which  you  have  expelled.  But,  at 
leaft,  by, repentance  fave  your  own  fouls  ;  and,  by 
your  good  converfation,  encourage  the  repentance 
of  others. 

Let  all  be  perfiiaded  to  a  different  kind  of  fel- 
lowihip, a  fellowihip  in  the  fruitful  works  of  ho- 
linefs  and  light.  <[>>nfider  one  another  to  pro- 
voke unto  love  and  good  works.  £xhort  one  an- 
other daily,  left  any  be  hardened  through  the  dc- 
ceitfulnefs  of  fin.  Take  heed  left  any  man  fail 
of  the  grace  of  God ;  left  any  root  of  bittemefe 
fpringing  up  trouble  you,  and  thereby  many  be  de- 
nied. Give  diligence  to  reclaim  the  wicked  and 
encourage  the  virtuous.  He  who  convertetb  a  finner 
from  the  error  of  his  ways,  fliall  fj^ve  a  foul  from, 
^th  and  hide  the  multitude  of  fins. 


S  E  R  MO  N    XXXVI. 


IfHlSIANS  T.    ^3,  14., 


^ut  all  things  that  are  reproved  are  made  manijejl  hy^ 
the  light  ;  for  tvhatfoever  doth  make  manijefi  is. 
light.  Where/ore  he  faith,  Awake  thou  tkatjleep^, 
efl  and  arife  from  the  ^ead^  and  Chrijl  Jhall  giv^ 
thee  lighty 

X  HE  words,  to  which  the  Apoft]^ 
here  alludes,  are  in  the  beginning  of  the  (ixteenth. 
chapter  of  ifaiah.  *«  Arife  flbine/'  or  be  enlighten- 
ed, *'  for  thy  light  is  come,  and  the  glory  of  the 
Lord  is  rifen  upon  thee.  For  behold,  the  dark, 
nefs  (hall  cover  the  earth,  and  grofs.darknefs  the- 
people  ;  but  the  Lord  fliali  arife  upon  thee,  and 
his  glory  Ihall  be  feen  upon,  thee/*  To  the  Gen- 
tiles the  Apoftle  applies  theft  words,  as  a  call  to. 
awake  from  their  flumj&ers,  an(^  eqjoy  the  light  of 
the  gofpel  newjy  rifen  upoa  them. 

This  call  addrelTed  to  the  Elphefians.  may  with, 
equal  propriety  be  addrefled  to  multitudes  in  the 
ChrilUan  worLd  ;  for.  though  the  light  fliines,  they 
open  not  their  eyes,  but  cominue  in  the  fame  dead 
Deep  as  if  darknefs  flill  covered  them. 

Sleep  and  death  are  metaphors  oftea  ufed  in 
feripture,  to  exprefs  the  moral   flate,   not  only  o£. 
Qeathens,  but  alfo  of  fmn^-s  iif  gemurak;  aqd^cC^. 


444  ^Bhtip  tf  the        [Sbrm.  XXXVT. 

pectally  of  faqh  as  are  fecure  and  thcm^tlefs  in 
tbeir  fins.  To  fuch  Qumbering  fouls  1  {hall  now 
apply  the  call  In  the  text :  And  I  beg  that  yovL 
will  watch  one  hour. 

I  {hall  defcribe  the  charaBtr  cS  the  perfons  U^ 
whom  the  call  is  direded — open  the  call  itfelf,  and 
prefs  the  argument  in  the  text. 

I.  Let  us  attend  to  the  charader  of  the  perfons 
here  addreifed  :  They  Me  (ucb  as  are  in  a  ftate  of 
pep. 

In  vain  is  the  call  in  the  te^^t  addreflTed  to  yoa, 
unlefs  you  are  convinced^  that  you  are  the  men« 
The  moft  exaft  defcription  of  your  chara&er,  ua- 
lefs  you  hear  and  apply  it,  will  give  you  no  con* 
vidion.  If  you  can  {it  inattentive  to  a  fubjeQ  in 
*rhich  you  are  fo  nearly  concerned,  it  is  manifeft, 
that  you  are  under  a  Spirit  of  {lumber,  and,  with 
refpca  to  you,  the  inquiry  may  ftop  here.  But 
let  me  hope  better  things  of  you^  though  I  thus 
fpeak.     To  proceed  then, 

*  1.  If  you  allow    yourfelves  in    the  prafiice  of 
known  wickcdnefs,  your  confcience  is  afle^. 

**  The  wratli  of  God  is  revealed  from  heaven  a- 
gainft  all  ungodJinefs  and  unrighteoufnefs  of  men, 
who  hold  the  truth  in  unrighteoufne£i."  If  you 
had  any  juft  apprehenfion  of  this  wrath,  you 
would  not  take-pleafure  in  unrighteoufnefs  :  You 
would  be  anxious  for  deliverance  from  iu  While 
therefore  you  indulge  iniquity  in  your  heart,  you 
are  in  a  ftate  of  fleep  ;  your  confcience  is  nnfeel* 
ing  to  guilt,  your  reafoa  is  blind  to  iotereft,  and 
your  foul  is  dead  to  a  fenfe  of  danger. 
^  Think  not  that  your  condition  is  fafc,  becaofe 
there  2itef(me  vices  which  you  avoid."  Know  we 
not  that  the  unrighteems  {hall  not  inherit  the  king, 
dom  of  God  ?"  If  you  arc  fuch,  in  any  refpcS, 
you  muft  be  renewed  and  fandified  by  the  Spirit 
of  God. 


SasAM.  XXXVI«3      Chrifikn  Rtlij^ion.  445 

Ycwl  (ay,  "  Good  men  are  imperfe£l— ^they  of-. 
fead  in  many  things."  This  is  troe  ;  but  they 
purfue.not  a  courft  of  (in  ;  they  yield  not  them* 
{tlyes  firvants  to  it ;  they  obej^  it  not  in  the  lufts 
thereof.  When  through  infirmity  or  temptation 
they  are  l€d  aftray,  they  think  on  th^ir  ways,  and 
turn  tbdr  feet  into  God's  teftimonies.  A  c6nvic-> 
tionof  their  ^ranfgreffions  brings  them  on  their 
knees  before  God^  and  their  pious  forrow  works  in 
them  carefulnefs.  Is  this  your  chafafter  ?— There 
is  then  ground  of  hope  and  comfort.  But  if,  on 
the  contrary,  in  your  general  refolution^,  you  make 
referves  in  favor  of  this  or  that  (in-*^if  you  delib^ 
crmtely  contrive  th^  commifBon  of  iniquity*^if  you 
repeat  it  often  without  i^emorfe,  and  run  into 
temptations  without  caution — if  when  you  have 
done  evil  you  feek  excufes  to  pacify  your  con* 
(cience^^if  the  imperfeftions  of  good  men,  inftead 
of  exciting  you  to  vigilance,  encourage  you  to  felf« 
flatt^y<~if  the  mercy  of  God,  which  fbould  lead 
you  to  repentance,  emboldens  you  to  continue  in 
fin^-^what  will  you  fay  ? — Do  you  not  love  and 
choofe  wickednrfs  ? 

Is  not  your  heart  fet  in  yon  to  do  evil  ? 

2.  If  you  live  in  the  cuftomary  neglc6l  of  /elf-- 
examination,  you  are  in  a  ftate  of  (lumber. 

One  who  is  awake  to  religion,  r^ards  it  as  the 
one  thing  needful.  He  is  folicitous  to  know, 
whether  he  po(re(res  the  temper,  and  is  entitled  to 
the  ble(Bngs  of  it.  He  examines  himfelf,  whether 
lie  is  in  the  faith,  ?aad  proves  his  works  whether 
they  are  wrought  in  God-  That  fenfc  of  the  im^ 
portance  of  religion  which  engages  him  in  the 
pradfce  of  it,  makes  him  attentive  to  the  exercifes 
of  his  heart  and  the  anions  of  his  life,  that  he  may 
know  what  manner  of  man  he  is.  This  is  his 
prayer,  "  Search  me,  O  God,  and  try  my  heart  ; 
prove  me  and  know  my  thoughts  :  See  if  the^p  be 
any  wicked  way  in  me,  and  lead  me  in  the  way  ev- 


446  J>ulUs  of  the         [Serm.  XXXVI, 

crlafting."  Inquire  then,  whether,  under  a  ferioua 
concern  to  know  your  ftate,  you  are  cooverfant 
with  your  own  hearts— whether  you  otten  brin^ 
them  to  the  law  and  to  the  teftimony,  and  try  thenv 
by  the  rules  which  you  find  there. 

But  here,  I  would  obferve  to  you  ;    though  tho^ 
entire  negle^  of  felf examination  proves  you  to  be 
in  a  (late  of  fin,  it  is  not  every  kind  of  felfexamin* 
atipn,  that  will  prove  the  contrary.    Sinners,  who 
are  ufually  afleep,  may  at  times  roufe  up,  and  . 
fpend  a  few  thoughts  on  their  dangerous  ftate,  and 
then  fink  back  into   their  flumbers.     Yea,  there  is 
fuch  a  thing  as  making  felfexamination  a  mean  of 
felfdeception.     If  you  attend  only  to  thofe  things 
which   feem  favorable,  and  overlook  every  thing 
of  a  contrary  afpeS — if  you  dwell  upon  the  good 
anions  you  have  done,  and  fpread  them  as  a  cloak 
over  your  iniquities — if  you  regard  only  your  ex- 
ternal  condud,  and  never  explore   the  motives 
by  which  you   have  been  governed — if  you  com- 
pare  yourfelves  with  others,  and  conclude  that  all ' 
is  well,  becaufe  you  fee  in  them  ^  certain  vices, 
which  you  have  not  pra&fed ;  you  are  but  like  the 
Pharifee,  who  trafled  in  himfelf,  that  he  was  right- 
eous, becaufe  he  was  not  as  other  men  were,  extor- 
tioners, unjuft  and  adulterers  ;  and  yet  never  con«* 
fidered  the   pride,  uncharitablenefs  and  arrogance, 
which  were  in  his  heart.    Your  aim,  in  fuch  a  kind 
of  examination,   is  only  to  perfuade  yourfelves, 
that  your  ftate  is  good  ;    not  to  know  whether  it 
really  is  fo.     This  examination  will  terminate  in, 
{Ironger  delufion. 

'  3*  If  you  have  never  been,  in  any  degree,  affeft- 
ed  with  a  fenfe  of  your  guilt,  and  of  your  depend- 
ence on  the  mercy  of  God  in  Chrift,  you  are  among 
thofe  who  are  afleep. 

The  gofpel  fuppofes  men  to  be  finners,  and  as., 
fuch  to  need  the  falvation  which  it  brings.  It  ii 
^hfurd  to  offer  pardon  to  tl\e  guiltlefs^  ^nd  vain.^ 


Serm,  XXXVI.]     Chrijlian  Religion.  "44^ 

offer  it  to  thofc  who  think  themkUeg  fo.  Chrift 
came,  not  to  call  the  righteous,  but  finners  to  re« 
pentance — not  to  fave  thofe  who  are  out  of  danger, 
but  to  feek  them  who  are  loft.  In  order  to  repent^ 
ance,  you  muft  be  OHivinced,  that  you  are  finners. 
In  order  to  your  accepting  falvation  from  Chrift, 
you  muft  fee  yourfelves  to  be  loft.  Nothing  cao 
be  more  manifeft,  on  the  leaft  refleflion,  than  that, 
by  violating  God'i  holy  law,  we  have  fallen  into 
condemnation,  from  which  we  cannot  deliver  our- 
felves.  An  infenfibility  of  this  ftate  is  an  evi4ence 
of  a  fpirit  of  dumber. 

The  juft  live  by  faith  in  the  Son  of  bod.  This 
faith  is  fomething  more  than  a  fpeculative  belief, 
that  the  Son  of  God  is  the  Savior  of  men.  As 
much  as  this  the  devils  believe.  It  is  fuch  a  hum- 
bling view  of  our  guilt,  and  fuch  a  fenfible  perfua- 
fion  of  his  authority,  grace  and  fufficieiicy  to  fave 
the  guilty,  as  brings  the  foul  to  fubmit  to  him  in 
all  his  charaders.  Con  virion  of  ^fi  muft  precede 
faith  in  Chrift.  The  law,  which  gives  the  knowl- 
edge of  our  guilt,  is  a  fchoolmafter  to  bring  us  to 
Chrift,  that  we  may  be  juftified  by  faith.  Paul 
was  alive  without  the  law  ;  but  when  the  com- 
mandment came  home  to  his  confcience,  fin  reviv- 
ed in  his  apprehonfion,  and  he  faw  himfelf  to  be 
dead.  Then  he  complained,  O  wretched  man  that 
I  am  !  Then  he  inquired,  who  ftjall  deliver  me 
from  this  death  ?  And  then  he  gave  thanks  to  God, 
that  there  was  deliverance  through  Jefus  Chrift  the 
Lord. 

Here,  my  friends,  renew  the  inquiry — What  re- 
port does  your  confcience  make  on  the  queftion 
under  confideration  ? — Can  you  fay,  that,  under  a 
deep  convidion  of  your  pollution  and  guilt,  you 
have  eameftly  defired,  diligently  fought,  and  hum- 
bly accepted  the  deliverance  offered  in  the  gof- 
pel  ?  Or  muft  you  confefs,  that  you  have  lived 
ft  rangers  to  this  conviftion  ? 


448  Duties  of  the       [Seim.  XXXVI^ 

Think  it  not  fuffictent,  that  on  the  authority  of 
fcripture,  which  prQDouoces  all  men  fioners,  you 
are  free  to  acknowledge  yourfdve^  fuch.    If  this  is 
all  your  conviQion,  it  is  no  more  to  your  purpofe, 
than  your  ackhowledgment*  that  the  Turks  or  Al' 
gtrines  are  ^nners.    The  convi£lion  muft  not  hov« 
^r  around  at  a  diftance  ;  it  muft  fettle  upon  yoor- 
felves.     You  muft  fee^w^r  ovm  ^niuXntfs,  your  otam 
defert  of  God's  wrath— ^our  oxon  dependence  on  the 
great  Savior  of  finners.     If  you  have  had  no  fuch 
view  of  yourfelves,  you  are  yet  a>nceroed  in  the 
call,   Amakc  thou  that  Jleepejl  4fnd  arijt  jrom   the 
itai. 

4*  \i  you  have  no  conflids  with  (in  and  temptx* 
tion,  you  are  in  a  ftatfe  of  flumber. 

The  Clmftian  life  is  a  warfare,  not  only  with  ^tOx 
and  bloody  hut  alfo  with  principaiides  and  pow- 
ers,  wicked  Spirits,  and  the  rulers  of  the  darkaefs 
of  this  world.  The  remains  of  fin,  the  motions  of 
the  flefli,  (he  o4^eds  of  the  world,  the  examples  of 
finoers,  and  the  temptations  of  Satan,  oppoTe  the 
Chriftian  in  his  heavenly  courfc.  If  he  would 
proceed  with  confliancy,  he  muft  wreftle  with  all 
thefe.  From  this  warfare  nothing  can  free  us,  but 
abfolute  viftory,  or  total  fubje£tion.  The  ChriL 
tian,  in  tl*:s  ftate  of  imperfedion,  never  gains  fuch 
an  entire  conqueft  over  his  enemies,  as  to  fpoil 
them  9f  all  their  power.  Though  he  \%  delivered 
from  their  dbminicon,  he  is  not  freed  from  theii; 
xnole^ation. 

If  then  you  know  nojt  what  it  means  to  reiift 
tem'ptations,  to  ftrive  againft  corruptions,  to  deny 
youjfelves  to  crucify  the  flefh  ;  you  are  led  cap- 
tive by  your  enemies  at  their  wilL 

You  may,  indeed,  have  fome  inward  ftruggles 
wi  th  fin,  when  you  are  not  delivered  from  its  do- 
minion. An  alarming  providence,  the  forebodings 
of  ccnfdence,  a  fenfe  of  (hame,  a  regard  to  interell, 
m^y,  at  times,  excite  you  to  foniie  oppofition  againft 


SfiiiAt.  XXXVI.]     Chrijiian  Religion.  449 

particular  fins,  wlicn  tbere  is  no  principle  of  hoii- 
ticfs  in  your  hearts*  But  then,  if  there  are  no  con- 
13L\€U  of  Am  kind,  you  are  in  bondage  to  iniquity* 
Sin  has  full,  uncontroled  dominion  over  you. 

5.  The  prevalenee  of  a  fenfuai  and  carnal  difpo- 
lition  is  a  fign  of  fpiritual  death. 

They  who  have  rifen  with  Chrift  to  a  fjlirituad 
life,  have  fet  their  affe^ons  on  things  above  ; 
Ibeir  converfation  is  in  heaven  ;  they  walk  not  af« 
ter  tht  flefli,  bnt  after  the  fpirit ;  they  are  laying 
up  treafttre  in  heaven,  and  their  hearts  are  with 
their  treafure.  If  you  are  ftrangers  to  fuch  a  U£e 
•as  this  ;  if  ilie  gloiy  of  heaven  has  never  appeared 
to  you  in  fuch  a  ligh^  as  to  make  you  defpiTe  and 
for^o  every  thing  which  comes  in  competition  with 
it ;  if  yon  are  carryisig  on  a  fcheme  for  this  world 
oniy,  and  not  io^  the  future. ;  if  you  have  no  ^i^ 
light'  in  the  exerdfea  of'  religion,  nor  deiire  of  Cod's 
favor  ;*  if  you  can  live  contented  without  the  pref- 
ent  tokens  of  his  love,  and  withont  the  hope  of  a 
future  admiffion  to  the  prefence  of  his  glory  ;  you 
are  under  the  infloence  of  fpiiitual  flumber'-^^yoa 
a»%  idead  in  trefpaffits  and  imt. 

6.  Stupidity  under  the  warnings  of  <2t)d's  word 
and  providence,  indicates  fuch  a  ftate  ofltoul,  asthe 
fcii|)ture  compares  to  lleep.  /  • 

The  Chriftian,  renewed  in  the  fpiritof  hisr jnind, 
jias  a  quick  and  lively  {enfe  of  dixrine  things<-*-he 
lias  a  heart  which  is  tender,  apt  to  be  itnpre&d 
iftth  tbeconoams  of  religion,  open  to  convi^ionof 
and  fufceptible  of  relcntings  £or  fin.  When  he  is 
-warned  <tf  God,  be  is  moved  with  fear.  He  is  a«. 
fraid  of  God's  judgments  and  trembles  at  his  w^ord. 
This  fpiritual  fenfibility  is  an  effefttial  property  of 
^he  new  creature. 

What  is  your  temper  ?  Is  it  the  reverie  of  this  ? 
Is  your  heart  unfeeling  to  guilt  and  danger  ?  Is  it 
impenetrable  to  the  fword  oif  the  Spirit  ?  Can  you 
hear  the  impenitent  /inner  defcribed  by  charafters. 


450  Duties  of  the         [SeHm.  XXXVI* 

which  dire£lly  apply  to  yoa,  and  yet  not  be  af-^ 
ftGttd  with  your  awful  ftate  ?  Can  you  hear  the 
warnings  of  God's  word  and  providence  prodaini'*^ 
ed,  and  yet  feel  no  folicitude ;  but  ftill  flatter  your- 
felves  that  you  (hall  have  peace  ? — You  are  as  one 
that  lieth  down  in  the  midft  of  the  fea,  or  that 
fleepeth  on  the  top  of  the  mail, 

J.  The  foul,  in  which  the  temper  of  the  gofpel 
is  formed,  hungers  and  thirfts  after  righteoufnefs^ 
defires  fpiritual  growth,  and  reaches  after  perfec* 
tion.  How  is  it  with  you  ?  Are  you  unacquainU 
ed  with  the  afpirations  of  the  humble  foul  after 
holy  and  heavenly  improvements  ?  Are  you  coo« 
tented  with  attainments  which  yon  fuppofe  you  have 
already  made  ?  Does  your  hope  of  heaven  make 
you  carelefs  and  negligent  in  duty  ?  Do  you  reft 
fatis6ed  with  fuch  a  meafure  of  goodnefs,  as  yoa 
imagine,  may  be  fufficieilt  to  fave  you  from  hdl  ? 
If  this  is  your  fpirit  and  temper,  all  your  religion 
is  vain,  and  all  your  hopes  are  deluiive* 

The  true  Chriftian  loves  God's  word,  becaofe  he 
is  thereby  inftru^ed,  encouraged  and  quickened  in 
his  duty.  He  loves  divine  ordinances,  becaufe  he  is 
thereby  ttouhfted  in  faith  and  holinefs.  As  a 
new  bom  k^be  be  defires  this  fincere  milk,  that  he 
may  grow  thereby/  His  holy  defires  excite  him  to 
prayer.  He  maintains  a  daily  communion  with 
God.  He  comes  to  the  throne  of  grace,  that  he 
may  obtain  grace  to  hetp  in  time  of  need.  If  then 
you  live  in  a  carelefs  and  cuftomary  n^left  of 
thefe  inftituted  me^ns  of  religion,  you  are,  un- 
doubtedly, in  that  indolent  ftate  of  mind, >  which 
our  text  exprefles  by  the  metaphors  of  Jleep  and 
death. 

To  you,  then,  I  may,  with  great  propriety  ;  and 
God  grant,  I  may  with  equal  fuccefs, 

II.  Open  and  apply  the  call  in  the  text,  Awakt 
thou  thatjleejkft^  and  arifefrom  the  dead. 


SiRM.  XXXVL]     ChriJHan  ReSgiofi.  45A 

1.  This  awaking  mud  fuppofe  and  imply  a  con« 
viflion  of  your  fin,  and  a  fenfe  of  your  danger. 

Exhortations  to  repentance  are  addrefled,  with-, 
out  effeS,  to  tboie  who  knoir  not  that  they  are 
miferable  and  wretched.  When  fiich  are  urged  to 
return  unto  God,  their  language  is^  Wherein  ihall 
we  return  ? 

Compare  yourfelves  with  the  law  of  God,  that 
you  may  obtain  the  knowledge  of  fin  ;  bring  home 
to  yourfelves  the  threatenings  of  the  iaw^  that  fia 
may  appear  exceeding  finful. 

The  call  in  the  text  is  a  warning  of  your  dan« 
ger.  .  It  is  like  that  of  the  fliipmafter  to  Jonah^ 
fleeping  in  a  ftorm  :  '*  What  meaneft  thou,  O 
Heeper  ?  Arife,  call  upon  thy  God."  It  is  like 
that  of  the  propHet  to  the  felfflattering  finners  in 
Judah  :  "  Rife  up,  ye  that  are  at  eafe  ;  hear  my 
voice,  ye  carelefs  ones ;  many  days  and  years  fliall 
ye  be  iroublcd." 

Confider,  I  befeech  you,  my  friends,  what  a  con« 
ditioa  you  are  in.  (>od  has  appointed  a  day,  in 
which  he  will  judge  the  world  in  righteoufiiefs* 
The  puniihment,  which  he  will  infli£l  on  thofe  of 
your  charader,  is  great  beyond  conception.  The 
fcripture  represents  it  by  the  mod  awful  images 
and  fimilttudes.  Whatever  may  be  their  particu- 
lar import,  they  evidently  fignify,  in  general,  that 
the  puniihment  which  awaits  the  ungodly  will  be 
perpetual  and  extreme.  Though  it  will  not  be  ex- 
ecuted in  full  meafure,  until  the  final  judgment, 
yet  it  will,  undoubtedly,  begin  at  the  time  of  death. 
The  rich  man,  when  he  died,  lifted  up  his  eyts  in 
hell,  being  in  torments.  This  is  not  fpoken  bjr 
way  of  anticipation  ;  for  at  this  time,  he  had  five 
brethren  in  bis  father's  houfe,  to  whom  he  wilhed  a 
fpecial  warningmightbefent,  left  they  fhouldcome 
to  that  place  of  torment.  You  are,  therefore,  now 
expofed  to  this  punifhment.  It  is  only  the  preca« 
rious  breath  of  your  noftrils,  which  fufpends  it* 


452  Didiesofthe        [Serm.  XXXVI. 

-  Your  danger  is  ibuch  incr^afed  by  your  carekff- 
nefs,  bccaufe  this  renders  your  repentance  more 
doubtful.  While  yonr  c^rclefTnefs  condaaes, 
your  danger  is  daily  growing,  greater  ;  for  yo«  aro 
adding  fm  to  fin  ;  you  are  abufing  the  mercy  and 
patience  of  God  ;  you  are  hardening  your  hcait  . 
more  and  more ;  you  are  finking  from  flumber  to 
flcep,  from  fleep  to  death,  in  your  trefpaffes  and 
fins.  It  is  iberefbrc  high  time  to  awake ;  for  while 
you  fay,  peace  and  fafecy,  deftrudion  is  coming 
upon  you  ;  and  ^^  your  iniquity  fliall  be  to  you  a« 
a  breach  ready  to  fall,  fvelling  out  in  a  high  wall, 
ivhofe  breaking  cometh  fuddenly  in  an  inftant/' 

2:  This  awaking  from  fleep,  and  arifing  from 
the  dead,  implies  a  real  reftntance  of  fin,  and  tpnu 
ing  to  God- 

*^  Awake  to  righteoufnefs,''  fays  the  ApoftJe, 
**aad  fin  not/'  *'  The  night  is  far  fpent,  the  day 
is  at  hand  ;  it  is  high  time  to  awake  out  of  deep. 
Let  us  therefore  put  off  the  works  of  darknefs,  and 
put  on  the  armor  of  light."—**  Put  on  the  In-eaft;. 
I^late  of  faith  and  love,  and  for  an  helntet  the  hope 
of  falvation/'  Arife  and  come  forth,  dreffed  in 
robes,  and  equipped  with  armor  fui table  for  the 
fcufinefs  and  dangers  of  the  day.  The  import  df 
the  metaphor  here  ufed,  is  more  literally  exprcSfed 
by  your  being  renewed  in  the  Spirit  of  your  mind« 
and  putting  off  the  old  man  with  his  deeds,  and 
putting  on  the  new  man  which  i$  created  after  tte 
^mage  of  God.  Think  not  then,  that  you  bav« 
complied  with  this  call,  until  your  hearts  are 
changed  from  the  habitual  love  of  *  fin,  to  the  love 
of  univerfal  holinels  ;  and  conclude  not,  that  you 
are  the  fubjefts  of  this  change,  until  you  experi- 
ence the  abiding  fruits  of  it  in  your  tempers  and 
lives.     This  leads  me  to  fay, 

3.  They,  who  have  awcdce  from  their  fleep  and 
rifen  from  the  dead,  will  experience  the  properties. 


SfeRu.  XXXVI.]    Chri/tian  Religtotu  455 

and  ntaintain  the  exercifios  of  a  holy  Md  fpiritaal 

Tbejr  will  be  heavenly  fkxnicd.  Being  riffm  with 
iChrift,  they  will  fetlheir  affe£lion  on  things  above^ 
for  ChriA  b  there,  and  their  intereft  is  there. 

They  will  be  tv»/cA/«/ again  ft  fift  and  temptation^ 
They  will  n6  more  hare  fellowfliip  with  the  uri« 
f rtiitfal  works  of  darknefs  ;  but  nether  reprove 
tbexD.  They  will  walk  circumfpe£lly,  and  abftaih 
from  the  appearance  of  evil. 

They  wiU  have  a  tenderness  of  confcience ;  A 
jheart  of  flcQi  in  oppofition  to  the  heart  of  lloiie. 
This  will  difcover  irfelf  in  a  humhle  jealoufy  of 
themfelvel,  in  a  careful  infpedion  ot  their  tenir 
pers  and  lives,  ill  a  ready  cohviflibn  of  fin,  and 
eafy  relentings  for  it. 

They  will  walk  iti  nervnefs  of  life,  ftudying  whil 
is  accaptable  in  the  fight  of  God.  They  Will  no 
more  yield  themfclves  to  fin,  but  will  yield  theth« 
felves  to  God,  as  thofe  who  are  alive  from  the 
dead,  and  their  meinbers  ihftirumehts  of  rigbteour-- 
nefs  to  him. 

They  will  delight  in  prayer.  The  foal  bora 
from  above,  looks  upward,  and  tends  to  its  ilative 
place*  It  was  faid  of  Paul,  after  bis  coovcrfioQ^ 
^'  Behold,  he  prayeth.'^  Paul  had  doubtlefs  pray, 
ed  before  ;  for  he  was  a  Pharifee  ;  and  the  Phari- 
iees  prayed  long  and  oftieo.  But  his  Pharifeean 
|>rayers  are  hot  reckoned  here.  Now  it  is  faid  ; 
*'  Behold,  he  prayeth."  He  prayed,  as  a  man 
Ought  to  do,  fricmi  his  heart.  Hb  foul  quickened 
to  a  new  life,  felt  new  defiires,  and  made  new  re» 
quells. 

They  will  afpire  arf'ter  improtemnts  m  knowl- 
edge and  holinefs,  and  delight  in  the  means  of 
fpiritual  growth.  Babes  in  Chrift  long  for  the  ftat- 
ure  of  peifcS  men. 

You  fee  then,  what  dus  rifing  from  the  dead 
ihcans.    Lat  us  now, 
Ft 


454  D^i^^  ^I  ^^         [SfiRM.  XXXVI. 

III.  Attend  to  the  entouragement,  which  the  text 
contains.  **  Awake  thou  that  fleepeft,  and  arife 
from  the  dead,  and  Chri/l  Jkall  give  ihu  light" — 
(hall  (hine  upon  and  enlighten  thee. 

!•  Thiswmay  be  underftood  as  a  prom  if e  of  par- 
don and  etertial  Hfe  on  your  repentance. 

**  Repent  and  be  converted,  that  your  fins  may 
be  blotted  out."  However  great;  and  numerous 
they  are,  they  may  all  be  forgiven  through  the 
blood  of  your  Redeemer.  This  clean fes  from  all 
fin."  **  The  righteoufnefs  of  God  through  the 
faith  of  Chrift  is  unto  all  who  believe,  and  there  is 
no  difference."  The  greatnefs  of  your  guilt  is  no 
obftruftion  to  God's  pardoning  mercy-^it  is  only 
^our  impenitence  which  excludes  you  from  the 
hopes  of  the  gofpel.  See,  what  light  arifes  in  dark* 
nefs. 

2.  The  words  farther  import  God's  gracious  at« 
tention  to  awakened  fouls,  when  they  frame  their 
doings  to  turn  to  him. 

The  call  is,  Awake,  arife  from  the  dead — repair 
to  the  Savior.  Say  not,  **  We  are  unable  to  dif- 
cern  the  way  :"  Chrift  will  fhine  upon  you  and 
give  you  light.*  "Say  not,  **  We  are  unable  to  rife 
and  walk  :"  Ho  will  meet  you  with  his*  grace. 
**  Arife,  he  calleth  you."  He  will  guide  your  fteps. 
Stretch  out  to  him  your  withered  hand  ;  he  will 
give  it  ftrength.  When  the  prodigal,  having  come 
to  himfelf,  felt  his  own  wretched  condition,  and 
contemplated  the  rich  fuppliesin  his  father's  hoafe — 
what  did  he  fay  ?  Did  he  complain,  **  I  cannot  re- 
turn ?"— .No  :  He  refolved,  "  I  will  arife  and  go 
to  my  father."  "  And  while  he  was  yet  a  great  way 
off,  the  father  faw  him,  had  compaflion  on  him 
and  ran  to  meet  him. 

Do  you  afk,  **  What  can  the  dead  do  toward 
their  own  refurreftion  ? — To  what  purpofe  are  the 
prayers  and  endeavors  of  finners  for  their  own  con- 
verfion  ?" — Thefe  are  queftions  of  a  foul  at  eafc— 


Serm.  XXXVL]     Ckrijlian  Religion.  455 

of  a  iluggard  who  pleads,  "  A  little  more  ileep,  a 
little  more  flumber,  a  little  folding  of  the  hands  to 
fleep/*  Your  danger  has  been  fet  before  you.  li 
you  have  been  wholly  inattentive,  and  are  flill  un^ 
awakened,  I  can  only  tell  you  again,  your  danger 
is  exceeding  great,  and  greater  than  before.  The 
fame  ftupidity,  which  has  hindered  your  attention 
to  this  warning,  will,  I  am  afraid,  defeat  any  ad. 
vice  which  can  be  given  you.  But  if,  convinced  o^ 
your  guilt,  and  fenliblc  of  your  danger,  you  feri« 
oufly  inquire,  what  you  mud  do^  you  will  gladly 
receive  the  word. 

Acquaint  yourfelves,  then,  with  the  nature  of 
religion.  Think  on  your  ways,  and  compare  them 
with  the  word  of  ^d.  Read  and  hear  this  word 
with  honeft  felfapplication.  Avoid  whatever  might 
extinguilh  your  prefent  fober  fentiments;  Shun 
the  occaiions  of,  and  temptations  to  fin.  Daily 
implore  God's  quickening  and  fanflifying  grace, 
and  in  humble  dependence  on  this  grace  form  your 
refolutions  againft  fin^  and  your  t>urpofes  of  new 
obedience. 

Confider  your  prefent  awajcening  as  a  new  call 
from  God  to  turn  to  him  and  hop^s  in  his  grace.  To 
this  grace  you  are  indebted  for  the  work  begun  iii 
you.  Receive  it  not  in  vain*  However  infufiB- ' 
cient  you  are  to  do  any  thing  as  of  yourfelves,  yet 
remember  you  are  not  left  to  yourfelves.  By  that 
grace  which  is  now  driving  with  you,  there  ii 
iomething  which  you  may  do.  "  Woik  out  your 
falvation  with  fear  and  trembling,  for  it  is  God 
who  worketh  in  you." 

You  fee,  on  the  one  hand,  how  dangerous  is  your 
condition,  while  you  continue  in  your  (ins  ;  and 
on  the  other,  how  great  is  your  encouragement  to 
repent  and  feek  God's  mercy.  If  you  are  dill  un'- 
perfuaded— if  neither  a  view  of  God's  wrath  makes 
you  afraid,  nor  a  view  of  his  mercy  animates  your 
hope — if  defpifiing  both  the  terrors  of  the  laW|.  and 
F  r  2 


45i  Duties  df  the,  &€.     ISzkM,  XXXVl^ 

the  invitatidtrs  of  the  goTpel,  ytm  go  ott  ftlll  iii 
your  trefpafles,  what  more  fhill  be  feid  ?-— Knoir. 
tny  friends,  it  is  high  time  to  aurake  oat  of  flde{>* 
Tboagh  yoa  may  deep  in  fin,  and  delay  your  r^^ 
pentance,  yet  your  judgmefit  ling^eth  not,  an^ 
your  damnation  flumbereth  not;  bdt  you  Are 
bringing  on  yourfekes  fmft  dcftru6Hott.  *thcfe^ 
fore  at^ake,  ye  who  fleep,  and  arife  from  the  dead^ 
for  now^  OhHft  will  give  you  li^t* 


SERMON      XXXVU. 


^^BHESIAKS  9.  j^  1$,  i> 


J^e  then  thatyt  walk,  circum/feSl^y  not  as  fotis,  hut  a^^ 

^e^  -.—- iecavfc  the  iays  art  evil.     When  fort 

bi  not  unanfi,  iut  md^rJUmding  what  the  will  efth^ 
fsori  is. 

1  H£S£  £pheGan9,  who  were  fome^ 
jUjOies  in  c^rknefi  or  Heatbeflifin,  had  now  by  the 
preadiing  of  the  gofpel  become  light  in  the  Lord^ 
— The  Apoftle  therefore  exJ^orts  then)  to  walk  as 
ifhiWrexj  of  light— r"  not  a$  fools,  but  as  wife."  To 
walk  in  wifdpni  is  a  phrafe,  which  may  be  under- 
Hood  its  cojwprel^ending  the  whok  of  religion  :-r- 
JgUit  h^re  it  is  nfed  more  efpecially  to  exprefs  the 
frudenc^  a»d  di/ffetion,  which  oq^ht  to  diftinguifti 
the  Chriflian  life.  It  is  to  walk  circumJjppHly.  And 
the  reafon  afligoed  is,  **  becauiie  the  days  are  evil." 

We  will  explajtp  the  duty,   aod  tbeg  a|>ply  the . 
argument. 

I.  The  duty  reqomgiendjtd  i&^   "  to  walfc  circumr- 

fp^iyr   _  . 

^  The  original  word  is  often  rendered,   diiigently  ; 
as  where  Herod  incjuired  diligently  of  the  wife  men, 
what  time  the  ftar  appeared  ;  and  commanded  theti[^ , 
to  fearch  diligently  tor  the  child,  whom  the  ftar  de- 
fignated.     It  is  compofed  of    two  wojrds,   one  o^ 

^  Ffq 


458         ^  Duties  of  the       [Sehm.  XXXVII* 

which  fignifies  the  A^/^A^  or  top  of  a  thing;  the 
other  fignifies  to  go  or  walk.  The  phrafc  then  fm- 
'  ports  fuch  a  caution  and  exaHnefs  in  oixr  Chriftian 
converfation,  a«  refembles  that  which  men  ufe, 
when  they  are  walking  on  the  top  of  a  precipice,  or 
the  fummit  of  a  building,  where  a  fmall  miftep 
would  endanger  a  fall,  and  a  fall  would  be  fataL 

This  circumfpe6lion  will  beft  be  illuftrated  by 
its  application  to  particular  cafes. 

1.  Walk  circumfpeftly  that  you  may  keep  with* 
in  the  lint  of  your  duty. 

Religion  is  not  an  extended  plain,  in  which  you 
may  walk  at  large,  and  turn  to  any  point  without 
paffing  its  litnits  ;  but  it  is  a  ftrait  and  narrow  patMy 
in  which  you  mull  purfue  one  fteady  courfe  with* 
qut  diverting  to  either  fide.  Your,  courfe  often  lies 
in  a  medium  between  two  extremes.  If  from  this 
courfe  you  deviate,  you  ftep  into  the  territory  of 
vice.  There  are  fome  virtues^,  which  are  not  capa- 
ble of  excefs.  There  are  others  which  confift  in  a 
fnediocrily.  With  reference  to  thefe  the  ApolWe 
fays,   ^  Let  your  moderation  be  known  to  all  men." 

Be  ci^cumfpeft,  that  you  may  not  mijlake  your 
duty.  '**  Prove  all  things ;  and  hold  faff  that  which 
is  good."  Form  your  religious  fentiment  by  the 
plain  doflrines  and  precepts  of  the  gofpel — not  by 
the  vague  opinions*,  or  corrupt  prafltices  of  the 
world.  There  are  errors,  which  fome  embrace 
with  airs  of  affurance,  and  defend  with  oftentation 
of  argument.  But  be  not  deceived  :  **  Ponder  well 
the  path  of '  yoii'r  feet,  and  let  your  ways  be  oElab. 
liftied/' 

Be  watchful  to  retain  a  ftnfe  of  virtue  and  reSi- 
tude.  'Give  earned  heed  to  the  things  which  you 
have  learned,  left  by  any  nleans  you  let  them  flip." 
-^—•*' Having  chofentheway  of  truth,  lay  God's 
judgments  before  you,  and  cleave  to  his  teftimo- 
nics/'       -    -  -.  ,     -      •     -^  '• 


StRM.  XXXVIL]     Chrijlian  Religion.  455 

Be  auentive,  that  you  may  ccnfotm  to  the  Jfirit 
of  God's  cotDQiands. 

Our  Lord  fays,  '*  Be  wife  as  ferpeuts,  and  harm* 
lefs  as  doves." — **Be  wife;*'  but  with  your  wifdom 
combine  "innocence,"  Be  harmlefs,  but  not  filly; 
inoflFenfive,  but  not  unguai^ed — be  prudent,  but 
not  crafty;  cautious,  but  not  infidious — ^^a£l  right 
yourfelves,  and  beware  of  men. 

The  Apoftle  fays,  "  Be  angry  and  fin  not."  You 
may  refent  an  injury,  but  not  indulge  malevolence 
— may  take  meafures  for  defence,  but  not  lludy 
arts  of  revenge*  ^ 

You  are  cautioned,  "  neither  to  defpife  the  chaf. 
tening  of  the  Lord,  nor  to  faint  under  his  rebukes." 
Between  thefe  extremes  lies  your  duty  in  Ae  day 
of  affli£lion.  Be  fenfible  of,  but  not  impatient  un- 
der God's  corredions — be  prayerful,  but  not  com-< 
plaining — be  humble,  but  not  difconfolate. 

It  is  a  precept  of  the  gofpel,  ••  Take  no  thought 
for  the  morrow."  This,  however,  muft  be  under, 
flood  in  a  fenfe  confident  with  the  precepts,  which 
require  you  to  do  your  own  bufinefs, abide  in  your 
calling  and  provide  for  your  houfehold.  In  this 
mortal  ftate,  look  and  prepare  for  changes ;  but  be 
not  folicitous  about  them.  In  all  conditions  main- 
tain a  balance  of  mind.  Be  neither  anxious  nor 
carelefs — neither  perplexed  nor  ftupid — neither 
thoughtlefs  of  contingences,  nor  diflrefled  with  the 
fear  of  them.  ' 

'*  Be  gentle  and  eafy  to  be  entreated  ;"  yet  never 
ftoop  to  finful  compliances — be  fte^dy  in  duty, but 
not  obflinate  in  trifles — bear  inftrudion  and  re« 
proof ;  but  be  well  perfuaded  in  your  o«vn  minds 
—change  your  opinions  and  manners,  when  you 
are  convinced  they  have  bejen  wroug ;  but  be  not; 
children  carried  about  with  every  wind  of  doftrine 
•7-be  ftrift,  but  not  fuperftitious — cheerful,  but  not 
vain-rferious,  but  not  morofe — ^ufeful  in  yourpla- 
5;es,  \f\xt  not  bufy  in  other  men's  mat(ci:s— ex^m^. 


plaiy  in  convtrffttioo,  tmt  met  ofteaUttoa8*«^mi- 
nently  holy,  but  unaffededly  humlile. 

That  in  iht(t  asid  fiitiilar  cafes  yoo  niay  waUcby: 
tbe  ftrait  line  of  duty,  ^ou  rnuft  walk  dream. 
fpeaiy. 

2.  Wai)c  ctrconif]pt)QIjr,   d«t  you  may  ^^f  tlw 
jfetfm  IB  your  way. 

^'A  prudent  man  forefeeth  evil  and  faideth  fatni* 
felf :  The  fiiwple  pafs  on  and  are  puniftied/'  Your 
mateft  fecuri^  lies  in  walcbfninefs  and  prayer, 
left  yon  enter  into  temptationc.  If  they  meet  yon, 
refill  them  ;  but  your  fiirft  cs^re  rouft  be  to  avovd 
them.  If  you  raihty  thr^  yourCeives  in  their  way 
and  diallenge  them  to  the  combat,  di&pe  is  little 
reafon  to  hope,  yoa  ?viU  oome  c^  unhurt. 

Often  look  forwar4  to  defcryyour  dangers:  De-» 
cline  them,  when  yon  can :  If  you  cannot  decline 
them,  arm  yoisrfetves  to  meet  them,  and  proceed 
witfi  conrage,  relying  on  divine  fupport.  Temp- 
tations will  mod  eafiljr  preyail,  when  they  ^keyw 
by  farprife. 

Attend  to  yonr  par^eular  fituatipn  and  conAtioi^ 
in  life.  Poverty  and  tiches,  adverfity  and  profper« 
ity,  youtii  atid  age,  a  public  and,  a  private  ftatioQ, 
have  their  Tef^veftive  dangers.  Confider  your  own 
tf  ate,  and  beware  of  the  temptations  which  it  brings. 

Examine  your  itifirmitics,  biafles  and  corrap*. 
tions«  Thus  you  will  learn  what  iftns  and  toapu- 
tions   moft   eafily  befet  you,   and   prevail  againft 

Jou  ;  and  thns  you  will  know^  where  te  place  your 
Tongeft  guard. 

Often  review  your  paft  life,  and  refleS  on  for- 
mer temptations,  and  the  circumftances  from  which 
tiity  arofe.  >  Thus  eKperience  will  teach  you,  how 
to  employ  your  future  caution. 

Be  circumfpeil,  that  you  may  ieltS  your  ene- 
mies, when  they  approach  you  in  difguije.  They 
will  often  tome  with  deceitful  prctenfions,  a{)peat 
in  the  fafcinating  garb  of  friendihijp  and  innocence, 


8M^u.XXXVa]    ChrijUm  RtUgkm.  4^4 

nul  addrefii  yom  byguikful  flatteries  an4  fuhdl  i^^ 
famatiofis.  Beware,  left  you  be  led  away  with  xhn 
errors  of  the  wkfced.  £xa«Bine  wiibeaveevmy 
fufpioioaf  fuggdUon,  whether  from  withio  or  wuth« 
aut«  Be  aot  ignorant  of  the  deceitfulnefs  ^f  cb« 
^eart,  the  wiles  of  the  devil,  the  craftioefs  of  a»eni; 
aod  the  iiiaret  pf  the  world,  left  you  be  {educed 
from  your  virtuous  refolution,  and  &U  friMBi  your 
Itedfaftnefs. 

Be  vigilaat,  left  while  you  oppoCi  poe  terapta^ 
tkm,  you  invite  aeother  ;  and  while  you  avoid  one 
extreme,  yoa  rufli  uik>  the  contei^ry.  Dani^s  a^ 
wait  you  on  both  ^df $  :  To  guard  oa  o^e  ^e  on«. 
}y,  is  to  leare  tbe  other  mofe  defencelefs. 

Never  neglefi  your  duty  uuder  pretence  of  ftuiv^ 
aiDg  a  temf^tatioiu  WlKre  duty  calls*  thither  yo^ 
^uft  go  ;  apprized  indeed  of  joujr  dangers,  biM 
naaw^  by  tbeqfi.  To  decline  kfiown  duty  on  ac-. 
count  €)f  k>ref«en  tesifilations,  is  a  falfe  caulton*-^ 
The  true  ^autioo  is  to  colled  the  ftrength  of  y^oux 
|Mth,  aud  implore  ikt  aid  of  ^od's  graoe. 

Circumfpedton  it  peculiarly  neceflary  wh^ 
temptaticna  a£biaUy  furroi^nd  )'OU.  David  fays, 
*«  I  will  t^  heed  to  my  ways,  that  I  fin  not  withi 
ip^y  tongue  ;  I  wiU  keep  sny  inouth  wiiH  a  bridle 
while  t^  wicked  is  befofe  me." 

3.  Walk  circumfpeftly  that  you  may  wifely 
(pmport  with  the  afpc3s  of  Providence. 

The  beauty  of  religion,  yea,  rdigion  itfelf,  great- 
ly confifts  ^  the  correfpondence  of  your  temper 
and  behavior  with  your  exifting  circumfUncef» 
In  the  day  of  profperity  be  joyful,  and  in  the  day 
€yf  achrer^y  confidcr.  In  affli&ion  be  patient  an^ 
httmble-;^in  poverty  be  contented  avd  i'ubmiffive. 
In  ftraits  and  perplexities  cad  your  cares  on  God-— 
^n  aSoence  Temember  and  fiiew  kindnefs  to  the. 
poor — in  worldly  fuccefs  be  thankful,  bat  rejoice 
with  trembling — in  preferment  check  your  ambi^ 
uon  and  ftu4y  to  be  exteufively  ulefiil — ia  eveiy 


4^2  Duties  of  the       [Smm.  XXXVII, 

relation  fulfil  its  appropriate  obUgations.  Every 
pious  affedion  and  virtuous  exercife  is  then  moft 
amiable  in  itfelf,  rooft  acceptable  to  God,  mod: 
comfortable  to  ourfelves  and  moft  profitable  to 
men,  when  it  is  bed  adapted  to  our  relations  and 
circumftances. 

4.  Be  circumfpeft,  that  you  may  do  every  duty 
in  its  time  and  place. 

You  are  ta  attend  on  the  daily  worlhip  of  God 
in  your  families  and  clofets,  and  you  are  alfo  to 
purfue  the  bufinefs  of  your  refpeSive  vocations* 
Here  call  in  the  diredion  of  wifdom,  that  you  may 
not  give  to  the  former  that  time  which  belongs  to 
the  latter  ;  nor  that  application  to  the  latter  which 
would  divert  you  from,  or  unfit  you  for  the  for- 
mer. Let  each  have  its  due  fhareof  ydur  time  and 
attention. 

Be  kind  and  beneficent  to  the  poor  ;  but  tajke 
heed  to  yourfelves,  that  ye  do  not  your  alms  to  be 
feen  of  men — that  you  feed  not  their  vices,  when 
you  (hould  relieve  their  neceflities,  and  that  yoa 
give  not  in  oftentatious  charity  what  you  owe  to 
the  wants  of  your  families  or  the  demands  of  your 
creditors.  And  on  the  other  hand,  make  not  the 
calls  of  domeftic  exigence,  or  the  obligations  of  fe- 
cial juftice  a  mere  pretext  to  excu  fey  ourfelves  from 
doing  good,  when  the  occafion  of  others  requires^ 
and  your  own  ability  permits* 

You  are  to  regard  principally  tfaeintereft  of  your 
fouls  ;  but  you  may  not  negleft  the  care  of  your 
bodies.  Here  you  mull  be  circumfpefl,  left  you 
fuflFer  your  temporal  concerns  to  exclude  thofe  of 
eternity  ;  or  left,  under  pretence  of  engagednefs  in 
religioa  you  forget  the  obligations  of  induftry,  juf- 
tice and  beneficence. 

You  are  to  attend  on  the  inftitated  ordinances  of 
the  gofpel  ;  but  beware  left  you  fubftitute  tbcfc 
for  that  folid  and  fubftaniial  holinefsi  which  tliiefq 
were  intended  to  promote. 


Serm.  XXXVII.]    Chrijiian  Religion.  463 

You  muft  obferve  the  outward  forms  of  religion 
with  godly  fincerity  ;  but  never  plead  the  poffible  • 
want  of  fincerity  as   a   reafon  for  neglefting  the 
forms. 

Prudence  will  direfl  you  to  avoid,  when  you  in- 
nocenrly  can  avoid,  the  temporal  inconveniences 
a  ending  a  profeflion  of  religion.  *'  When  they 
perfecute  you  in  this  city,  flee  to  another/'  Biit 
ill  your  caution  to  efcape  the  evils  of  the  world, 
you  muft  not  decline  a  profeffion,  deny  the  faiih 
and  put  away  a  good  confcience.  **  Whofoever  is 
afhamed  of  Chrift  in  an  evil  generation,  of  him 
will  Chrift  be  alhamed  in  the  prefence  of  his  Fa- 
ther." This  feems  to  be  the  cafeefpecially  intend- 
ed in  the  text.  As  the  times  were  dangerous, 
Chriftians  were  to  walk  circumfpeftly,  that  they 
MBight  preferve  their  integrity,  and  yet  avoid  the 
evils  which  threatened  them.  If  both  could  not 
be  done,  they  muft  maintain  their  integrity  at  all 
hazards. 

5.  Walk  circumfpeQly,  that  your  good  may  not 
be  tvilfpoken  of. 

On  no  confideration  may  you  do  evil  or  negleft 
duty  :  But  in  the  manner  of  performing  your  duty, 
you  may  often,  with  "great  advantage,  accommo- 
date yourfelves  to  the  weaknefles,  humors  and  in- 
clinations of  others.  Innocent  liberties  you  muft 
avoid,  when  your  ufe  of  them  would  be  perverted 
to  the  difhonor  of  religion  and  the  prejudice  of  your 
own  charafter.  In  things  indiflFcrent  be  not  rigid 
and  uncomplying,^  but  by  an  eafy  condefcenfion 
pleafe  ail  men  for  their  good.  Thus  the  Apoftle 
*^  was  made  a\^  things  to  all  men,  that  he  might  by 
all  means  fave'fome." 

The  behavior  of  Chriftians  is  watched,  by  fome, 
that  they  may  imitate  it  ;  by  more,  that  they  may 
vilify  it.  So  aft  in  all  things,  that  you  may  en- 
courage the  virtuous,  filence  the  captious,  and  cut 
oflF  occafion  from  them  who   deGre  occaGon  to  re- 


i§4  ^^^^  ^/^^       CSeh**'  XXXVH^ 

proadi  your  pro&flioa  and  the  gafo«l  vbich  you 
profef$^  '*  Walk  ia  wifdoxo  toward  them  wbo  ^re 
without.  And  let  your  fpeech  be  always  vitb 
grace  feafoned  with  fait,  that  ye  may  know  how  y<s 
l^ht  to  aiUwer  erery  man/^ 

I  have  iliudrated  thedraimfpeGt  behavior  which 
the  Apodle  jecommead$.  Thf^  ^r^me^t  by  which 
he  urges  it,  is  this  : 

IL  "  The  days  are  evil/^ 

The  argument  was  not  peculiar  tbo(e  earjjr 
t^es.     It  is  pertinexU  to  all  times. 

The  Chriftiau,  while  he  dwells  on  earth,  nnjr 
fay,  "  The  days  are  evil,"  hecaufe  he  finds  in  bin^* 
felf  much  disorder  a^d  corruption*  In  die  world 
pf  i^lory  watchfulnefs  M^ill  be  fuperceded  by  perTc- 
cutioa«  Hdre  he  muft  ws^lk  circumipeQly,  that  hei 
may  not  be  drawn  away  hy  flefhly  lufts  and  world- 
ly affefiions^-may  keep  under  his  body  and  brin^ 
it  into  fjibiefUon^-^^-may  ilrengthen  the  principle 
of  holineis  ii^  his  fpul,  and.  con^finn  his  heavenly 
hopes. 

The  days  are  ev^l,  as  he  is  ei^pofod  tp  various  aC*' 
9i£Uoos«  He  muft  walk  circumipedly,  that  he 
may  comport  with  the  afpe&s  pf  providence,  ac« 
commodate  bimteU  to  all  changes  of  condition, 
learn  obedience  a?td  relignation '  to  Cod  by  the 
dtiiog?  which  he  fuQ^ers,  and  by  faith  and  patience 
obtain  the  prQou£es« 

The  days  are  evil,far  there  are  many  adverCwies^ 
£vil  fpirits,  worldly  dt>je£ls^  wicked  eo^amples  andL 
flefhly  iuclinations  oppofe  his  progrefs.  He  muft 
walk  circumfpcftiy,  that  he  may  forefce  and  avoid 
temptations^  guard  againO;  a  furpri/e,  prevent  the 
undue  influence  of  fenfible  objeflts,  and  be  blame,, 
kfs  and  harmlel's  in  the  modll  of  a  perverfe  nation. 

The  day*  are  evil,  as  iniquity  abounds.  He 
muft  walk  circumfpeQJy,  that  he  may  keep  himfelf 
nwfpolted  from  the  world,  may  fecure  his  gooi 
profel^pn  from  contempt,  may  ftop  the  progrefs  o^ 


Skum.  XXXVII.3      Ckrijtian  ReHiitn, 


465 


vice  and  error,  and  fnpport  the  languifliing  caufe 
of  truth  and  righteoufnefs* 

Let  us  apply  to  ourfelves  thefe  confiderations  ; 
and  as  we  profefs  to  be  Chriftians— 4o  be  children 
of  light  and  of  the  day,  kt  as  sot  walk  as  thofe 
who  are  in  darknefs,  and  know  not  at  what  they 
ftumble ;  but  let  us  walk  wifely  and  circumfped- 
ly»  redeeming  the  time^  becaufe  the  days  are  evil. 


SERMON    XXXVIII. 


EPHESIANS  V.  i6. 

'■^-'-^Redcdming  the  iime^  bccaufc  the  days  art  evil. 

The  redemption  of  time,  together 
with  the  reafon  for  it,  "  the  days  arc  evil,'*  will  be 
the  fuhjed  of  our  prefent  meditations. 

I.  We  will  confider  what  it  is  to  redtem  the 
time.  » 

To  redeem  is  to  reclaim  hy  price,  or  recover  hy 
labor  that  which  has  been  loft  or  alienated  ;  or  to 
preferve  by  prudence  that  which  is  in  danger.  It 
is  a  metaphor  taken  from  theprafticeof  Ynerchants, 
who  obferve  the  favorable  feafons  of  buying  and 
felling,  of  making  profits  and  repairing  loffcs,  who 
keep  regular  accounts  of  their  expenfes  and  gains, 
and  often  infpeft  their  aflFairs,  to  know  whether 
their  intereft  is  in  progrefs  or  decline. 

It  is  here  fuppofed,  that  time  is  precious.  That 
we  may  redeem  it,  we  muft  make  a  juft  eftimate  of 
its  value. 

It  is  precious,  becaufe  we  have. much  bufinefs 
on  our  hands — bufinefs  which  relates,  not  to 
our  bodies  only,  but  to  our  fouls — not  merely  to 
this  life,  but  to  the  whole  duration  of  our  exift- 
ence. 


Serm.  XXXVIIL]     Chriftian  Religion.  467 

It  is  precious,  becaufe  it  is  fliort  and  uncertain  ; 
and  our  work  mud  be  done  foon,  or  it  never  caU 
be  done  at  all. 

It  is  precious,  becaufe  part,  and,  with  many,  tlie 
greater  part  of  it  is  gone  already.  What  remains 
is  increafed  in  value,  as  it  is  contra^ed  in  length. 
We  had  noi^^  to  wafie  at  firft  ;  w€  have  need  to  be 
frugal  now. 

To  Redeem  time  is  to  regain  what  is  loft,  and  to 
fave  what  is  left. 

Firft  :  We  muft  regain  fhe  time  which  is  loft. 

Time  paft,  indeed,  cannot  be  recalled.  Each 
moment,  which  flies  off,  is  gone  forever,  and  will 
return  no  more.  Like  the  wind,  it  pafTeth  away 
and  cometh  not  again.  But  we  do  the  beft  we  can 
toward  the  recovery  of  loft  time,  when  we  reflet 
with  forrow  on  follies  paft,  and  refolve  to  be  wife 
in  future.  Though  we  cannot  revoke  the  paft 
guilty  fcenes,  yet  we  may  repent  that  we  have  liv- 
ed as  we  have  done,  and  be  careful  now  to  live  as 
we  fbould  have  done.  We  ftiall  not  amend  our 
lives,  until  we  repent  of  paft  fins,  nor  improve  our 
futurestime  well,  until  we  are  humble,  that  the  paft 
has  been  fpent  fo  ill. 

Sit  down  then,  and  take  a  ferious  review  of  life. 
Inquire  how  it  has  been  employed — what  attention 
you  have  paid  to  the  great  end  of  your  exiftence — 
what  good  you  have  done  for  others,  or  gained  for 
yourfelves — what  proficiency  you  have  made  in 
knowledge  and  holinefs — what  hope  you  have  ac- 
quired, and  on  what  ground  it  refls.  ^ 

Upon  flrift  inquiry,  many,  I  am  afraid,  will  find, 
they  have  done  little  or  nothing  to  the  purpofe, 
and  their  work  is  all  to  be  done,  when  much  of 
the  day  is  fpent.  And  all,  no  doubt,  may  confefs, 
that  their  progrefs  has  not  been  anfwerable  to  the 
time  they  have  enjoyed.  Let  the  time  paft  fuffice 
to   have    been  wafted  in  negligence   and  folly. 


J 


|68  Daliw  of  ike        [SeAm.  :^XXVItt 

Hencefonh  '^  walk  circumtpeGtly,  redeemirig  the 
time/ 

Secondly  :  This  phrafe  imports  fhriideflce  id 
(ave,  and  diligence  to  improve  the  tiifte  itiat  re- 
maim. 

In  vain  you  pretend  to  lament  your  paft.  foUy^ 
unlefs  you  apply  your  hearts^  to  wifdom/'  Godly 
forrow  will  work  in  you  carefulnefs." 

1.  Enter  on  yoar  work  ffeedify.    Do  yoii   aik, 
what  is  your  work  ?  It  is  time  ytm  knew.    Coa« 
fult  God's  word ;    that  will  tell  yow.     The   relig- 
ion of  a  tinner  moft  begin  in  repentance  toward 
God,  amd  faith  toward  jefus  Cbrift  ;   and  it  nmft 
be  perfected  in  the  works  of  faith  and  the  froxts  of 
repentance.     **  Think  then   on  your  ways,  tom 
your  feet  into  God's   teftimonies  ;  make  hafte  and 
delay  not  to  keep  his   commandments/'    No  ioo« 
ger  content  yourfelves  with  difkant  purpofes.-*^ 
While  you  procraftinate,  inflead  of  redeeming  the 
time  you  have  toft,  vou   are  lofing  what  is   left. 
How  can  you  fay,  You  repeat,   that  you  have  tri^ 
fled  fo  long,  if  you  continue  to  trifte  ftill  ?  Hcf^ 
can  you  fay.  You  wifh  to  recal  your  time,  tkht  yoa 
may  improve  it  better,  if  ftill  you  wafte  y^oor  time 
as  before  ?  If  you   think  of  regaining  loft  time, 
make  immf^diate  application   to  your  work  ;  for 
white  you  delay,   time  pafics  off ;    and  the  more 
you  lofe,  the  more  is  to  be  redeemed,  and  tb^ 
fmaller  your  (lock  on  hand. 

2.  Attend  to  your  work  with  diligeftee. 

A  fenfe  of  pad  flothfulnefs  niaft  excite  yoci 
to  feverer  induftry.  The  traVellfcr,  who  lingers  in 
the^orning,  muft  proceed  with  quicker  pace  to 
reach  the  intended  ftage  by  night.  The  Redeemer, 
who  was  always  diligent  in  God's  work,  was  more 
a£live,  as  his  time  grew  fliorter.  "  I  miaft  work 
the  works  of  him  that  fent  me,  while  it  i$  day  : 
The  flight  cometh,  when  no  man  can  work." 


"  What  your  Iiinfl  finds  to  do,  do  it  with  your 
Wight ;  for  there  is  no  work  m  the  graV6.'*  There 
latfe  duties  ^blch  relate  both  to  this,  and  to  the  fu- 
ture tirorld.  Theft  diitics,  conliderfed  iti  relatiou 
to  their  ^ffertnt  ohjefts,  differ  \A  itftp6rta6ce ;  hut 
*ioth  claim  atttentiott*  diligence  in  your  fecular 
Idtities  is  important,  as  a  feturity  again  ft  tempta- 
tions, as  condu&ve  to  yodr  comfort  and  ufefulnefs, 
imd  as  ittdtfded  ih  thfe  ohHjgJition^  to  juftice  and 
tharitjr.  It  therdfd"re,  in  its  cotinexion  and  iiiflu- 
twee,  is  a  fubftantial  pktt  6^  religion.  Diligence 
111  the  wdric  Of  ypat  fouls  i^  the  prineipal  thing  ^ 
fbt  yotrr  future  falvaftioA  is  fo  much  fUfieriar  to  all 
tithet  rntefeft-a,  that  it  is  called,  iThe  one  thing  neeS- 
fai.  However  diligent  you  are  in  your  fecubr 
tellihg,  if,  in  Wie  m^ah  time,  you  negleft  your  fal- 
VatiOtt,  you  oiily  triflt ;  for  **  what  will  you  he 
■p/rbfited,  if  you  gaaft  "^  wh6le  world,  ind  lote 
yourfmil?" 

'Bttiatxmly  JcrveAt,  but  Jteady  in  y6ur  wort 
A  iWavettng  ieal  makes  no  progrefs,  "  The  double- 
ihinded  than  h  uhttaliie  in  %U  his  ways  :  Let  not 
that  ^an  thitd:,  that  he  fhall  obtain  any  thing  of 
the  Lord/; 

htfruitfid  in  feverV  Jood  woA.  Afpire  to  emu 
jtitoce  ilk  holihefs.  ^*Porgeitihg  the  things  which 
are  behind,  I'each  forward  to  the  things  which  are 
before,  and  preft  toward  the  mark  for  the  prize  of 
the  hi^  callitlg/' 

3.  Gttoii  a^ainft  the  thih^,  tVhich  riiyouot 
your  time. 

An  inioknt  hahit  is  iftcohfiftent  with  laudable 
a&ions.  It  creates  imaginary,  and  magnifies  real 
difficulties  and  dahgers.  It  raifeis  a  lion,  or  a 
hedge  of  thorns  in  its  way.  It  enervates  the  pow- 
ers of  the  body,  &nd  ftiipifies  the  energy  of  the 
Uiind* 

AverpUik  humot  is  aftive,  hut  wants  patience. 
It  forms  great  defigtis  with  ton&dence^  enters  upon 
Ga 


470  Duties  of  tht  [Seem.  XXXVIII; 

them  with  ardor,  and  leaves  them  unmatared.  It 
flies  from  objeA  to  objed  with  too  much  rapidity 
to  appropriate  or  retam  any.  Novelty  only  has 
charms  ;  familiarity  begets  indifference.  Time  is 
loft,  becaufe  nothing  is  profecuted  ta  tSc€t. 

An  txctOivGjondnefs  for  company  and  amufement^ 
is  the  caufe  of  much  wafte  of  time.  Diverfions 
may  be  innocent ;.  but  then,  they  muft  be  well 
chofen,  wifely  timed,  and  moderately  ufed.  They 
muft  be  well  chofen-^fuch  as  will  not  exhauft,  but 
repair  the  ftrength,  refrclh  the  fpirits  and  difpofc 
the  mind  for  the  return  of  duty.  They  muft  be 
wifely  timed  ;  for,  however  innocent  in  their  na. 
ture,  they  become  finful,  when  they  occupy  the 
hours  which  ought  to  be  employed  in  the  exercifes 
of  devotion,  or  in  the  labors  of  a  fMrpWprofef- 
fion.  They  muft  be  moderately  ufe4^  lor,  fought 
too  frequently,  or  indulged  too  freely,  thcF  en- 
trench on  duty,  and  beget  a  habit  of  trifling. 

How  many  are  there,  who  tranfgrefs  thefe  rules  ? 
They  know  not  how  to  be  confined  to  their  prop«r 
employment.  They  yield  to  every  little  avocation, 
and  obey  the  call  of^cvcry  fon  of  pleafure.  Their 
vacant  hours  they  give  to  amufement,  and  make 
no  refervation  for  the  culture  of  the  mind,  or  the 
devotion  of  the  clofet  and  family.  If  you  would 
redeem  your  time,  reftrairi  your  love  of  pleafure* 

Beware  of  prefumptiofL  "  Boaft  not  of  tomor. 
row."  Only  the  prefenx  time  is  yours.  Tomor- 
row does  not  yet  exift.  When  it  comes,  it  may 
not  find  you  here.  If  you  fhould  fee  it,  yet  you 
cannot  retain  it.    It  will  be  as  tranfient  as  today. 

4.  Do  every  wprk  in  itsfcafon. 

"  There  is  a  time  for  every  purpofe  3  and  a 
wife  man's  heart  difcemeth  time  and  judgment.'* 
Attend  with  difcretion  to  the  calls  of  duty,  and 
you  will  fave  much  time  and  prevent  much  lo(s. 
It  is  fo  in  your  worldly  bufinefs  :  Make  a  good 
arrangement  of  its  parts,  and   take  up  each  part  im 


Smm.  XXXVlil.3    ChriJHan  Religion.  471 

k9  order,  and  ypa  will  execute  the  whole  with  fa- 
jdlity  and.fuccefs  ;  while  yoiir  improvident  neigh* 
t)or,  who  leaves  all  his  matters  in  cbnfafipn,  and 
takes  hold  of  his  bufinefs  as  it  happetis,  and  ufil. 
ally  at  the  wrong  end,  is  always  embarrafled  with 
cares,  ftraitened  for  time,  and  difappointed  in  thd 

J^cftilt? 

This  attention  to  feafons  is  ho  lefs  heceflary  ill 
the  work  of  yoor  falvation. 

Youth  is  the  mbft  promifing  feafoh.  Theii  the 
work  is  moll  eafy,  and  attended  with*  feweft  ob« 
(Irudions  ;  and  then  there  is  the  faireR  profpe^ 
of  divine  concurrence. 

if  that  feafoh  is  paft  with  you,  take  the  prefcnt  f 
for  the  jfuture  is  uncertain^  and  the  difficulty  of 
your  work  and  the  indifpofition  to  atteitlpt  it  Will 
increafe  by  delay* 

The  time  bf  health  is  more  favorable  thati  a  time 
6f  licknefs  ;  fbr  you  are  how  more  capable  of  in* 
tehfe  thought  and  perfeyering  application,  andbetb 
ter  able  to  prove  your  fihcerity. 

There  are  fome  tendtr  feafons^  when  the  cbn« 
icience  is  awakened^  ferious  fentiments  im- 
preife^  and  good  refolutidns  excited.  Improve 
the/c  feafonsi  Refill  not,  but  comply  with  the  en« 
couraging  motions  of  the  Spirit,  left  ke  retire,  and 
no  more  return. 

^  There  are  feafons  friendly  tb  partiqiUir  auties. 
For  your  daily  devotion^,  chpofe  the  hours,  when 
your  minds  can  be  moft  free  f rotn  the  octupations 
oJF  the  world,  that  you  may  attend  on  Cbd  without 
diftraAion.  If  you  would  advife  oir  feprove  a 
friend,  take  a  time,  wheh  you  (CaH  fpeak  to  hinft  in 
jprivate-^when  you  feel  your  bwn  xhindl  affe£lion« 
ate,  and  think  his  to  be  calm  and  tender-^-whea 
you  caii  addrefs  him  inoffenfively,  and  he  ina/ 
hear  you  difpailionatelyi  In  doing  wd|ks  of  char- 
ity, obfelrve  opport«hities.  There  are  times,  whea 
yeu  can  do  fometbing  for  your  netgbbcllii^  without 
Ggs 


^^^  mtitstffilit       tS^M.XXXVIlL 

ahy  incfohvctjhfncfc'td  ydfi'rfelvies,  ahd  "Wtth^fefffiMte 
betfefit  f6  fcim  ;  y<3u  may  ykW  KJai%Uc1iTacVfc* 
With  fmall  ex^ehfe,  arid  do  hira  hftiifig  ^g6od  ift  k 
•ftort  time.  By  thus  aftetidittjg  to  Afe  fcitbns  of 
€tify,  ybU  toiay  fill  bf)  ycttr  lifte  firft,  add  live  ton| 
1]^^  little  Whik* 

5.  Wifely  divide  your  time  among  your  vhtions 
'i\ities. 

Lawful  things  will  beedme  ttim'tiil  Sh  ynt,  if 
^hey  occupy  your  time  fo  far,  ^is'toeicliat  other 
ififtigs  of  ^gre^fe'r  iiti*pdrtancc.  The  diitffe  df  I'eNg*' 
loh.  are,  Wtififtcfrit  With  each  other,  aaad  tnky  te 
made  to  harmonize  in  praftice*  If  ifaey  itii€thre^ 
it  is  betattfe  yOti  thrb^vtliem  into  ^cdiifufldti,  ^nd 
j^bur  time  ihtbdiiTdYdei*.  Dfllrfbafe  ybtttfeaTdns 
pt&perJy.,  atid  arraffge  ybUr  works  ptiidehtly ;  th^n 
you  will  find  means  for  all  incunibeht  ft^of  Be- 
heficence  itid  righttoufriers  ■;  libet4;y  for  the  daily 
cbcercifes  bf  piety  Uiid  devotion  ;  ieifiire  for'fstmily 
inTlru6fiohs  atid  cbtinfels,  ahd  time  fulRdieiit  for 
the  profecution  of  ybtir  feduhir  lahbfi. 

We  have  feefi  h<!rtr  We  are  to  rcdtefti  iheiSmc. 

IL  We  Vlll  l^ridffy  attend  to  tlie  krguinent  fub* 
Joined,  **  The  days  are  evil.'* 

We  (hall  not  dwell  Ibtig  oft  thts  argtimetrt ;  ter 
It  lias  beeh  in  psirt  ahtScipaWd  render  tSe  prcbcdrag 
branch  of  our  fubjedl. 

Our  diys  may  be  called  evil  in  a  inornl  fehfe,  as 
i^e  havt  done  mbch  ^vil,  arid  there  is  cvilftffl 
iv^ithiii  us*  Some  are  titider  the  full  po^ertaf  ifd* 
I'hcfe  have  ftbt  duly  the  work  bf  religion  to  begin, 
but  mocli  fin  to  reperit  of,  many  vicious  habits  to 
eradicate,  inany  flcrfhly  liffts'to  niortify,  the  work 
of  their  prall  lives  to  iihdb,  afiid*a  new  VbTk  to  afc- 
^omplifli.  They  have  hitherto  been  ttavettteg^ 
a  WroTTg  path,  atnd  their  "guiliy  way  they  muft^tmtd 
back  by  flie  careful  ftcps-of  repentlahce.  We  havb 
all  much  woflc  on  our  harids.  If  we  IxaVe  eXercif- 
ed  repentance  iinto  life,  y^t  our  Vbfk  is%ot*titffi- 


an^  csfflMW4aUiWiqy?«?lW?  to  m^kg.  \ye  iinuQ; 
cleai)fe  (j^ayfiPlyf?,  &^?\  ^^1  ppUH^pn^,  go  o»  19  pgr- 
tf^j^n,  ^n4,  jyly^  dUjgeppe  \0;thf  full  agT^r^i^^ce  o£ 
Iwf  eu  Qy;-  work,  is  ii^jjpp^ff*  ;  uppn  pu^r  fi-^lity 
in  W  4ep6n4^  wr  cpmfgU  h^re,  5>i\4  p^i;  ha^p^p^'fc 
b^r^ft^r.     Npyv.  is   the  fe^fq^i  tq.  pr9vi4fi  fpr  e^* 

ijifty.  TtQrfii^noiy.pfHi'^tije^ray,^  W^lwv(?nc^ 
t^Cfte  to  fparP. 

Q^ri  d4y.^  m;4y  bq  called,  evij,  as  th^y  are  ^1411, 
We  may  fey,  wit^  tbe  patriarch,  •'  F^w^  and  ^yil 
have  been  the  years  of  our  pilgrimage."  Since  our 
work  is  great  and  our  time  fhoi^t,  we  have  need  to 
redeem  the  time  by  a  diligent  application  of  it  to 
the  work  before  us.  A  confiderable  proportion  of 
our  time  is  gone  already  j  If  this  has  been  watledj^ 
how  frugally  (hould  we  ufe  what  remains  ? 

Some  have  arrived  to  that  time  of  life,  which  is 
eminently  called  an  evil  Jay.  It  concerns  them  to 
review  their  days,  prove  tbcir  works,  examine  their 
^learts  and  know  the  coijsJiuou  of  their  fouls.  If 
they  have  been  flodiful  m  bjifuKls,  let  them  now 
become  fervent  in  Spirit,  feiving  the  Lord.  If  they 
have  flept  in  their  guilt;,  it;  is  high  time  to.  awake 
out  of  Deep  ;  for  tficir  time  i^  far  fpent. 

The  days  arc  evil,  as  iniquity  abounds.  Many 
temptations  to  a  wdfte  of  timc>  will  meet  us  from 
the  enticements  and  examples  of  the  wicked,  from 
the  fuggeftions  of  evil  fpirits,  and  from  the  influence 
of  worldly  cares.  Let  us  walk  circumfpeftly  re- 
deeming the  time.  While  the  world  around  lies 
dead  in  fm,  faints  too  cafily  lofe  their  zeal.  When 
the  foolifh  virgins  flept,  the  wife  flumbered  with 
them.  Let  us  not  flecp  as  do  others,  but  watch 
and  be  fober. 

The  days  are  evil,  as  this  is  a  ftate  of  mortality. 
We  arc  fubjeft   to  afflidion  and  expofed  to  death. 
Qur  fellow  mortals  are  dropping  around  us  ;  ani 
C  c  3 


\ 

47^  J>utU$9fae.&i:.    [Sbmi.  XXXVIU^ 

we  are  foon  to  fall.  Our  lad  day  is  at  hand  ;  we 
are  not  fure  of  another.  What  time  maf  be  aim 
lowed  us»  let  us  wifely  improve,  in  examining  our 
hearts^  correQing  our  errors,  repqiting  of  our  fins^ 
^mending  our  Hves,  cultivating  reHgion  in  our^ 
felvet,  promoting  it  among  others^  and  feeking  the 
shercy  of  God  for  our  own  and  the  common  falva* 
tion.  Thus^  when  the  time  of  our  departure  is 
come,  we  may  adopt  the  language  of  the  Apoftle  ; 
*'  I  have  fought  a  good  fight,  I  have  fi^ilhed  my 
courfe,  I  have  kept  the  faith  :  Henceforth  thero  (^ 
^d  up  for  me  a  crown  of  righteoufnefs/^. 


SERMON     XXXIX. 


mp 


.    SHIESIANS  V.  i«w 

Jhi  ht  not  drunk  mth  wine,  wherein  is  exufi. 

Drunkenness,  though,  ii^  gcneiw 

^I  difallowed  among  the  Heathcx^,  was  admitted 
in  their  Bacchanalia^  as  an  expreQion  of  gratitude 
to  the  God|  who  gs^vc  them  wine.  This  Pagan  rite 
the  Apoftle  fecms  to  haye  ia  bis  mind,  when  he 
i^ys  to  the  £phe(ians»  newly  converted  to  the  re- 
ligion of  Chrift,  "  Be  not  yc  drunk  with  wine^. 
^herein  i$  exccfs/'  diiTolutenefs  and  luxury,  ^<  but 
be  filled  with  the  Spirit/'  Inftead  of  thofe  wild 
and  brutal-  indulgenci^s,  by  which  you  once  pre« 
tended  to  exprefj^  your  joy,  feck  the  fober  and^rar 
tipnal  pleafures,  whigh  are  communicated  by  the 
boly  Spirit. 

The  oppofitibn  here  made  between  being  filled 
with  winfy  and  filled  with,  the  Spirit,  flieurs  that 
drunkennefs  is  inconfiftent.  with  the  pure  religioQ 
(aught  by  the  gofpeU 

We  will,  Sr^i  confider  th^  nature  and  extent  oC 
this  vice  ;  and>  theq^  reprefent  the  guilt  anddauget 
which  attend  it. 

I.  We  will  confider  the  nature  and  extent  of  th^ 
$n,  which  the  Apoftle  calU  drunkenne£s% 

**-8r  not  drunk  with  wine/* 


476  puties  of  the         [S^rm.  XXXIX. 

The  Apoftk  does  not  m^n  to  ^ebar  Chrifttans 
from  all  ufe  of  wine  and  other  fpirituous  drinks  ^ 
for  "  every  creature  is  good,  and  nothing  to  be  re- 
fufed,  if  it  be  received  with  thankfgiving."  He 
advifes  Timothy  to  "  ufe  a  little  wine  for  his  ftom- 
ich's  fake."  God  caufes  the  earth  to  Ining  forth 
wine,  ivhich  rejoices,  as  well  as  bread,  which 
jttrengthens  the  heart  of  man.  It  is  not  a  life  of 
au fieri ty  and  mortification,  but  a  life  of  ra.tional 
fobriety,  which  the  gofpel  enjoins.  We  are  not  to 
emaciate  the  body,  and  extinguifli  the  glow  of 
health  by  an  abftinence  from  innocent  delights  ; 
but  to  keep  under  the  body  and  bring  it  into  fub^ 
jeftion..  by  an  alDllinence  from  fleflily  lufts. 

"  Takie  heed  to  yourfelves^  fa^ys  Qur  Lord,  "  left 
at  any  ume  your  hearts  be  overcharged  with  fur^ 
foiling  and  drunkennefs,  and  the  cares  of  this  world." 
The  ufe  of  meat  and  dritik  is  to  fupport  and  cpm.- 
fort  the  body.  Whatever  is  more  than  thjefe,  ma)r 
be  called  excefs. 

Of  intemperance,  as  of  other  vices,  there  are  va- 
rious degrees.  The  higheft  degree  is  fuch  an  in-^ 
dulgcnce  as  fufpcnds  the  exercife  of  the  meniaj 
and  bodily  powers.  It  is  this  idea,  which  is  ufu- 
ally  attached,  to  the  word  dmnkcnncfs.  ^nd  fome, 
who  are  wholly  under  the  dominion  of  a  fordid 
appetite,may  perhaps  think  themfelves  temperate, 
b^caufe  they  feldom  or  never  run  to  thi^  grofs  ex- 
ccfs.  But  remember  ;  as  you  may  be  gujUy  of 
murder  without  taking  away  ypur  neighbors  life, 
and  of  injiiftice  without  burning  his^  houfe — fo 
you  may  be  guilty  of  ii^temper^yite  without  tranf- 
forming  yourfelf  intc>  a  beaft.. 
.  If  by  the  indulgence  of  your  aj:>peti^e,  you  unfit 
your  bo/dy  for  the  fLTvice.  of  the  ^oind,  or  yoM 
nikid  for  the  ferrice  of  God — fo  wafte  ypur  fqb- 
fiance,  as  to  defraud  your  f^tnily  of  a  m^jnteoar^ce, 
or  your  credi'ors  of  their  dues — become  enflaveci 
to  a  fenfual  habit.,  and  fafcin;aited  to  dilTpJute  com- 


w^nyrr-zx^  divetttd  from  tjxe  dmies  of  r^igion,  pjr 
tbq  b«ifine(s  pf  ypw  worldjjc  qailuigTrr^al^^^ 
frinwjal  defir^  and  ^xcUe  guilty  p^Jipi^r^^pif y 
jour  cpnfpience,  exth^guiih  the  leutimon^s,  pf  hpft^ 
pr  smd  baiMfl^  the  thoughts  of  futurity  ;  ypij  c|i;e 
chai^eabk  with  a  criminal  ejfccfs.  Though  th^ 
.^prld.  perhaps,  wiU  not  ftigaxiati?^  ypu  a3,  a  dr^j^lf-r 
^d,  yet  you  are  uot  far  from  tl^at  odiou?,  chf rac^ 
ter.  Tiiy  who  ferve  divers  luil3  ^d  plefCtupeSfr- 
^bey  who  are  giveijt  to  appeiit^— rthey  wljp  s^f^ 
i^jighty  to  drink  wine,  and  men  of  ftrengthjto  xf}'m^ 
gle  ftrong  drink — they  who  t^rry  long  ^t  the  win^ 
ajid  go  to  feek  milled  wine^-r-they  wija  rife  up  ear- 
ly that  they  may  follow  ftrong  drink,  and  cominije 
yntil  night,  till  vii;ie  iufl^me  thcm-r-iu  a  wprd, 
tbey  who  make  provifion  for  tbe  flefli  to  ful&I  ibe 
luRs  thereof,  faU  und^  the  coi^demns^tion  of  (bripr 
turo,  a3  \Kcll  a.s  ^h^  ^.ttrogipus^  4o;pWd^  I  prpr 
ceed, 

IL  To  reprefeut  the  gi^^ilt  aod  ^axigtx  wl^ich  at- 
tend the  vice  undfsr  coniideraiipjQ. 

t.  This  i5  an  ungr2^t^i4  abyfe  pf  G,0(i'2^  bounty, 

God  give^  us  5JI  things  riphly  to  enjox,  and  fills 
our  h^axts  with  food  and  gladpefs.  He  not  onJy 
ajlow^  us  neceflary  fupplies^  but  indulges  to  us  9« 
thoufand  corofprtSr  A  rich  variety  of  creai2;ur€S  he 
hs^a  put  i^nto  out  ha^ids,  fom.e  fox  our  fupp9rt,  oth- 
ers foj;  Q^r  delight.  Aijji  ihaH  we  abufe  to  his  di^. 
honor  the  fr,uita  of  his  Ipjeneficencc,  wbidi  are  giv- 
^p  tp  fl^reugthen  our  faculties,  gladden  ovif  beaxl^ 
and  awaken  our  gratitude  ? 

ss.  This  viqe  divefts  the  man  of  bis  pative  djgn^p 
ty,  2^nd  Cnks  him,  below  the  brutal  herds. 

'*  Wi;3e  takes  away  the  heart'*-:-the  undetfland- 
i«g,  wbijch  gpnftitutes  the  man^  It  i^  gnjy  rj^afofi 
and  fpe^ch,  which  ra^ifft  rnaf>  above  the  animal 
tribes.  While  thefe  powers  are  fufpeuded',  what  is. 
he  better  than  they  2  Map.,  brutalized  by  iutpm- 
pcrance,  is  really  motft  d^rpicable,  tha;^  the  native 


4^ft  JXutics  of  the        {;S£Rm.  XXXIX. 

brute.  The  latter  obeys  ;  the  former  contradi^ 
the  nature,  which  God  has  given  him.  The  one 
appears  in  his  proper  form  ;  the  .  other  aSumes  a 
snonftrous  figure.  His  motions  are  wild,  his  vif. 
age  di&orted,  his  converfation  filly,  his  manners  ri- 
diculous*  Could  the  drunkan)  in  a  fober  hoar 
have  a  view  of  himfelf,  as  he  appears  under  the 
power  of  intoxication,  and  be  permaded,  that  tbit 
uncouth  and  antic  figure  is  really  fdmfflfy  he 
would,  unlefs  fliame  is  extinguilhed,  blnfii  to  be 
feen.  He  would  letire  to  obfcurity,  confdous  of 
his  fall  from  manhood. 

3*  This  vice  is  injurious  to.  the  bod^,  as  well  a$ 
mind. 

It  benumbs  the  fenfes,  enervates  the  limbs,  palb 
the  appetite,  breeds  difeafes,  areates  dangers  ani} 
haftens  death.  ^*  Who  hath  woe  ?  Who  hath  iox^^ 
row  ?  Who  hath  contentions  ?  Who  hath  bab- 
bling ?  Who  hath  wopnds  without  caufe  ?  Wha 
hath  rednefi  of  eyes  ?  They  that  tarry  long  at  tb^ 
Vine  ;  that  go  to  feek  mixed  wine."^ 

3.  This  confumcs  mens*  fubfts^nce* 

Wh<m  we  fee  one  given  to  intemperance,^  we  at 
once  prediA  his  poverty,  and  we  truft  him  with 
caution,  <^  Th^  drunkard  and  the  ghittoix  (hall 
come  to  poverty,  and  be  clothed  with  rags/' 

We  think  the  man  unhappy  whofe  fubftaajce  11 
deftroyed  by  fire.  More  wretched  is  h?,  whofe  cCi 
fate  is  confumed  by  his  luft.  If  this  man  has  any 
fenfibiKty  left,  how  m^ft  hi;s  conftienee  reproach 
him  ?  How  muft  the  cries  of  a  helplefs  family 
pierce  him  ?  How  muft  the  demands  of  his  dil^p« 
pointed  creditors  confound  him  ?  With  what  (hame 
muft  he  refleQ  on  the  infamous  exchange ii||^ich he 
has  made  of  a  decent  fortune  for  a  tranfient  pleaf. 
ure  ?  How  muft  it  gall  him  to  fee  ftrangers  in  pofler. 
fion  of  the  inheritance  which  he  received  from  his. 
father's  induftry,  and  has  alienated  by  his  own  fol- 
ly ?  How  muft  it  mortifjr  him  to  think  that  he  u 


ItiiM.  XXXIX.3     Chrifiian  Religion.  475 

^umged  from  a  man  of  reputable  bufinefs,  to  a 
ipirerable,  reeling  drunkard  ?  And  that  they  who 
osce  approached  him  with  refpedt,  noif  point  at 
|iim  with  the  finger  of  contempt  ? 

But  this  is  Qot  the  worft  of  his  cafe  ;  for, 

5*  He  has  wafted  his  eonfcience  as  well  as  his 
fubftancct 

Dead  to  the  feelings  of  honor,  the  obligations  of 
virtiie,  and  the  apprebenfions  of  futurity,  he  pro<# 
ceeds  in  his  guilty  courfe,  without  fear  or  re(Lraint« 

Ye,  who  have  addided  yourfelves  to  plea  fu  re  and 
gaming,  to  diflblutecompany,  and  the  free  life  of 
nrong  drink,  inquire,  whether  you  cannot  perceive 
fome  unhappy  effeds  of  your  indulgence.  Is  net 
th  e  love  of  mefe  fenfual  objeds  growing  upon  you, 
an^  gaining  a  more  abfolute  dominion  over  you  ? 
Are  you  not  more  indifferent  abot|t  the  concerns 
of  immortality,  than  ^ou  were  formerly  ?«-*Is  not 
your  confcience  more  unfeeling  to  guilt,  and  l^fs  apt 
CO  rebuke  your  unworthy  conduQ  ? — Are  you  not 
more  negligent  in  attending  tbe  duties  of  the  ciofet, 
the  family  and  the  fanduary  ?-*-Areyou  not  more 
difpofed  to  make  light  of  religion,  to  cavil  al  the 
fcriptures  and  to  defpife  reproof  ? — Can  you  not 
snore  eafily  flatter  yourfelves  with  fafety  in  a  way  of 
^,  and  with  a  hope  that  the  threatenings  contained 
in  the  Bible  will  never  be  executed  ?  Can  you  not  re- 
member fht  time,  when  yeu  would  have  (kuddered 
^  hear  thofe  licentious  opinions,  wh^  now  yoa 
\iflen  to  with  pleafure  ;  and  to  think  of  fuch  ftu^ 
pidity  of  foi^l,  as  you  now  really  feel  ? — Is  this  a 
juft  defcription  of  your  ftate  ?  Then  inquire  from 
What  caufe  this  increafing  irreligion  and  impietjf 
have  proceeded.  You  need  not  be  long  in  doubt. 
Your  own  experience,  if  you  confult  it,  will  coa. 
$rm  the  truth  of  the  fcripture,  which  defcribes  the 
|he  fenfual,  as  hating  inftroQion,  defpifing  reproof, 
^coffii^  ^  reliflnon,  and*  flattering  themfelves,  tba| 


^8o  -Rtrfi^  e/**^        l^W'.  WMlk 

|hcy  Chall  We  peace,   tlvv^gh  (jhcy  a^df^LtiUcfta, 
l^cfs  tQ  tbirft. 

6..  Intei^perauce  geneatea  pth^  vicci-rrippLjyrQ 
luftings,  angry  pillions,  pr^fi^n^  la^igu;>ge,  ifxtoli^^ 
manners,  obftin^cy  of  heari;!;  ajnd   qpufefl[>gt  9^  re* 
proof.    "  Lpok  not  upon  t^e  wtae,"  fajcsi  Sermon, 
**  wl:^en  it  is  red,   when   it   givcth  its  col^r;  19  (^ 
f i^p  ;;  for  tlwe  eyes  (b^l  l?eM^  a  (bagg^^^ojif^n, 
^;t^d  thine  heart  flp^li  uuer  perv^fq  ihiug^  ;  y^a, 
thou  jhalt  be  asi  hp  tb^t  liet^  dp^t^  tP  U>^  P¥<^^  f^ 
^hiq  fe^,  or  as  he  that  Ui^tb  upop  t^e  top  <^  9  9?^- 
They  have  ftrlclfen  me,  tho^  IhaU  f^y,  ani  I  wa;i 
»ot  fi«^k  ;  they  ha.ve  Ipteatei)  me,  ^nfl  1  felt  it  n,0U 
l^hen  fhall  I  aw^ke  ?  I  will  feek  it  yet  5^13 in." 

7.  Iute;a)peraAce  has  mq^  la^e^^t^b^q  effefts  oi^ 
families. 

It  i^bverts  OKde^  aod  gavernmeut.  llfivft  &ali  ^ 
|nan  <:pmmand  his  cbiidren  ai^^  ^  h<^itffW?^4» 
lyiien  be  I^as  not  reaCon  and  virwe  enough  K%  c^ffl?^ 
^an4  bit»ifelf  ?  |iow  fhaU  be  gov^rn^  their  21^91^5,^ 
when,  he  i^  eufl^ived  tc>  his  own  paflions  ?-  \i  (p^-' 
^ime$.,  in  a  ferious  frame,  he  ij3((;iilcates  oil  thfOfi 
|he  ^ties  of  reUgion,  his  (hot^king  c^p^plc  de£ea^ 
J^is  good  exhortaii.Qfts.  The  p^reijt,  lyh/p  %ycy^^4  ^ 
regarded  in  his  ftat^pn,  mi^ft  q^ake  ^  a3^^E^  and 
inftruftions  agree. 

The  goveynrpcnt  which  an  intefijp^at?  ^a^.  ea^r 
ercifes,  is  too  paiQ^on^te  ^od  v^^tojf),  tof^.  Hi)|Le^/]jr 
^nd  incqnfiften;  to  be  revered.  Govenunen^  to  i^ 
fflScaciofis,  THuQ;  be  ?ahn  and  rafioQali. 

What  d«vo4on  can  tberc  be  io  a  fowily*  ^J^^sPife 
b^a4  is  givea  to  inlemper^nce  ?  He  is.pftep  ^bfenfc 
^t.the  hours  of  prayer.  If  he  is  prejfent,  bs  i*  i% 
capable  of  Leading  in  tbe  fpleamity.  His  fri)&i^ 
Jv^bit  renders  him  indifferent,  s^n4,  by  cjfippees,  a^ 
vcrfe  to  the  f^cred  exercife.  Yoq,  may  dpi^b^^, 
jiecoUecl  inftances  of  tbc  difcoajtixiu^qe  o|  ftroi^ 
^ovfhip  from  this  unhappy  caufe.  Sp^ne  wbQ. 
bave  early  begun,  and  for  a  lime  obferved  ibis  im-t 


pbitUht'dniy,  (Aling  '  into  Ifcentious   cbhneixiem^, 
la^e  ihteniiitfcid,  ^nd,  lat  Ihft,  laid  it  aiide. 

Thfs  Vide  defth^ys  ^meftic  ^eaide  ^nd  tratfquil;. 
Hfy.  The  ^fn^  atidf^lrtl  to  it,  grows  Fraaiou^v 
f^evifc  Shd  fretful.  Hfe  'falls  out  tvith  his  btft 
frfefAfe,TiaIli!y  ctehdfetths  ttietr'tttiitftie^t,  atid  even 
their  irldft  prtiifeht  trehafviw,  is  tfeaf  te  rfeafod^ 
^rns  1¥ftraiht  aild  ffefchts  aflvide.  He  confiden 
ih  (ihtnWHs  thbft  Vho  ftck  his  irtKWte^  ^d  ttiifk 
tiikejj  th&ir  icHid  offices  is  'tclkchs  of  hatred. 
^  Hfe  taaices'ill  atomid  him  unhappy,  and^thcffc 
thfe  tifoftfo,  Who  ft^^  in  the  neaVeft  relation* 
Wh^^Ke  1^  abTeWt,  hdv'amcidlis  attethfej^,  Idft  hfe 
faAl  fiito  tettiptiatibn  atfd  ^  fftare'  ?  What  paiti  thfejr 
feel,  Vhen  he  ^oatns  ddt  hfe  bWh  ^a^tne  ?  Ht?^ 
ffley  ^fli  to  cCj/hceal  from  'the  worM  ithfe  iiffrfmy; 
which  hfe  Betrays,  and 'at  which  hfr  canndt  Wu!h  f 
Whdh  he'i'etuTrrt  ftom  ^bfoad,  h6v  F^aiTtil  iiri 
they,  Teft  *he  dome  chai^d  with  p^cfh  tohe^ec 
but  on  his  botifelioM  ? 

This  fti'birtttgs^amily  diftiefs.  it  btgets  tiegli^ 
gctlce,  iritehtrptS  bufinefs,  flackens  indnftly,  ob- 
ftrufts  eBtrcation,  ^d  fptcads  difcdtragement  and 
latt^dr. .  Whtlfe  the  iiltctnperate  bottfeholdyr  h 
mdulgi'rtg  %imfelF  abroad,  his  failiily  at  home  aYb 
AriferAfc^dr  Want  df  the  comforts,  which  Ws  la* 
bt)r%ould  provide,  arid  his  Frugality  ftloiild  pre* 
fferVc";  ^ndliis  children  are  rtinning  wild  forwarvt 
6f  pat^etitlal '^ifdom  and  virtue  to  guide  and  reftraiti 
th^eim. 

^8.  The  fcripture  abounds  in  the  moftTolemti 
warnings  againil  this  fin. 

**  Woe  to  th^m,"*  fays  ihe  proflhet,  **  who  are 
mighty  to  drink  wine— the  harp  and  the  vidl,  the 
tablet  and  ^he  pipe  are  in  Acir  feaffls  ;  Imtthcy 
i^egardtiot  the  work  df  the 'Lord,  nor  confider  the 
operation  of  his  hands,"  OurSavior  cautions  us, 
that  **  we  be  not  at  any  time  overcharged  with  fur- 
fertiYrg  tmdMmrikennefs,  left  the -day  of  the  1:0x9 


|ftt  Dtaies  o/tke        (^erjex.  XXXIX; 

cdme  upon   us  unawares/'    St.  Paul  fays   to  th« 
komam,  **  Let  us  walk  honeftly  as  in  the  day,  not 
in  rioting  and  drunkenners,  but  put  yt  on  the  hord 
jefus  Chrift,"     He  Tays  to  the  Theffalonians,  «  Ye 
are  children  oiF  light  and  of  the  day ;  we  are  not  of 
the  night  nor  of  darknefs  ;  therefore  let  us  not  fleej^ 
as  do  others,  but  let  us  watch  and  be  foben     For 
they  that  fleep,   fleep  in  the  night ;    ah4  they  that 
be  drunken,  are  drunken  in  the  night ;  but  let  oi 
who  are  of  the  day,  be  fober/*     *«  The  time  paft  of 
our  life,"  fays  St.  Peter,   **  may  fuffice  us  to  have 
wrought  the  will  of  the  Gentiles,  when  we  wal|Led 
in  excets  of  wine,   revellings,  banquettings  and  a^ 
i>ominabIe  idolatries — I  befeech  you,   that  ye  ab^ 
(lain  from  flelhly  luOs,  which  war  againll  the  foul/ 

They,  who  are  "  drunk  with  wine,"  cannot  *•  be 
filled  with  the  Spirit."  Drunkentiefs  and  revelj. 
ings  are  works  of  the  fleQi ;  thefe  are  cCmtrary  to 
the  Spirit,  whofe  fruits  are  moderation  and  temper^ 
ance.  They  who  "  walk  in  the  Spirit,"  will  **  not 
fulfil  the  lufts  of  the  flefli."  And  they  who  ''  walk 
in  ungodly  lalts,  being  fenfual,  have  not  the  Spirit/^ 

This  fin  is  of  a  hardening  nature,  and  recovery 
from  it  peculiarly  doubtful,  becaufe  it  is  more  op-» 
pofite,  than  mod  others,  to  that  work  of  die  Spirit, 
by  which  finders  are  avi^akened  to  convi&oft,  ana 
renewed  to  repentance^  And  it  is  an  obfervabi^ 
but  melancholy  truth,  that  few,  once  enilaved 
to  it,  return  to  a  life  of  fobriety*  If  now  and 
then,  awakened  to  a  fenfe  of  danger,  they  re* 
folve  to  efcape  from  the  fnare,  they  are  again  tB^ 
tangled  therein  and  overcome.        ^ 

Finally  :  Confider,  that  this  fin  mtift  be  re« 
nounced,  or  the  end  of  it  Will  be  death.  "  Notlu 
ing  can  enter  into  heaven^  that  defiles  or  works  a- 
bomination."  "  Be  not  deceived — drunkards  fliall 
not  inherit  the  kingdom  of  God."  "  The  end  of 
all  things  is  at  hand  ;  be  fobcr,  watch  unto  prayer^ 
and  Jet  your  moderation  be  known  unto  all  m^i*'^ 


St&M.  XXXIX.]    CAriJUanlUiigUn:  4(3 

**  Bleffed  is  that  fervant,  whom  his  Lotii  when  he 
cometh,  (hall  flod  wafching.  But  if  the  evil  fer« 
vant  ihall  fay  in  his  bcatt,  My  Lord  delayetb  his 
coming,  and  fliall  begin  to  eat  and  drink  with  the 
dranken,  his  Lord  (hall  come,  when  he  looketh  not 
for  him,  and  fhali  cut  him  afunder  and  appoint 
him  his  portion  with  hypocrites/' 

I  have  ftated  the  nature  and  reprefented  the  dan« 
ger  of  intemperance.    Hair  and  take  warning. 

Abftain  from  the  appearance  of  evil ;  avoid  the 
company  of  the  diflblute  1  be  on  your  guard  in 
times  and  places  of  temptation ;  refift  the  begin* 
nings,  and  fluin  the  occafions  of  fo  dangerous  a 
vice.  Be  diligent  in  the  duties  of  your  calling,  and 
daily  commit  vourfelves  to  divine  prote&ion. 

Let  the  profeflbrs  of  religion  decline  tbofe  liber« 
lies  which  might  diflionor  their  charader,  wound 
religion,  or  embolden  the  licentious. 

To  conclude  :  Think  not  that  drunkennefa  is  the 
only  fin  that  endangers  mens'  fouls  :  Know  that 
no  unrighteous  man,  in  whatever  refped  he  is 
fuch,  can  inherit  the  kingdom  of  God. 

When  you  look  on  a  drunkard,  you  view  him  with 
a  kind  of  horror.  You  wonder  that  he  can  pur« 
fue,  without  remorfe,  a  courfe  fo  dellrudive  of 
health,  fubftance  and  charader,  and  fo  fatal  to  his 
foul ;  and  that  neither  the  warnings  of  others,  nor 
his  own  experience,  nor  the  admonitions  of  fcrip« 
tore  can  have  any  effed  to  make  him  wife.  But 
turn  a  thought  on  yourfelf.  Is  there  no  iniquity 
in  you  ?  Confider,  that  every  allowed  and  cuftom- 
ary  in  excludes  from  heaven.  Perhaps  you  are 
not  intemperate  :  But  if  you  are  unjuft,  envious, 
malicious,  uncharitable,  impatient,  difcontented^ 
or  in  any  refpeA  vicious,  you  are  as  really  unfit 
fo|;  heaven,  as  the  drunkard.  And  you  can  no 
more  be  faved  without  repentance,  than  he.  And 
repentance  in  vou  muft  be  the  fame  thing  as  in 
ilim.    It  muft  be  a  change  of  heart  from  t)ie  love 


iH 


j>utkt^vke,  t^     lJS(kkii.  XXXIX. 


of  fin  t4»  the  I(ive  of  fij^htMaffaets.  IttAuft  b^  i 
Tenbvariofi  ito  the  ^irit  of  tile  ihilld,  ^  ^hoVindSifg 
ef  tbe  oid  ^ati,  iLi^d  Mi  afiteft^i^g  off  the  iiew. 

Think  hot  ydtn-feif  MdiWce^hcfd  in  %  dSbdarfi 
<»f  this  kihd,  tieed:tif4^  yoft  Mt^ri^^  ikdrtii^aid; 
bat  ittmdmbef^  ihut  the  f^iAe  ^c^|,  i^Mbh  cti^ 
eludes  the  drunkaf^A,  e^elttdefi  ^^ty  ftliAtftaal  fift;;. 
tier  htOk  ^h  kivij^d^dili  ^  h^vto^  Whilfe  ^dti  wifli 
your  itttempeVate  fceighbd^  wohid  l^i^y  tfii^  d$& 
oouif^^  ipply  It  y^Mitfttf;  WfciU  yoii  #iA  he 
vot»l<d  amtstid  hb  W4Vs,  iK«iehd  yM¥  owi^.  K«t^ 
yonrfdffi^oiAiydufk^^iy,'an^1af  libi^  ^e  ISA 
which  tba%  befets  >du.  Fdir  thfe  W¥&^  ^  Q6A  H 
itoveated  from  h^ven  agaii«ft  fcHuD^JfMfiiltt^fs 'litii! 
unrigfateoiif^efs  ctf  ineft. 


^  JB  i  M  O  »      XL: 


kyiissiAxs  V.  t9. 
BeJiUei  with  the  Spirit* 


i, 


LNT£MP£IUNC£,  thougM  geiieral^ 
iy  C0W(ifl9ii|c4  nrn^ng  tile  Heathens,  iya»  allbveA 
jjB  foi^  of  l^eir  fofUval  fdlemmties.  Left  the  nehr 
jQ^mtv^rts  inJ^^f^im  Obouid  retaiii  i  ofage,  whicb 
^^ beca  ie^iMda part . dF  religton;  the  AtMoftlb 
^ves  tib^m  this  cAulSan^  ^*  Be  not  drank  Wich  w\w^ 
irhorein  is  f xcefs/'— -In  ot>pofithm  46  ttdiig  filled 
wilh  ime,  hejeukdioxts  them  to  b^    «' filled  liriDi  the 

WiC  will  inquire. 

What  is  intended  hf  llie  iSjpirtif  •    What  is  imj^U. 
jld  in  being j|ii[^eJ  with  the  Spirit*    And^ 

Jiy  what  mca^s  we  nlzLy  bbtain  this  privilege.  . 

I.  What  is  intended  by  thie  Sj^rU,  is  dur  jfiirft 
Inquiry.  .        \     . 

The  word  i^Vii  is  in  fcripture  ikfed  in  raridiM 
jfenfes — for  a  human  £bul — an  slngd— the  Deity; 
But  wSien  it  is  ufed  indefinitely,  as  in  the  text,  we 
^e  in  ndoft  infla^oes  to  underftand  hy  it  that  di« 
irine  perfon  who  by  way  of  emineiice  is  called  the 
Jo^  S^iril^  and  whb  is  reftfefemed  as  dwelling  ia 
^he  hearts  of  good  men,  to  excite  in  them  pure  a£« 
fedioilaialid  ^ft  them  in  religious  diUies;^ 
Htt 


486  Jhti^ojikf  [Sjiric.  XL; 

«  The  Lord  our  God  U  one  Lord.**  And  we  art 
to  admit  no  conceptions  of  him  inconhllent  with 
his  unity.  But  the  fcriptinre  fpeaks  of  a  threefold 
diftindion  in  the  godhead,  under  the  names  of  Fa^ 
thcr.  Son  and  Spirit,  to  each  of  which  it  afcribes  di- 
vine and  perfonal  properties.  We  may  therefore 
be  allowed  to  call  them  divine  ferfins,  only  uking 
care  that  we  entertain  no  ideas  repugnant  to  the  u- 
nity  and  perfedion  of  the  godhead. 

What  this  diftinftion  is,  we  cannot  comprehend. 
It  is  fuflBcient  that,  on  this  infcruuble  failed,  we 
retain  the  language  of  holy  writ,  and  fpeak,  not  in 
the  words  which  man's  wifdom  has  invented,  hiU 
in  the  words  which  the  holy  Ghoft  has  taught. 

The  gol^l  reprefcnts  each  of  thefe  divine  per- 
fons  as  fuftaining  a  diftinft  part  in  the  ea>nomy  of 
^ur  Calvation.     **  We  have  acceft  to  Cod,  through 
Chrift,  by  the  Spirit."     The  plan  rf  BWtfi's  re- 
demption origiaated  with  the  Father,  who  ^ve  \m 
only  begottm  Son,  that  we  might  live  thrtm^hiffi, 
rThe  execution  of  this  plan  is  committed'to  theSon^ 
who,  being  manifefted  in  our  flefii,gav«  hiirfeif  up 
to  fuflPer  ifeaih  for  our  Cns^  and  afterward  arote 
'£romi:hejdead  and  afcended  into  heaven^  where  he 
makes  interceffion  for  us  :  And,  when  the  time  for 
the  continuance  of  the  human  fucceffion   Audi  be 
c!(rfed,  he  will  appear  to  adminifter  the  grand  af- 
fairs of  the  ^nal  judgment.     The  holy   Spirit  is 
lent  forth  from  the  Father  to  apply  tl^  redempiioa 
which  Chrift  has  purchafed.    For  this  ted  he  con* 
vinces  men  of  fin,  renews  them  to  repentance,  and 
dvrelb  with  the  humble,  difpofing  and  affifting 
them  to  the  duties  of  the  Chriftian  life. 

The  Son  of  God  is  now  on  the  right  hand  c^the 
majefty  in  heaven  ;  there  he  intercedes  for  us,  to* 
ceives  and  oflFers  our  prayers  and  obtains  for  us  the 
remiflSon  of  our  *£mis»  in  virtue  of  bis  facrifice  OAce 
o£Fered  on  the  ovOi. 


Biaic.XL;]         CMriJlian  Rdigm.  4tf 

The  Spirit  dwells  with  believers  to  lead  them  in« 
M  truth,  help  their  inSmiities,  ftrengthen  their  good 
refoluttons,  and  prefenie  them  unto  falvatioa. 
-  The  Son  is  ^ut  high  prieft  appearing  fbr  us  iik 
ihe  temple  c^  God  and  oflFering  incenie  with  out 
)£Hrajers.  The  Spirit  is  our  comforter  and  help^ 
tr  to  work  in  us  according  to  God's  good  pleafure^ 

As  Chriftians  are  called  "  the  temples  of  the  Ho«- 
ly  Gb6a/'  Who  is  faid  to  «*  dwell  in  them  /'  fo  whea 
Aey  ate  Exhorted  to  be ''filled  with  the  Spirit/*  thae 
divine  Spirit  which  in  tpxc  believers  is  the  princi- 
pic  Of  hi^nefs,  ftreagth  and  comfort^  muft  doubt, 
lefs  be  intended* 

God,  in  regard  of  his  effendat  and  providential 
prefence,  is  **  above  all,  through  all  andin  us  alL^-^ 
^*  He  befets  us  before  and  bdiind  ;  he  pofieflfes  our 
teins/'  Somethiitg  therefore  very  different  from 
this  muft  be  intended,  when  we  are  exhorted  to  be^ 
•*  filled  with  the  Spirit.**  The  phrafe  muft  refpeft 
foiiie  moral  and  holy  influence. 

-  The  manner  in  which  the  Spirit  operates  on  the 
human  miik),  we  can  no  more  explain,  than  we  can 
ckplain  the  operations  of  nature  in  the  produ&ioa 
^  vegetaUt  fruits,  or  in  the  formation  of  animal 
bodies.  But  as  obfervation  teaches  us  the  latter, 
fo  revelation  affures  us  of  the  former.  If  we  believe 
that  God  is  a  perfed  being,  we  muft  believe  that 
fae  can  influence  the  fouls  which  he  has  made,  in 
a  manner  agreeable  to  the  natures  which  he  has 
given  cfaem. 

The  Spirit  was  granted  to  the  apoftles  in  an  ex- 
traordinary meafu  re:  They  were  fent  forth  to  preach 
a  religion  which  contained  many  wonderful  doc« 
triAe»--^a  religion  which  was  in  many  refpe^  op- 
pofite  to  the  common  opinions  and  prejudices  of 
Jews  and  Heathens— hi  rdigion  which  crofled  the 
corrupt  hnmors  of  mea--a  religion  deftitute  of  fee* 
ular  fupport,  and  likely  to  be  perfecuted  by  the 
pow«rs  of  the  world.  This  religion  tbey  were  to 
H  H  ^ 


^8|  Puiies  oj  tU  jfSf  mc.  XU 

pr9pag|ite  among  the  nations,  of  d^  cactii,  wkoh 
)^g(i^es  were  as  cJiverfe  as  their  fciiUtiient».      I9 
order  to  a  fuccefsfijil  execution  of  this  ardvou&com^ 
fniOion,  it  was  neceflary,  that  they   Cbould  be  in« 
(pire4with  the  kiK)wledge  of  divine  «iy(Uries;th4$ 
they  fkould  he  fecured  from   capital   intftakef  ia 
communicating  theiir  heavenly  doftrint^  5  that  th^ 
ihoold  be  endned  with  the  gif^  %i  toAgWf)  fp  a^  to 
preajpb  intelligibly  to  all  in^ ;  that  they  fliomld  b9 
fursiihed  with  a  power  t9  work  miradks  ia  con€r^ 
motion  of  ihe  religion,  ivbiqh  ib^y   pKiwhtti  s  aO<t 
U<4t  tll^y  i^vould  he  divinely  fupported  i|ii4^  «U 
the  trials  which  attended  their  work«    Accordingly 
^6  gnd,  that  tiiey  veie  filled  with  miract^lons  ^ts 
and  powers, ;;  s(Dd  that,  in  ooafequence  <£  their  fn^ 
]»eaiatural  enidowriienta^  they  propagated  thegofpel 
yith  TurprifiQg  fucceia.     And  many  cfpreflSoo^ 
concerning  the  beAowment  of  the  Spirit  havp  fpe« 
i^al  ireferenqs.to  thefe  niiracn)pi^  gifts. 

Thefe  extraordinary  Qp^arioQs  were  to  contiime 
w\y  for  a  f^afon,  utntil  the  Chri(l)ian  dmrch  was 
tftaUiihedi  an4  the  written  r^v^Utioia  wa^  compiet;^ 
fd.  The  Apoftlf  fays,  ".  Whether  there  he  pwph-^ 
fiifs,  they  fhaU  fail  1  whrthier  there  1^  toa^^et^ 
^ey  (hall  cea(e  \  whether  th^e  he  kiv>«irledge»"^  ftn 
pernaturally  communicated,^^  it feaU vwifltaway/^ 

£ven  in  the  apoftolk:age,itwas  «oi  every  prewb^ 
9r,  who  received  his  knowledge  by  iafpintioQ.-^ 
Timothy  is  dire^ed  tp  hpld  faft  thp  &rm  of  ftmnd 
words,  which  he  had  heard  from  the  apoftlrs^  and 
to  give  attendance  to  reading,  that  he  m%hlr  r^t. 
]S  un4er(land,  and  wifely  divide  thu^  wordof  tmth*^ 
The^ofpel  itfelf  has  taught  us,  that  QiO  additiooal 
tev^lations  are  to  be  made ;  and  that  wholoe^er 
Ihall  prefume  to  preach  aaotber  90^],  on  id4.  tO; 
this  which  we  have  r^c^ived*  ihaU.bei^goahii]]^ 
the  curfes  written  ia  it.  . 

But  though  miraculous  gifti  ftive  coaled^  ftill 
thfi^  i$  an  icMeraal  influence  of  thft  ^]»iit  comnon 


SitM.  Xh.']        ChriJliM  ReiigUiL  ;^%^ 

10  thii  and  tH  ages' of  the  Chriftian  church,      (hit 
SiMTtor  fprodrifes  faia  difctplce  ^be  Spirit   to  abide 
with  ihte  foir  ewtr.    He  reprefenti  the  Father  a^ 
giv&ng  the  Spirit  to  every  ofie  who  a{ks  it    And  i( 
is  the  charafier  of  ail  trae   Chriftiatts^  that  they 
liare  the  ^rk^  are  led  by  it  atid  walk  in  it.    Such 
d^dprelBons  moft  intend  fome  heavenly   influeDc^ 
frery  diflBoreat  from  imaediate  iofpiratioa  abd  mi^ 
Mcuious  gifts.    A. man  ui^ht  have  thefe  gifts  of 
the  Spirit,  and  yet  be  a  ftrang^  to  its  reftewing  icH 
flwence^night  propfaefy,  fpeak  with  tongues;  a^ 
bound  in  knowledge,  aftd  by  faith  remove  mouttr 
<aia8,  and  yet  be  Qotfatng  in  leligions  eftimation.— • 
Among  tbe  workers  of  iniquity,  whom  Cbrift,   a^ 
the  iaft  day,  will  wje^,  numy  will  plead,  that  ia 
his  name  they  have  caft  ont  deviis  and  done  other 
wonderftil  works^    When  t]l^refi>r^  the  ApoAle  tx- 
horu  believers  to  be  ^filled  with  the  Spirit,  in  oppo« 
fition  to  bebg  filled  with  wine,  he  muft  mean,  that 
tbty  ftould  feek  that  holy  influence,  which  formSw 
die  mind  to  a  meettvefs  for  the  kingdom  of  hitiifinj 
I  would  add  ;  by  the  Spirit  we  may  underftamf 
diofe  Aofy  timpenwhidti  are  called  ^  the  fruits  of  the 
Spirit,"  in  oppofition  to  *^  tbe  w^diks  of  the  flefii.'^ 
The  (atter  are  ^^  undeanndt^   hatred,    variance, 
wraths  ftrifi^  drudkcM&nefs,  revdHngs  and  fttch  like/*- 
Tbe  former  are  *' love,  joy,  peace,  kmgfufiering,, 
gentlenefS)  meekn^fs,  fidelity  a^d  temperance/'-^ 
Gbfifiians  are  diftAed^to  abound  in  love,  hope  atod 
every  good  work^— to  be  fiiled  wi^  the  fruits  o^ 
riglite<Mifaefs  and  wilh  lA^,  ]iaEK>wkdge  of  God'i. 
wiiK-to  grow  in  grsMce,  an^  build  themfelves  up^ 
on  ^ir  moft  holy  faith,  adding  to  it  virtue,  knowU 
edga,  temperanc^^  patience,  godttnefs,  brotherly 
knittlners  and  charity,  till  a]l  thpTe  things  abound^ 
in  them*    As  thefe  are  the  fruits  of  the  Spirit,  fo  to 
be  filled  wich  (hem  is  to  be  filled  whh  the  Spirit. 
And  tbeGi  are  principally  intended  by  the  Spirit  kk 
our  textt    We  proceed  to  fliew, 


1^  JhUies  ^fihi  [ISsRM.  XtZ 

IX.  What  is  implied  in  htixi%J!lkA  with  the  Spiriti 

1.  'this  fuppofes,  what  &e  gofpd  uniformly 
teaches,  our  dependenu  on  the  grace  of  God  in  the 
religious  life.    Though  we  are  moral  and  intdU-. 

Sent  heings,  yet  fuch  is  the  depravity  of  our  nature,  ' 
iiat ''  we  are  not  fufficient  of  durfelves  to  think  znf 
thing,  as  of  OMffelves,  butoui/ufficieney  isof  God**^ 
Paul  co^fefles, ''  By  the  grace  of  God  I  am  what  I 
;im — ^I  labored  abundantly,  yet  oQt  I,  but  the  grace 
of  God  which  is  with  me/"" 

2.  The  cxpr^ffiou  implies,  that  there  is  a  Jiipplf 
of  the  Spirit  ibr  them  who  feek  it.  '^  It  hath 
ple^led  tb^  Father,  that  in  Chrift  all  fulnefsfhonld 
dwell,  and  of  his  fulnefs  we  may  all  receive  grace 
for  grace — grace  fufficient  for  usr-rgrace  which  b 
ip^.de  perfe^  in  our  weakpefs.*^ 

g.  U  farther  impQrta  an  aShal  parUcipatim  of 
fuch  meafures  of  grace  as  are  competent  to  the  ex.^ 
ijgencies  of  the  Chriftian  life. 

Xt  J3  the  office  of  the  Spirit,  to  transform  as  by- 
tV  ri^pewi^ng  of  the  mind— to  cany  on  the  worfc 
pf  faA^Q(:atiQn  in  us-r-*to  fecure  us.againft  tempta. 
tions--rto  pifef^rve  us  from  apofta^yrr-to  comfort 
us  in  affli^o^s-r-to  affift  us  ic^  prayer — to  {fcal  u& 
unto  tUe  day  of  r^emptiion—rto.  witnefis  with  our 
Spirits,  tfa^t  W4  ax9  the  children  of  God.  Whea 
w«  ^e  filled  ^krith  the  Spirit,  wc  epjoy  hia  influences 
in  thefc  various  r^fpeOs* 

We  a,re  to  aik  (^^c  communications  of  grace^^. 
j^png  real  Cbriftia^s  (here  arc  di6Ferent  degrees 
gf  holineCs,  conijlanc^,  i^dX  and  ho^^  Some  un- 
der the  facpe  me^As  make  greater  attainmeius  i  and 
ipme  with  the  {ame  h(4y  attainments  have  greater 
comfprts  thaja  others.  All  flbould  feek  (uch  a  fuU 
Qefs  of  ^e  Spirit,  as  to  rife  more  and  more  above. 
t]^eir  infirmities^  imperfedions  and  fears^  and  to  a^t 
bou^d  more  and  more  i^n  purity,  peace  apd  joy. 

This  fulnefs  implies  a  Jl^dy  enjoyment  of  tb^i 
^^\\\^.    As  we  are  always,  dependent  oq  thp  i.i3^%<L 


Smm«  XL*]        ChriJHan  J^iUgton^  4^t 

wee  of  providence  fm  fhe  kspportknd  comfort  of 
^e  natural  life,  fo  wt  arre  always  depfcndent  on  the 
influence  of  grace  for  the  prefervation  of  the  reli- 

g'ous  life,  and  for  thofe  hopes  and  joys  which 
^►ring  from  iti  The  Apoftle  fays,  "  i  am  eracified 
yith  Chrift ;  nererthelefs  I  Kve ;  yet  not  I,  but  Chrift 
Uveth  in  me  ;  and  the  life  which  I  live  in  the  fielh,' 
I  live  by  the  faith  of  the  Son  of  God.**  We  flioul* 
not  content  ourfelves  with  occafional  good  frames, 
but  defire  grac^  that  wt  may  walk  worthy  of  the 
I/>rd  toi;t//plea(ing,and  be  fruitful  in  every  good  wotk. 

The  expreflion  farther  implies  grace  to  help  in^ 
time  effuid.  The  Chrifltan  in  his  courfe  c^  pro- 
bation experiences  a  variety  of  tiials^^he  pafle* 
trough  profperity  and  advcrfity — he  meets  with 
temptations  from  without,  and  oppofitions  fron^ 
within.  He  is  fometimes  in  darknefs  and  fear,  and 
fbmetimes  in  light  and  joy.  |n  this  variety  ofcir* 
cumftances,  he  needs  grace  to  help:  k  concerns^ 
,  him  therefore  to  keep  near  to  God,  and  tamaintaiiv 
,  daily  intercourfe  with  him,  that  he  may  receive 
grace  fui{ahl!e  tp  his  condition  and  adequate  to  his^ 
ii?ant&. 

This  fulnefi  imports  growth  in  hoHnefe*  As  the 
Spirit  is  given  to  carry  on  the  work  of  f^ndifica^ 
tion  in  the  foul,  fo  one  who  is  filled'  with  it  will  be 
foil  of  goodaefs — ^full  of  every  virtuous  temper* 
and  work.  It  is  vain  to  pretend,  that*  we  h€^ve  the 
mefence  of  theSpiriti  fui^ber  thatx  we  bring  fortb 
kis  holy  fruits. 

4.  I  would  ohferve  ;  this  folnefs  of  the  Spirit  is- 
oppofed  to  fxeefi-^to  all  irregularity,  wildnefs  and 
extravagance,  as  well,  as  to  grofs  palpable  vice.— -> 
The  divine  operations  on  the  minds  of  Chriftians 
are  calm  and  rational,  tending  not  to  confu&oni. 
but  to  peace. 

As  God  has  given  us  a  complete  revelation,  it 
fannot,  in  the  prefent  day,  be  a  work  of  the  Spirit 
K>  communicate  nc^  revelations,  but  to  diredusioi 
Hh4 


\ 


4911  Putin^iH     :       (SAIf.»U 

l3ic  »fe  erf  t^«  wliich  #e  hav*.    NMiiing,  tiicm* 
fore  i$  to  be  regarded  as  a  di£Ute  of  tbe  Sptrie^^ 
which  contraciiSs,  or  goes  beyOxid  tbat  whMih  ia^ 
written.    By  tbU  we  milft  try  cvvjr  Spirit,  whtih« 
ci  it  be  of  upd.     By  tW^  only  an  wc  ^ftingoifli, 
l;he  divine  ibfluence  frotft   i^jd  ddufioos  of  fancy y 
or  the  fugg^ftioits  of  Sataii.    We  are  nottoTap^* 
^ofe  this  inflttence  to  be  petceptiUe  immediate^ 
and  by  itfelf  :    Its  correfj^odence  witk  tlie  word 
of  truth  i^  the  evidence  by  which  we  know  'm  HJ 
VttHty.      In  its  ordinary  operations  it  b  '^thb 
Spirit  of  a  found  mind/'     It  difturba  nofc,  bnt  aC 
fifts  the  fober  exercife  of  reafon*     Paul  fay*  to  ikm, 
Corinthians,  '^  The  Spirits  of  the  profAets  are  fiim 
yei  to  the  prophet^/'    Many  in   the  CorimfaiaikL 
churchy  had  run  into  great  eiccelTes  in  their  wor* 
flipping  aifeniblies/      They  either  unaut^ortiieHf 
aflumed  the  buiinefs  of  preaching,  or  caodnded  id 
in  a  rcpreh^n&ble  tianner.    Several  would  fpeal^ 
at  once,  confounding  and  interrupting  one  anotk» 
er.    Such  as  could  Ipeak  iil  unknown  tongUfts  prv<^ 
ferred  tbefe  to  plain   edifying  language*    In  th« 
inuliitude  of  fpeakers,  their  worlhip  was  protrad^ 
cd  to  an  iinreafonable  length*    The  Apoftlere^ 
proves  tbefe  diforders.     He  fays,  if  a  fiaranger 
&ould,  come  into  their  affemblies,  he  w^ald  tbmfe 
they  were  mad.     He  inftru^ls  thfm,  that  not  €veiy 
private, Chriftian^  but  this  prophets  only  flKml4 
l|>eal(  in  the  church  ;    that  thefe  fbxfulA  fp^k  by^ 
courfe,  one  after  another,   and.  not  more  l^an  two, 
or  three  in  the  fame  meeting ;  that  they  ftonld 
utter  with  the  tongne  words  eafy  to  be  undirftood^ 
that  fo  all  may  learn  and  be  comfortied, 

Sotne  in  excufe  for  their  extravagancies,  wouI<I: 
plead,  that  they  were  under  an  unconttiolable  op«. 
eration  of  the  Spirit-— that  tjbey  had  no  coonttiand. 
of  their  tongues — that  their  aseal  boiled  With  a  fer. 
vor  Whicii  muft  have  venti  But  the  Apoftia  teill 
them^  The  Spirit  never  mges  men  to  escef^/oi;  di{l* 


♦«  The  Spirits  of  the  prophets  are  fubjcS  to  llrf 
ttoophels  ;  for  God  is  not  iiyt  anihof  of  doAfu(km, 
Sut  of  peace,  as  in  all  chur<;:hes  of  the  fki^ts/' 

This  Kik  lK>uld  alwayft  bear  in  tnibd,  tbiit  the 
9perat]j(»i«qf  the  Spirit  are  tonfdhant  to  found  and 
fober  raafon  j  a&d  the  ^nore  one  is  iiUed  with  the 
Spirit,  th|e  farther  19  he  removed  from  ts^trf  ivt^^ 
ufart^  cl  tenj^r,  excefs  of  pl^ffion  add  itidcixficy 
of  behavior* 

Tfae'good  ChriSd^ik  fetis  a  tonesth  for  the  hoti^ 
Of  of  the  gofpttl  and  the  Arlv^tion  of  bis  felloV 
finners.  But  if,  undet  pretence  of  godfy  ztil,  the 
private  Chrilkiaiii  or  the  jouthful  eonv^rt  aflUmes 
the  public  teacher,  he  wanders  from  his  place — he 
niiis0o  exosfsi— he  ftretohes  himfelf  beyond  bia 
line  ;-i-^nd  this  irregularity  u  nrot  a  fruit  of  the 
Spirit,  b«it  a  work  of  the  fiefli.   ' 

A  true  CbriftiaA  defires  to  fee  greater  purity  in 
the  church.  But  if  his  tieal  urges  him  to  withA-aw 
from  the  cfauttb,  ibftead  of  Ub6rrng  to  reform  it ; 
this  is  SB  excefl ;  and  this  operation  of  his  2:eal  is 
i&om  thie  Spiiit  9f  the  i^oi^d— 4iot  froni  the  Spirit 
ofGod^     ^ 

Thd  finncr  under  eonviftions  has  a  dc«p  fcnft  of 
guilt  flnd  danger,  and  an  ardent  defire  to  efcape  e^ 
termd  wra^.  l^t  if  be  fa-lls  itito  horrible,  def« 
yairiw  upprehenfions  6f  hi$  flate,  this  is  an  ex^ 
^efi~%>r  iht  gdfpel  fets  hope  beforb  him.  Hia 
eooviAions  tnay  be  from  the  Spirit ;  bat  hb  def^ 
ponden^  ptoeeeds  ftom  fome  other  caufe. 
'  The  awakened  finner  gives  himfelf  much  M 
prayer  J  and,  as  far  as  he  is  iftioencedby  the  SpirW 
it,  he  prays  with  deep  humility  and  eamcft  defirc, 
and  he  feeks  filent  retirement.  Now  if,  iriftead  of 
repairing  to  his  clofet  and  pouring  out  his  heart 
before  God  in  fecret,  he  goes  into  the  highways  an* 
^Ids,  and  utters  his  prayers  with  noffy  vocifera- 
tious,  he  is  filkd  with  pride,  not  with  the  Spirit ;' 


^  Utdiis  of  tie  \tmA.  XU 

(or  in  fu^  prayers  there  is  excefs.    I  proceed  to 

IIL  What  wi  are  to  da,  that  we  may  be  filled 
with  the  Spirit, 

«  This,  the  Apo(Ue  enjoins  as  matter  of  duty.  We 
lire  required  to  ^'  have  grace,  that  we  may  fenre 
God  acceptably/'  It  is  ufual  in  fcripture  to  com- 
xpaad.  aa  duty,  the  fame  things  which  are  promifed 
a^  a  privilege,  becaufe  in  order  to  oar  receiviag  tho 
promife,  there  are  means  to  be  appUed.  God 
promifes,  *'  A  new  heart  will  I  give  you/'  And  he 
alfo  commands,  '<  Make  you  a  new  heart"  Con-, 
verfion,  though  a  gift  of  divine  grace»  i$  a  gift  be. 
flowed  in  fuch  a  way  as  leaves  occafioa  for  the  ufe 
of  means. 

We  are  not  to  fuppofe  that  any  thing  done  by 
usdeferves  the  influence  of  the  Spirit*  Whatever 
connexion  there  is  between  the  meafis  ufed  by  us^ 
^d  the  benefits  beftowed  upon  us^  it  is  a  connex- 
ion founded  in  divine  favor. 

Nor  are  we  to  fupppfe,  that  tbofe  endeavors^ 
which  are  the  means  of  obtaining  the  Spirit,  orig'' 
iaaU  from  ourfelves*  The.  gofpel  is  a  miniftratioa 
of  the  Spirit.  Where  God  fends  the  former,  ho^ 
grants  the  latter.  And  thef^  ar^  the  fpring  of  all 
the  good  thoughts,  defires  ^nd  refoluuons  which 
are  found  in  fallen  men.  Hence  the  converfion  of 
finners  and  the  fan£Ufication  of  believers  are  as. 
leally  owing  to  the  fovereign  grace  of  God,  as  if 
they  were  wrought  immediately,  without  any  en- 
deavors of  ours.  We  are  to  acknowledge  the  graco 
^God  in  fuch  a  fenfe  as  excludes  perfonal  wor- 
tbinefs  ;  but  not  in  fuch  a  fenfe  a,s  eludes  per^ 
fonal  obligation. 

That  we  mav  be  filled  with  the  Spirit,  we  mufL 
be  filled  with  the  knowledge  of  God's  will.  The 
|iew  man  is  renewed  in  knowledge.  He  is  b^ot-. 
ten  by  the  word  oi  truth,  as  well  as  born  of  the 
Spirit.    God  grants  the  Spirit  in  the  hearing  of 


fsKU.  XL.]}       CkriJHan  RtUgiM.  f^j^. 

faith.  Faitb  comes  by  hearings,  and  hearing  by  tbe) 
word  of  God.  ;    .      i 

We  mnft  exercife  ourfelves  in  ferions  con&d^ 
•ration  ;  for  it  n^  by  this  that  knotfledge  is  re^ 
duced  to  pradice.  We  muft  contemplate  the  po*^ 
rity  and  extent  of  God's  law,  compare  ourfdveiJ 
with  it,  and  jadge  ourfelves  by  it.  We  muft  at*^ 
tend  to  the  threatenings  and  promifes  of  the  gof« 
pel,  and  apply  them  as  far  as  they  are  pertinent  to 
our  charader.  We  muft  meditate  on  the  folemn 
fcenes  of  futurity,  the  nature  and  neceffity  of  re. 
pentance,  the  boundlefs  mercy  of  God,  and  the 
marvellous  fcheme  of  redemption — and  thus  a« 
waken  and  preferve  in  our  minds  an  adive  fenfe  ct 
the  important  things  of  religion. 

We  muft  abfi^in  from  all  known  obftru£Hons  of 
the  Spirit. 

When  the  Apoftle  exhorts  us  to  be  filled  with 
(he  Spirit,  he  warns  us  againft  fenfuality  and  ex-' 
cefs.  When  he  cautions  us  not  to  grieve  the  Spir* 
it,  he  forbids  idlenefs,  injuftice,  clamor  and  evil 
freaking. 

We  muft  improve  with  particular  attention  thofe 
feafons,  when  confcience  is  awakeaed,  and  ferious 
piirpofes  are  excited. 

Having  fet  out  in  religion,  we  muft  hold  on  our 
way,  and  look  to  ourfelves  that  we  lofe  not  the 
things  which  have  been  wrought  for  us. 

We  muft  conrinue  inftant  in  prayer.  "  God 
will  be  inquired  of.'*    •*  Aft  and  ye  (hall  receive.** 

We  muft  give  ourfelves  up  to  God  through 
Chrift,  with  a  purpofe  to  ferve  him  conftantly  ; 
and  muft  frequently  renew  our  covenant  with  him; 
bumbling  ourfelves  for  paft  tranfgreflions,  and 
feeking  grace  for  new  obedience.  Thus  we  may 
hope  for  a  fupply  of  the  Spirit. 

We  are  not  to  imagine,  that  the  evidence  of  con-» 
verfion  and  the  joy  of  falvation  will  come  fudden** 
IjT*     W^  arc  dire^cd  "  to  feek  for  glory  by  a  coXfc* 


te« 


Dn^iI  oflhe,  f3(p         fStm.lklA 


tinvftflce  ia  well  doing,  aild  to  give  Jlfi^ce  fof 
the  full  afliiranceof  hope  to  the  end«'^ 
.  The  joj,  which  comes  in  a  way  divcrfe  from 
thii,  is  nbt  joy  Ui  the  Holy  Ghoft»  bat  the  joy  of 
the  hyfiocrite.  They  who  walk  in  the  comforts  of 
the  Holy  Ghoft|  are  fucli  as  walk  im  the  fear  of 
God. 


?  E  R  M  ON     XLi; 


mmmf^iimmlmmitm  in   \4 


BPHSSIANS  Y.  tg. 


t$ftaling  toyourjtlvcs  in  f films  and  l^mns^  ^Jj^f^ 
itual Jongs,  finding  and  m^i^mmy  inyowrtcafcti 
to  the  Ififd^  .1 


ji ' 


A  H£  Htftthotts,  ui  their  dfonkeii  fc£» 
l^wJA  to  tW)  god  of  wifie^  ufed  (o  cckhaCtt  kit 
^Mttt^  in  impitre  and  wiattm  fongl.  Thefipfaeu 
fi«M  jttft.  cOaiEfflcd  ioNoi  Pagaiiifi%  the  Apoftle  iiu 
Ilruds  ia  a  more  rational  and  ezcelleni  dttrodoo* 
He  teacher  tben  to  fing,  not  impure  Imt  fptrituai 
(pilgt ;  to  direfk  their  deifotion,  not  to  the  tmagi&« 
avjir  ^od  of  trine,  buit  to  the  Lcxrd  of  natnne  imd 
giver  of  aU  tbiagt;  to  fingifnot  with  wild  and  win* 
ton  airs,  but  widk  the  atelodjr  of  the  heart  i  and  fo 
to  condad  this  branch  of  worChip,  that  they  majr 
not  corrttpt,  but  comfort  and  edify  one  another. 

Similar  to  our  text  n  the  Apoftle's  tnftmdion  t« 
the  Coloffiaee.  '^Let  the  peace  of  God  rulem  yoor 
heartsi  to  vhidi  ye  are  csdled  in  one  body,  aw  be 
}ce  thankful^  Let  the  word  of  Chrift  dwtll  in  you 
richly  in  all  wifdom,  teachiag  and  admontflung 
one  another  ia  pfalms,  hymns  and  fpiritual  fongs^ 
fiog^  ^ith  grace  in  your  hearts  to  the  Lord.*' 

L  The  fingtngof  p(ahns  is  here  en^tned  as^a  fa^^ 
cc«4  bmach  cf  fodal  worfliip. 


4)8  UUtin^ftlk  [SuM*XLIt 

We  are  tb  glorify  God  in  hat  bo^ts  atid  in  cnr 
fpirits.  To  him  we  are  to  confecrate  the  ofe  of  all 
our  powers*  And  there  is  the  fame  reafon  w-Iqr 
the  mufical,  as  any  o^r  faculty,  fhoold  be  em- 
ployed in  hirfenrice.  We  are  wooderfally  msuie; 
and  the  capacity  of  uttering  a  tuneful  variety  of 
founds,  is  not  the  fmalleft  wonder  in  our  formation. 
To  him  by  whofe  wifdom  we  are  thus  curiouflyor* 
gantzed  our  praife  flioriJ  ^dk^aed.  «<Iwill 
fing/*  fays  David,  "and  give  praife  with  my  ghryj* 
The  faculty  of  fpeech,  next  to  reafon,  is  the  glory 
of  man. 

Praife  is  the  moft  excellent  part  of  divine  wor^ 
fliip*.  As  charity  is  greater  than  faith  and  hope, 
l>^caufe  in  heaven  thefe  will  ceafe,  but  that  will 
iQ:ever  fail;  fo  praife  is  fuperidr  to  humiliation  and 
prayer,  becaule  tl^e  belong  only  to  the  prcfent 
Itate,  but  that  is  the  devotion  of  heaven.  There 
0or  fins  md  temptations  witf  no  mere  moleft  u«  ; 
our  fioulswiU  be  purified  from  prefent  cohruptipm; 
onrdefires  will  befatisficd  and  ourwants  fiippKad; 
and  all  our  mournful  petitioiis^viU  be  cfaan^ittio 
fongs  of  joy. 

i  That  "pfalmody  was  an  inftttutedp^vt  of  worOnp 
im  the  Jewifh  church  is  evident  from  the  many  del 
vottt  fongsand  (rfalms  comp^fed  by  divtne  frnfjoiim^ 
tionfor  religious  ufeft,  fome  of  which  were  wng, 
not  only  by  pamcular  perfons  in  their  private  war« 
Slip,  but  alfo  by  the  whole  aOembly  of  IfraeL 

From  the  days  of  David,  when  the  order  of  &^ 
vine  worfiiip  was  more  regularly  fettled^  than- it 
had  been  before,  there  was  a  feleft  number  of  fing* 
ers,  inftruded  and  fupported  at  the  pubKcoxpcnfe, 
whofe  ofltee  it  was  to  fet  forward  and  prefide  ova: 
this  branch  erf*  worfhip. 

In  the  book  of  Pfalms,  frequent  eitfaortatioiis  to 
fing  praifes  to  God  are  addreifed  to  ail  natioiu  of 
the  earth,  as  well  as  to  the  congt^egation  of  Iffael. 
Hence  it  appears,  that  this  was  not  a  ceveiaooy  ft^ 


coliftr  W  tW  MoTaic  di{^nratton,  bat  an  ct'dhiance 

defigiidtibr  «^erfii(laiiid  perpetual  ufe.    This  it 

idtftuigtttflied  from  oeremonial  ritei  byfpecial  marlft 

of  fuperiotttjr.     ^*  I  wiH  praife  the   name  of  Got 

wttb  a  ibifg,  and  niagfiify  him  with  thankigiving* 

TUsalfo  flialLpleafe  ^e  Lord  better  than  an  ok 

w  bullock,  that  hath  horns  and  hoofs/'  ^^ 

In  the  NewTeftament  we  find  the  fame  evMenek 

tbat^almody  is  an  ordinance  of  Qirifi,  as  we-find 

in  the  Old  Teftament,  that  it  was  an  ordinance  c^ 

Alofes.    When  Jefus  iridi  his  train  was  defcendiftg 

from  the  mount  of  Oliver  to  attend  the  pafibver  mt 

Jerufalem,  the  whole  mnhitade  of  his  difdplei 

^aifed  God  with  a  loud  voice,  faying, ''  Blefied  b^ 

the  king  that  ccuneth  in  the  name  of  the  Lord,  Ho^ 

fauna  in  the  higfaeft/'     After  the  celebration  of  tho 

holy  fun»er,  our  Lord  «rith  his  dirdpks  ''  funfau 

hymnJ'    Paul  and  Silas,  confined  in  prifon,  ''funf 

praifes  to  God  at  midnight."     The  Apoftle  exhorta 

jtbe  cbnchea  to  maintain  this  branch  of  worfhip^ 

and  gives  them  inftrudions  for  the  decent  and  edi^ 

fyittg  perfqnnance  of  it.     This  was  continued  in, 

ChriiUan  affemUies  after  the  apoRoIic  age.     Tb« 

early  fathers  exhon  thofe  who  ftng  in  divine  wor« 

fliip,  **  to  make  melody  in  their  hearts,  rather  than 

with  their  voices/'    Some  Heathen  writers  fay,  ''It 

was  a  cuftom  among  the  Chriftians  to  aflemble  o4 

sr  certain  day,  and  fing  hymns  unto  Chrift,  as  unto 

Cod/' 

We  may  add.  The  church  in  heaven  is  repre. 
fented  as  worihipping  God  with  thia  exerdfe;-  ■> 
*^  The  living  creatures  and  the  elders  fall  down  be- 
*fore  the  Lamb,  and  fing  a  new  fong/' 

The  feveral  paffions  of  the  foul  have  each  its  pe« 
.  culiar  language,  and  give  fome  diftinguifihing  notes 
to  the  voice.  Thefe  different  notes  excite  in  the 
mind  the  paffiona  which  they  reprefent.  There  is 
foch  a  connexion  between  founds  and  pa(fions,that 
ibcy  bcoomt  by  tuna^  the  caufes  of  each  otfaen-^ 


(pire  with  ^rfdor  and  r^9lvui9il ;  ail4  ot^4i  vllich 

px^^uf^  ky  %ke  ]iyvitg  :i^$M  6f;lw«ia  voicing 

fong^w^M^  are  fiilqd  with  fcnwimti  4f  [Aefty  atiil 
devotion.  T|i«  poif^  of  mufifi  .  M.tra^jpdit  dm 
iml'^i^  h^^^  all  ek^^l^mi^i  attd  ttt  jeffeft  is 
ftfQAgly  n^pt^^hy  ibe praph^whiii,  dtfcriUn^ 
|I)e.i^»vfl»^y JAhaiiAtaint^  9S  fingiiag  ihtirlrliangci 
19  diviq^  worlhip  aiyd  c^jfMg  one  ^q  adoAher,  ^^Hob 
iy,  tpiy,  Mf  Lw4  Ood  Almightjr/'  lie  iay«. 
.^^  The  pods  o(  th«  door:  M9intd  at  tho  rvQtibe  <tf  lum 
Ibat  cried,  apd  tl;ie  l^ovili^  ^m^  fiUcd  mi&  ibioke/'-^ 
I  proceed^        .1 

r  II.  To  cohfider  tbe  mtUer  or  ^tf^^  «f  aor  fiagu 
log.    This  the  Apoftl^.eifreabs  hy  ^t/Ums,  hj/m^ 

By  ffalm  IS  doubtiefs  iiKeqded  tj^  €dlk6bdn  ^ 
^cred  poems,  whidi  ^9^»  under  tUs  ntoae,  aikdb 
Aae  of  the  caoonical  boofcs  of  foriptm^  J^  ikfm$ 
may  be  defigoed  other  poetical  ooniqpofiiioM  <€ 
licripti^re,  as' the  (bogs  pf  Mofesv  Hamiiaiiy  2UM^ia.» 
liah,  &iiieooand  lOtbers.  ByJjiirifKuUJ&ngt  may  be 
K<»At  tbofe  pious  and  devMit  foiigs,  i^di  in  that 
Age. were  compofed  by  prophets  and  holy  men  in 
tbe  chufcht  tinder  ^  iomiediate  influence  of  dn^ 
Spidt^  That  there  was  inch  a  fpkitual  ^  in  Aip 
apoftolic  age  is  evident  from  feveral  paflkg^  intib 
J4tb  th^pter  of  lirft  Epiftle  to  the  Gdrind^Ms— ^ 
>^  I  wiiX  pray  with  the  Spirit,  and  I  wiU  pray  with 
4hie  ttttderftanding  aUb :  I  will  Jtug  with  the  S^irit^ 
and  I  mil  fing  wdth  the  underftanding  Alfo>^  ■  >  j> 
^' When  ye  come  together,  every  one  of  yda  hsdii  i 
ffalm,  hath  a  do£lidneiohath  a  tongnci  hath  a  nve^ 
lation." 

Under  the  Mt^aic  dtfpenfation,  there  were  cer« 
.tain  fongs  or  pfalms,  Aatedly  ufed  in  the  temple 
4vorflup«    On  ipeeial  occafigng  new  fonft  ^tte 


Smm>  XLt.]         tktiJUan  ReUgitm.  5^1 

ttoh^ftcl  hy  h6\y  iiten  tkndher  divine  inftueiice^and 
A^ivered  to  t!le  chief  tnufician  to  be  fet  to  tnufic, 
Itid  fttiig  in  Ae  congregation.  In  the  early  Chrif- 
tian  churdi  the  praQice  i^as  the  fame.  Spiritual 
fongs  compofed  occafionally  were  admitted  ailnong 
Uiep&lins  and  hymtiii  of  the  Old  Te (lament. 

TIte  tttatttr  which  we  ling  Ihould  be  accommo* 
dated  to  the  occaiion  of  the  worfhib.  In  ordinary 
ttfes  #e  h^ay  ling  atiy  pfaM  fuited  to  the  general 
{mtpdfe  of  devt>tiott.  tn  fpecial  cafes  we  fhould 
feled  thofe  which  heft  tbhrdTpond  with  the  afpeOis 
irf  providence. 

In  thh  gofpd  age  otir  |>falmody  ought  hot  to  b^ 
im/ined  to  that  fmall  portioii  of  fcripture,  which  is 
ieaUed  "Ae  book  of  pfalms."  We  may  take  fpirit^ 
taal  fongs  from  the  New  Teftaittent,  as  well  as  from 
tile  01<).  The  matter  of  our  pfalroody  mud  be 
formed  agreeably  to  the  (acted  oracles  ;  but  w6 
lieed  not  be  reftri£led  to  any  one  part  of  fcripture* 
Theapoftle's  dircftiottis  *'Let  the  wdrd  of  CHRIST 
dwell  iti  you  rzMy  in  all  wifdom,  teaching  and  ad« 
tknmifhing  one  another  in  fpirioal  fongs/' 

If  in  the  days  of  David  it  was  thought  necelTary^ 
that  on  extraordiilary  occafions,a  new  fbng  (hould 
be  fung — furely  now  we  may  fing  fome  new  fongs 
<M  the  glorious  occafion  of  the  gofpeL  If  the  tem« 
poral  ddiverances  vouchfafed  to  the  people  of  If* 
rael,  were  the  fubjed  of  their  public  praife — much 
tnore  Ihould  the  great  falvation  purchafed  by  the 
Son  of  God  be  the  fubje6l  of  ours.  And  doubtlefsi, 
k  is  more  proper  to  celebrate  this 'in  the  plain  Ian*, 
guage  of  the  gofpel,  than  in  the  obfcure  diQion  of 
pmphccy*  The  church  in  heaven  ling  a  new  fong 
~-]x>t  oAly  the  fong  of  Mofes,  but  alfo  that  of  the 
Lamb. 

As  new  fongs  were  fung  in  the  Jewi(h  church,  fo 

ihey  were  fet  to  new  tunes.    They  were  firft  com- 

mitted  to  the  chief  muGcian,   that  he  might  adapt 

to  the  fttbjeds  the  mufic  in  which  they  were  to  be 

I  I 


fung.  There  was  a  variety  in  the  lune^,  as  well  as 
pfalms,  to  enliven  the  devotio^  of  the  heart.  3uch 
IS  our  frame  that  a  fa-menefs  of  found  flattens  oql 
the  ear. 

*  III.  We  are  direSed  to  fing,  f{iaking  melody — to 
fing  with  the  tmderftanding — to  teach  and  admoni/k 
one  another  with  fpirituai  fongs — to  4^  ajl  things 
'decently  and  in  order.        * 

'  The  u(e  of  mufic  in  focial  T^orChip  is  to  affift 
and  enliven  the  devotion  of  the  heart.  And  when 
the  mufic  is  performed  with  melody  of  founds  ex« 
^6lnefs  of  timi;  arid  harmony  of  voices,  it  greatly 
contributes  to  this  end.  3ut  a  confufed  and  gtaU 
ing  difcord  of  harfh  and  untutored  voices,  inflead 
of  kindling,  chills  the  fpirit  of  devotipn  andd^unp^ 
&e  ardor  of  the  foul. 

*    Singing  cannot  be  performed  to  edificatioi\  and 
comfort  without  JkilL   '**  Play  JkilfuUy,"  fays   th^ 
pfalmifl.  The  fingers  in  the  Jewifh  worlhip  '^made 
one  found."'     They  kept  time  as  exadly  as  if  their 
voices  were  all  rnelted  into  one.     For  tbis'purpofc 
l[hey  were  placed  together  in  a  coUeOed  body.        ; 
Upon  that  grand  folemnitVywhen  Solomon  brought 
up  the  ark  from  the  city  of  David  and  fet  it  in  th?^ 
ioly  place/  ^*  the   Levites,*  ^ho  were  the  fingers^ 
Hood  at  the  eaft  end  of  the  altar,   and  widi  then) 
the  prieds  founding  with  trumpets  ;  and  the  trum* 
peters  sind  the  fingers  were  as^^tomakeofi^found* 
Care  was  taken "  that   the  ^ngers  (houtd  be  well 
i:nftru6ied.     The  chief  of  the  Levites,  by  David '^ 
order,  **appointedym^  of  their  brethren  to  be  ling, 
ers/*     They  fclefltcd  fuch  as  they  found  rood    ca- 
pable of  that  fervice,   "  And  thefe  were  put  under 
fltilful  inftruflors.     'The  Ions  of  Heman  were  un- 
der the  nands  of  their  father  for  fong  in  the  hoofs 
of  the  Lord/'     And  they  with  their  brethren  **werc 
inftruQed  in  the  fongs  of  the   Lord,   and  were  aU 
iunhiiig."  '  And    Cbenaniah   the  chief  of  the  Lc, 
^ites  *4nftru£led  in  fong  becaufe  he  was  Ikilful/" 


SxRM.  XLLJ  '      ChriJHan  Religion.  50^ 

When  the  Lcvitcs  fang  in  divine  worfhip,  they 
were  led  by  a  prihcipai  mufician,  •*  who  was  over 
the  fong."  It  is  faid,  **  The  mafler  of  the  fong,** 
•or  carriage,  •^was  with  the  fingers***  Some  fay.  He 
carried  or  conduced  the  fong,  and  gave  all  the 
fingers  the  time  by  a  motion  of  his  hand.  Hence 
their  voices  were  *'as  one  to  make  one  found." 

We  may  form  fome  conception  of  the  folemni ty 
with  which  the  temple  worfhip  among   the  Jews 
was  conducted,  by  thofe  allufions  to  it,  which  wq 
find  in  the  book  of  ifae  Revelation.     St.  John,  de-f 
fcribing  the  heavenly  worfhip,  fays,  "The  four  liv- 
ing creatures  or  cherubim,  and  the  four  and  twenty 
riders  fell  down  before  the  Lamb, having  everyone 
of  them  golden  harps,  and  they  fung  a  new  fong.'*'' 
As  foon  as  th6y  ftruck  the  fong,  he  fays,  "I  beheld, 
and  I  heard  the  voice  of  many  angels  round  about 
the  throne^   and  the  four  cherubim  and  the  elders^ 
faying  with  a  loiid  voice,  Worthy  is  the  Lamb  tha( 
was  flain.*'     No  fooner  had   the  multitude  of  an- 
gels joined  their  voices,  than  all  nature  was  tuned 
to  hmhony,   and  creation  was  one  univerfal  con-. 
cert,  like  the  whole  congregation  of  Ifrael  joining^ 
with  the  priefts  and  levites  in  the  fopgs  of  the  tem- 
ple.    •*  Every  creature  in  heaven,   and  earth,   and. 
under  the  earth,  heard  I  faying,  Bleffing,  and  glory^ 
and  honor,  and  power  be  unto  him  that  fitteth  on, 
the  throne,  and  to  the  Lamb  for  ever  and  ever/*— ^ 
•'And  the  four  cherubim    faid,   Amen.'*— —They 
made  a  folemn  paufe  in  the  mu  fie.     Whereupon 
the  four  and  twenty  elders  fell  proftrate  before  the 
throne  io  bumble  adoration.     This   alludes   to  a 
cuftom  in  Ifhe  temple  wor(bip  of  making  paufes  in^ 
finging.  The  Jewifli  ^writers  fay,  that  in  each  pfalm 
were  made  three  intermiffions,   during  which  the 
trumpets  continued  the  found;    and  then  the  peo* 
pie  fell  down  and  worfhipped. 

John  reprefents  this   new   fong  in  the  heavenly^ 
^•inple^  as  being  feveral  times  repeated  with  littlci^. 


^  Dfttics  vfihe         \Sitm,  XU« 

variety.  Here  is  amanifeft  allufioa  to  tbe  nna« 
ner  of  fioging  in  the  temple.  When  the  chief  fing^ 
ers  b^n  the  fong,  the  chofen  choir,  ftanding  near 
them,  round  about  the  altar,  ftrack  in  with  thena* 
And  certain  emphatical  parts  of  the  fong  were  re- 
peated. In  thefe  repetitions  the  aflembly  joined 
their  voices*  That  fucb  repetitions  were  ufual  ia 
the  temple  mufic,  is  evident  from  the  oiaaner  in 
which  fundry  pUalms  are  compofed. 

It  appears,  that  this  branch  of  worftfp  in  the 
Jewiib  church  was  conduced  ifith  great  order  and 
iblemnity  ;  and  the  frequent  allulioDf  to  it  in  the 
New  Teftameat  (hew,  that  it  is  fiill  of  equal  im« 
portance,  and  ought  to  be  conduAedt  not  indeed 
with  all  the  fame  ceremonies,  but  with  equal  feri-* 
oufnefs  and  devotion.     This  leads  me  to  obferve, 

IV.  That  in  finging  w^  muft  **  mak^  melody  in 
wr  harU  to  the  Lard*"*      ^ 

If  finging  is  a  part  of  religious  worflhip,  then 
this,  as  well  as  our  prayers,  moll  be  direfied  to  God« 

We  muft  fing  in  obedience  to  his  command— 
with  a  fenfe  of  bis  prefence — with  hearts  difpofed 
for  his  fervice— wi(h  affe£iions  conrefponding  to 
the  matter  of  the  pfalm.  If  the  fufa^ed  be  a  peti* 
tion,  confeilion,  thankfgivingy  or  adoration,  our 
hearts  muft  harmonize  with  it,  and  beat  time  to  it. 
tVhen  we  make  a  pfalm  of  our  own,  and  offer  it 
to  God  with  futtable  fentiments,  then  we  ''  fing 
with  grace  in  our  hearts  to  the  Lord/'  The  melo- 
dy of  the  heart  is  the  confent  of  all  the  powers  and 
affe6lions  of  the  foul  in  the  fervice  of  God. 

We  muft  fing  with  a  fpirit  of  benevolenM>  ptaet 
and  condefcenfion  to  one  another,  and  to  all  mta. 
**  When  ye  ftand  praying,"  fays  our  Iiord,  "  for- 
give, if  ye  have  ought  againft  anv  man*'*  We  muft 
do  the  fame  when  we  ftand  finging*  We  muft 
bring, into  the  worfiiip  of  God^nto  our  fongs,  a9 
well  as  prayers,  a  focial,  meek  and  quiet  fpirit.— 
"  Speak  to  yourfclves,"  -or  to  one  anotberi  **ia 


Smm.  XLf .]        Chifiian  RiUgion.  505 

l^falmSf  and  lei  tbe  peace  of  God  rule   in   yont 
hearts — teach  and  admoniih  one  another  in  fpiiii. 
oal  fongs,    tinging  ^i^h  grace  in  yoar  hearts  to  the 
Ix>rd/'     We  fing  with  grace  and  melody ,  when  our 
devout  affedions  charm  down  our  earthly  paffions, 
quiet  their  lumoks,  compofe  all  jarring  cUrcordcyall 
difconlenti,   anxieries,  envies  and  jealoufies,  and 
£moothe  the  foul  into  peace,  gratitude,  hope  and  joy. 
One  end  of  foetal  woribip,  and  particularly  offings 
tog,  is  to  ip^prove  a  friendly  and  benerolent  temper* 
^  Be  like  minded  one  toward  another  according  td 
Chrift  Jefus,  that  ye  may  wilh  one  mind,  and  one 
mouth  glorify  God.^  Can  we  join  our  voices  in  fingtng 
the  fame  fpiritua)  fonga  to  the  hmt  nniverfal  parent, 
and  at  the  fame  tyne  foi'gel  our  mutual   relation^ 
and  our  obligation  to  mutual  love  ?  In  themufic  it- 
self there  is  fbniiething  adapted  to  promote  a  kind  and 
focial  difpofitiou.     The  harmonioua  coincidence, 
the  fweet  fymphoay  of  different  voices  teacher  ouf 
hearts  to  mingfe  in   Chriftian   duties,   huflifs   tu- 
multuous paffions,  and   expels  the  evil   fpirit  of 
pride,  envy,  malice  and  difcord.      When   David 
touched  his  harp,  Saul's  evil  fpirit  fled.     The  man 
who  can  hear  holy  anthema  fung  to  .the   univerfal 
parent,  with  voices  fweetly  mingling  and  harmon^ 
izing  tog:  thcr,  and  not.  feel   himfelf  foftened  inta 
benevolence  and  love,  and  moulded  inta  c^nde.* 
Mention  and  peace,  mud  have  a  foul  ragged  z$  th» 
socks,  and  flubbom  as  an  oak. 

^REFLECTIONS- 

i.  If  finging  is  an  inftitnted  part  of  divino  woiw 
ftip,  all  (hould  take  a  fttate  in  it*  Some,  through 
want  of  natural  capacity,  early  education,  or  faw 
vorable  opportunity,  may  be  unable  to  join  the^ 
VQices  ta  tbi$  exereife.     But  thefe,  no  lefs'  \}3Mt 


5o6  Duties  of  the         [3eiiii,  XLI^ 

otbersy  (hould  be  concerned  to  make  melody  m 
their  hearts. 

a.  From  our  fubjefit  we  learn,  that  every  one^ 
according  to  his  ability,  is  bound  to  promote  the 
pfalmody  of  the  church.     As  many^  as  are   capa* 
ble  {hould  encourage  it  by  acquiring  the   nece0ary 
flcill,  and  taking  an  aQive  part  in  it.      They    who 
cannot  do  this,  fhould  be  more  felicitous   to   pro. 
mote   the   objefl   in   gther   wayS' — by    ftirnifhiog 
thofe  under  their  care  with  the  means   of  inftruc 
tion — by  giving  countenance  4o  a^revival  of  facred 
ttiulic,  when  it  declines,  and  by  ch^rfully  impart- 
ing their  money  in  the  caufie,  as  occafion  requires. 
From  principles  of  common   equiiy,   as  well    aa 
ifrom  examples  recorded  in  fcripture,   it  is  mani« 
^eft,  that  the  expenfe  of  maintaining  the  pfaimody 
of  the  church  {hould  be  a  (Turned  by  the  communis 
ty,  and  not  left  wholly  on  them  who  perform  the 
iervice^ 

3,  Let  this  thought  be  deeply  impreSed  on  eve* 
ty  heart,  that  pfalmody  is  a  branch  of  divine  wor« 
fbip«  Let  it  be  regarded,  not  as  a  theatrical  e^bi« 
bition,  but  as  a  religious  folemnity. 

When  we  fee  an  alTembly  united  in  the  praifea 
of  God-^hear  them  fing  divine  fongs  with  all  the 
charms  of  mti(ic,  and  at  the  fame  time,  behold  in 
their  appearance  that  gravity,  fedatenefs  and  rev. 
erence,  whichjndicate  th^ir  fouls  to  be  imprelfed 
with  divine  things,  we  are  raptured  and  tranfport- 
ed  ;  we  are  carried  into  the  throngs  of  God's  an« 
dent  temple  ;  we  almoft  imagine  ourfelves  in  the 
midft  of  the  heavenly  alTembly.  But  if,  on  the 
contraryi  we  obferve  a  behavior,  which  befpcaks 
pride,  paflSon,  irreverence  and  levity,  we  lofe  the 
charms  of  mufic— «we  are  {hocked  and  confounded. 
As  you  regard  the  honor  of  God's  wor{hip,  and 
your  own  and  the  common  edification,  condu& , 
your  pfalmody  with  that  gravity,  peace  and  love^ 
which  become  God's  houfe  for  ever  ;    and  applf 


SiiUc.XLI.]        Ch'rifiian  Religion.       -  507 

this  and  tvciy  part  of  worfhip  to  your  preparation 
for  the  higher  folemnities  of  Cod's  temple  in 
heaven.  .      ' 

Imagine  you  faw  heaven  opened,  and  the  ctioirs 
of  angels  ftknding  before  the  throtae  of  God  ;  im« 
agine  you  heard  them  tuning  their  harps  and 
voices  in  anthems  of  praife  to  the  great  Creator  of 
the  univerfe,  and  the  gracious  Redaembr  oiF  falleii 
men  :  Will  not  the  thought  elevate  you  above 
the  dull  delights  of  earth,  and  prompt  a  wiOi  to 
rife  and  mingle  with  the  celefti^l  worihippers  ?--r 
Imagine  you  beheld  the  Lamb  landing  on  mount 
Zion,  and  with  him  the  happy  thoufands  who  have 
his  Father's  name  written  in  their  foreheads  ;  and 
from  thence  heard  a  voice,  as  the  ^  found  of  many 
waters  and  as  the  noife  of  mighty  thiinder.  the 
mufic  of  harpers  playing  on  their  harps,  and  th^ 
voice  of  fingers  finging  their  hew  fong,  which  none 
but  the  redeemed  can  learn  ;  would  you  not  wi(E 
to  j(Hn  the  joyful  affembly  and  mingjle  your  voice 
with  theirs  F— Imagine  yoU  heard  them  crying 
with  a  loud  voice,  '*  Salvation  to  our  God  and  to 
the  Lamb/'  and  faw  them  falling  before  the  thron6 
and  worihipping  God  in  ftr:iins  like  this,  ^^  Amen  ; 
bleffing,  and  glory,  and  wifdom,  and  tfaankfgiving, 
and  honor,  and  power,  and  ftrength,  be  unto  God 
forever  and  ever,  Amen ;"  would  not  your  fouls  at 
fuch  a  view,  kindle  into  devotion  and  love,  and 
burft  into  fongs  Of  praife  ?  This  view  of  the  wor« 
Ihipping  aflembly  above  is  held  forth  to.  us,  that  we 
inay  learn  and  imitate  their  piety.  ,  Endeavor  then 
fo  to  worfhip  God  by  finging  and  all  other  ap^;* 
pointed  forms,  that  you  may  be  admitted  to.  joiii 
your  voice  with  theirs  in  finging  the  glories  of  Gi^ 
Atki  the  R^deenver  through  eternal  ag4s* 
114 


S  E  R  M  O  N    XLH, 


it  J.J.  I  \mm 


XPUES^IANS  V.  ao, 

GwiNC  thanks  akoap^for  all  things  to  Ofiirth  Fa^ 
thicr,  in,  the  nftmp  o/our  Lord^  Je/us  QhrijL 

X  HE  Heathens  in  their  BaocbanaKft^ 
]|C|I4  dnmkennefis  to  b^  commendal^le,  as  an  ex* 
preffion  of  gratitude  to  the  God  who  gavethfem 
vine.  This  Pagan  cuftom  the  Apoftle  has  in  vtewj 
when  he  fgtys  to  his  £phefian  converts,  veife  18^ 
^*  Be  not  drunk  with  wine^  wherein  is  excefi^  but 
\m  filled  with  the  Spirit,  fpeaking  to  yourfelves  im 

Sfalms." — '^  Inftead  of  thjofe  abominably  exceflin^ 
Y  which  you  once  expreOed  your  joy^  feek  noi« 
thofe  fober  an4  ratiopal  pleafures,  which  are  oom^ 
suinicated  by  the  holy  Spirit ;  aod  inftead  of  thofe 
drunken  foogsi  by  which  you  fonnierly  celebirated 
the  feafts  of  the  god  of  wine,  fpeak  ye  now  to  one 
^npther  in  pfalms,  hymns  a^d  fpiritual  foxkg^^ 
making  melody  in  your  hearts  to  the  Lord--*giy«* 
ing  thanks  always  for  all  things  to  Qod  the  Fathei: 
l^rough  Jefus  Chrift/^ 

I.  The  diUy  here  enjoined  is  to  givt  thanks. 

Th^Jcfulnefs  is  fuch  a  fen(e  of  favors  received 
from^  and  of  obligations  due  to  a  benefador,  aa 
difpofes  us  tQ  make  fuitable  acknowledgnjijents  a^ 
x;eturn&. 


Slitif.  XhVt.'}       Ckrijlian  MeHgion.  50$ 

Gratitude  to  God  is  attended,  not  with  wild  and 
fiaiUic  mirth,  but  ^  fober  and  colle&cd  mind. 
Tbey  who  underftand  the  loving  kiodnefs  of  th« 
X«ord,  hav^  wifely  confidcred  his  doings.  God 
complains  of  unthankful  Ifrael,  ^'I  have  neurifli* 
ed  and  farongfat  up  ehtldren,  hut  thc^  have  rdbelled 
againft  me*  The  ox  knoweth  his  owner,  ^nd  tbo 
^s  his  mafter's  crib ;  but  Ifrael  dolh  not  know,  my 
people  doth  no(t  confider/* 

There  are  fo«ie  unufual  interpofitions  of  provi^ 
dence  which  arreft  the  attention,  while  common 
favors,  though  in  their  aature  more  impcwtant, 
^re  overlooked,  or  little  regarded.  At  a  comet  w« 
gaze  with  aflonifl^nent ;  but  (carcely  lift  our  eyet 
to  the  fuperi^r   wonders   which  the  fair  evening 

Sefents  to  «ur  view.  The.  rifing  and  the  fetting 
D,  the  defcent  of  enriching  (howers,  the  vicilE^ 
fades  of  Inmmer  and  winter,  the  continuance  of 
life,  the  enjoyment  of  health,  fnppUes  of  food  and 
laimesMj,  fuccefs  in  out  daily  employments^  the 
means  of  knowledge  and  virtue,  and  the  hopeii  of 
glory  and  immortality,  are  by  multitudes  little  wk. 
ticed,  and  rarely  thought  o£  But  where  is  the 
man  who  would  not  thank  God  for  a  fhprt  fiifpen* 
fym  of  his  torture  in  a  fit  of  the  gout,  or  for  a 
providential  difcovery  and  extinflion  of  a  flame 
which  threatened  his  dwelling  ?  If  we  vegard  not 
the  daily  operations  and  bIcQings  of  God,  we  live 
^n  habitual  unthaphfulnefs.  Thefe,  though  moft 
^iily  overlooked,  are  moft  worthy  of  our  notice. 

A  grateful  heart  retains  the  impreflion  of  fii/t 
mercies*  *^It  remembers  God's  wonders  of  old,  med- 
itates on  all  his  works  and  forgets  not  any  of  his 
benefits." 

Gratstnde  fees  a  real  valua  in  God's  bkffings. 
Thi%is  its  language ;  ^O  how  great  is  thy  goodnefs  . 
which  thou  haft  kid  up  for  them  who  fear  thee,  and 
haft  wrought  for  them  who  truftin  thee  !  Olove  the 
4«pr4i  41  ye  I^s  £9^ints/'^<*''  O  Lord,  how  great  are 


510  Duties  of  the  [S£RM.  XLIL 

thy  works !  Thy  thoughts  are  very  deep.  A  brut* 
i(h  man  knoweth  not,  neither  doth  a  fool  under- 
Hand  this.  How  excellent  is  thy  loving  kindnefs  f 
Therefore  the  fons  of  men  put  their  trail  under  the 
fliadow  of  thy.  wings." 

A  fenfe  of  our  unworthintfs  enters  into  the  eflence 
of  thankfulnefs.  Why  (hould  we  ble(s  God  for 
that,  which  we  call  the  fruit  of  our  own  merit, 
and  which,  we  think,  he  could  not  juftly  deny  us  ? 
*^  I  am  not  worthy,  fays  the  patriarch,  of  the  leafl 
of  all  the  mercies  which  thou  haft  Ihewed  unto  thy 
fervant/'  "  What  is  man,"  fays  David,  «*  that 
thou  art  mindful  of  him  ?  And  the  fon  of  man, 
that  thou  vifiteft  him  ?  How  excellent  is  thy  name 
in  all  the  earth  !" 

«-  In  the  exercife  of  gratitude,  we  Cball  improve 
God's  favors  to  the  ends  for  which  he  beftows  dxcm. 
He  beftows  his  benefits  upon  us  that  we  may  be 
happy  in  the  enjoyment,  and  ufeful  in  the  diftri- 
bution  of.  them.  Solomon  fays,  '*  I  know  that 
there  is  no  good  in  them,  but  for  a  man  to  rcgoice 
and  do  good  in  his  life."  The  Apoftle  direds  us, 
**  to  offer  the  facrifice  of  praife  continually  ;"  and 
be  efpecially  cautions  us,  that  '^  td  do  good  and  to 
communicate  we  forget  not ;  for  with  fttch  faerie 
fices  God  is  well  pleafed.** 

Gratitude  delights  to  exprefs  its  fedings  and  feiu 
timents.  •*OflFer  the  facrifice  of  praife,"  fays  the  A- 
poftle,  **even  the  fruit  of  the  lips."  We  muft  be 
thankful  to  God,  and  blefs  his  name  ;  praife  him 
with  a  fong,  and  magnify  him  with  thankfgiving  ; 
(hew  forth  his  praife  and  talk  of  his  wonderous 
works* 

Thankfulnefs  ftudies  a  fuitable  return. 

The  glorious  felfsufficient  Jehovah  can  rec^ve 
no  real  benefit  from  us.  If  we  are  righteous,  what 
do  we  to  him  ?  He  is  exalted  far  above  all  bleflii^ 
and  praife.  But  yet,  as  his  creatures  and  depend- 
ants, we  are  under  indifpen&ble  obligations  to  love 


SkjiM.  XLIL]        Chtijtian  R^gm.  ga 

and  fenre  bim.  Thefe  obligations  are  mightily  in** 
.  creafcd  and  ftrengthened  by  his  favors.  His  good« 
nefs  Ihould  lead  us  to  repentance.  When  favor  is 
fhewed^s  we  ihoold  learn  righteoufnefs.  His  mer-> 
cies  fliould  perfuade  us  to  prefent  ourfelves  to  him» 
as  living  facrifices.  This  is  our  reafonable  fervtce. 
His  diiinterefledlove  Ihould  awaken  in  us  fentiments 
of  benevolence  to  our  fellow  men.  ••  Love  your 
enemies/'  fays  our  Savior,  "  do  good  and  lend---« 
and  ye  flhall  be  the  children  of  the  Higheft  ;  for  he 
is  kind  to  the  unthankful  and  the  evil.  Be  ye 
merciful,  as  your  Father  is  merciful.  Let  us  proceed, 

IL  To  confider  the  charafler  of  that  being,  to 
whom  our  thanks  muft  be  fupremely  dire^ed. 
•'jpivc  thanks  to  GOD,  even  the  FATHER.'* 

God  is  the  Father  of  the  univerfe,  and  the  giver 
of  all  *the  bleOings  which  we  receive,  and  which 
we  behold  around  us.  Every  good  gift  comes 
down  from  him. 

To  him  we  muft  give  thanks  ;  for  all  things  are 
his.  We  walk  on  his  earth,  and  breathe  his  air  ; 
we  are  (uftained  by  his  food,  and  clothed  with  his 
garments  ;  our  frame  is  his  work,  our  reafon  is  his 
infpiration,  and  our  fpirits  are  preferved  by  hisiiw. 
fluence. 

To  him  we  muft  give  thanks,  for  he  has  given 
us  all  things  richly  to  enjoy.  He  has  formed  a 
fpacious  world  for  us  to  inhabit,  and  fubjeded  a 
variety  of  creatures  to  our  dominion.  He  com- 
mands his  fon  to  warm  us,  hi^  winds  to  fan  us,  his 
rains  to  refrefh  us,  his  fields  to  fupport  us,  and  his 
brutal  herds  to  ferve  us.  He  has  furniJDbed  us 
with  fenfes  and  appetites,  by  which  we  are  capable 
of  delight  in  the  ufe  of  material  objects  ;  and  giv- 
en us  an  intelligent  minr),  which  cm  contemplate 
him  in  his  works,  and  enjoy  him  in  his  gifts. 

This  world  is  a  temporary  abode,  in  which 
We  are  to  prepare  for  glory  and  immortality.  And 
God  has  given  us  all ,  things  which  peruin  to  life 


and  godKnefsi  thvoogh  the  knowledge  of  the  Jef  ot 
Ckrift»  who  b»s  called  us  to  glory  and  virtuev 

To  opfa  a  way  for,  and  rive  us  a  hope  of  ad« 
miffioo  to  his  £avor,  he  has  (eaft  hts  divine  Son  t n, 
to  our  world,  who,  having  aifamed  our  nalare,  has 
hme  our  ins  in  his  body,  expiated  ourgiiilt  by 
his  death,  ccmfirmed  the  truth  of  bi$  doSrines  l^ 
his  refurredion,  and  ever  Hvei  iq  heaven  to  mal^ 
ittterceffion  for  us. 

To  God  we  muft  give  dianks,  for  his  goodoela 
is  free  and  di&ntereftcd.  He  gives  liberally  aiui 
upbraids  not-^^he  neither  £aiinu  nov  is  weary-^^be 
is  tho  Father  of  mercte^^^his  tender  m^ercies  are 
over  all  his  works,  and  they  endure  forever. 

Iir.  We  are  re(|uir6d  to  give  thai^cs  alofa^^s  la. 
God. 

This  and  other  univerfat  terms  moft  be  undien. 
ftood  with  fueh  limitations,  as  tlie  nature  of  the 
fubjeQ  fuggefts.  Various  are  the  &ttes  which  re- 
ligion enjoins ;  each  one  claims  its  place,  and  nooe 
has  a  right  to  claim  more. 

This  expreffion  imports,  in  general,  that  we 
ought  to  be  always  in  a  half  it  of  thankfulnefs,  an4| 
in  a  readinefs  for  aSual  thankfgiving,  whenever 
providence  calls  us  to  it.  We  muft  fet  the  Lord 
always  before  us,  contemplate  his  continual  provi- 
dence, and  our  abfolute  dependence,  maintain  a 
ferene,  cheerful,  contented  mind,  and  banifii  fron^ 
our  hearts  all  thofe  malignant  paffions  and  world- 
ly tempers,  which  are  contrary  to  a  fpirit  of  grati- 
tude ;  fueh  as  envy^  malice,  pride,  ambition  and 
avarice.  If  we  would  live  in  a  thankful  temper, 
we  muft  walk  by  faith  in  unfeen  things,  have  oar 
converfation  in  heaven,  be  at  [>eace  among  our. 
felves,  and  put  on  charitv  toward  all  men.  The 
neceflity  of  a  friendly,  foaal  and  charitable  Spirit, 
in  order  to  the  exercife  of  real  tbankfulnefs,  the 
Apoftle  clearly  exprefles  in  his  exhortation  lo  the 
Colofians^    ^  ?ui  oa  hQwels  of  meroM,  Imdaefiif 


SttH.  XUI.]       CknfiUn  R^ig^  51^ 

Iiumbleiiefft  of  teiftd,  moekn^rs,  i<Kigrttfferiiig»«-* 
and  above  all  thefe  things,  put  on  cbadtjri  wUch 
is  tbe  b^ii4  of  ptrfednefs  ;  and  let  the  |ieace  of 
God  tule  in  your  hearts,  and  htyc  AtnJtfid. 

Thanksgiving  fiioald  find  a  place  in  all  our  ftaN 
ed  addjefles  to  God.  We  are  commanded  to  '^prajr 
without  ceafing."  The  expreffion  alhides  to  the 
daily  facrifice  which  was  offered  norning  and  eve« 
ning  continually.  Aa  we  are  to  pray  always  with 
all  ptly^r,  fo  we  are  to  offer  the  faciifiee  of  praife 
ootitiBuaUy«  This  muft  bl3  apart  of  ourmom« 
ing  and  efveniHg  oblation  every  day^  "  Be  careful 
for  nothing/'  fays  the  Apoftle^  *'  bat  in  every  thing 
by  prayer  and  fupplication  with  thankfgiving,  let 
your  requefts  be  nade  known  to  Ood."  Wheoev* 
er  we  approach  the  thrOne  of  God»  we  (hould  bring 
thithcrr  hearts  enlarged  with  gratitude  for  the  things 
we  ei^oy,  as  well  as  with  defires  of  the  things  wd 
need.  "Everyday,"  fays  the  Pfalraift.  "will  I 
blefs  thee ;  I  will  pradfe  thy  name  for  ever  and 
ever.  It  is  a  good  thing  to  give  thanks  to  the 
Lord,  to  ling  praifes  to  thy  name^  O  Moft  Higb^ 
to  Ihew  forth  thy  loving  kindnefs  in  the  m^kming, 
and  thy  faithful  nefs  every  night/' 

All  fpecial  favors  fhould  be  diflin&Iy  obffrved 
and  acknowledged.  God  daily  loads  us  with  ben« 
efits."  "  Many  are  the  wonderful  works  which  he 
has  done/and  his  thoughts,  which  are  to  us  ward  a 
they  cannot  be  reckoned  up  in  order  to  him  ;  if 
we  would  declare  and  fpeak  of  them,  they  aro 
more  than  can  be  numbered."  But  there  are,  ia 
every  man's  life,  and  perhaps  in  twcry  ycdLr,  fomc 
remarkable  interpofitions  of  God^^fome  feafonable 
protedions  and  deliverances,  fupplies  and  conu> 
forts,  direfiions  and  reftraintSy  winch  cannot  be 
wholly  unnoticed,  and  which  ought  to  be  always 
remembered^  If  for  fuch  as  thefe  we- give  thanks 
expliaily»  and  esercifo  a  general  gratitude  for  ben« 


5H  .JhUUso/Oe   -         [Seri^'^XLU;; 

efits  which  cannot  be  recoUeded,  we  then  give 
thanka  always. 

We  fliouid  be  AankFul  in  every  condjition. 
Profperity  Ihould  notdiffipate,  nor  adverGty  drown 
a  ieofe  of  our  obligations  to  God.  When  we  re« 
ceive  evil,  we  alfo  receive  good  at  his  hands.  And 
the  good  becomes  more  CQnfpicuouS)  when  it  is 
placed  over  againft  the  evih  God  has  fet  the  one 
over  againft  the  other,  that  man  might  find  noth« 
iag  after  him.  ''  Though  the  figtree  fhail  not 
bloflbm/'  fays  the  prophet,  ^'neither  ihall  fruit.be 
in  the  vines';  the  labor  of  the  olive  fliall  fail,  aad 
the  fields  (hall  yidd  no  meat ;  the  flock  ihaU  be 
pit  off  from  the  fold,  and  there  fliali  be  no  herd 
in  the  ftalls ;  yet  I  will  rejoin  in  the  Lord,  and  joy 
ill  the  God  of  my  falvation/ 

We  (hould  never  ceafe  to  give  thanks^  <^  While' 
I  live,^'  fays  the  Pfalmift,  'U  will  praifc  the  Lord, 
I  will  fing  praifes  to  my  God,  while  I  have  any 
being..  Becaufe  thy  loving l^indnefs  is  better  than 
life,  my  lips  (hall  praife  thee  ;  thus  wilf  I  blefs 
thee,  while  I  live.  Every  day  will  I  praife  thy 
name,  I  will  blefs  thee  for  ever  and  ever." 

IV.  We  will  next  coniider  the  maUcrs  for  which 
we  are  to  give  thanks.    Thefe  are  all  things^ 

Walk  forth  in  a  cloudlefs  evening  ;  look  up  to 
the  ikies,  and  attempt  to  number  the  ftirs.  Where 
will  you  begin  ?  How  will  you  proceed  ?  You 
gaze  and  wonder  at  the  fcene.  The  objeds  fopa 
lofe  their  diftin£lion«  They  are  mingledin  a  gen^ 
eral  blaze. 

Such  was  the  ft  ate  of  the  Apoftle's  mind.  He. 
recommends  the  duty,  prefcribes  the  manner,  and 
delineates  the  temper  of  thanksgiving  ;  but  the 
matters  admit  no  details  They  baffle  the  power 
of  numbers.  It  can  only  be.  faid,  '*  Give  thanks 
for  all  things. 

David,  bringing  his  thankoffering  before /^qd^ 
begins  his  addrefs  with  this  remarkable  expredioD.^ 


Sbrm.  XLIL3        Chrijlian  Religiofi,  515 

^*  Praife  waitcth,"  or  praifc  is  JiUnty  "  for  thee,  O 
God,  in  Zion."  It  is  as  if  he  had  faid,  *'  Such  is 
thine  inconceivable  excellency  and  unbounded 
goodnefs — fuch  is.  the  countlefs  multitude  of  thy 
mercies,  that,  when  we  attempt  thy  praife,  our 
tongues  faulter,  our  devotion  (inks  under  the  weight 
of  the  fubjeft.  We  cannot  cxprefs ;  we  filently 
adore  thy  glories/* 

"  Who  can  utter  the  mighty  a€b  of  the  Lord  ? 
Who  can  fliew  forth  all  his  praife  ?" — How  pre- 
doas  are  thy  thoughts  unto  us,  O  God  ?  How 
great  is  the  fum  pf  them  ?  If  I  fhould  count  them« 
they  arc  more*  in  number  than  the  fand."— "  X 
will  hope  continually  :  1  will  praife  thee  more 
and  more ;  I  will  fiiew  forth  thy  righteoufnefs  and 
thy  falvation  all  the  day,  for  I  know  not  the  num« 
ber  thereof." 

•  Take  a  review  of  your  life  from  the  early  period 
of  youth.  How  kindly  have  you  been  fuftained  ? 
How  bountifully  have  your  wants  been  fupplied  ? 
How  often  have  dangers  been  prevented,  affliflions 
ihortened,  temptations  diverted,  difappointments 
turned  to  iupceis,  and  imagined  evils  made  pro. 
dudive  of  real  good  ? 

Look  around  on  your  neighbors,  and  fee  what 
bleffingis  attend  them.  For  thefe  bleffings  give 
thanks.  Xheir  ch9,rity  will  impart  to  you  a  (hare 
in  the  good  they  enjoy  ;  and  your  benevolence 
may  appropriate  the  whole.  While  you  rejoice  in 
another's  proiperity,  you  divide  it  with  hini.  You 
take  the  better  half.  Yours  is  pure  and  refined  : 
The  grofler  part  is  left  to  him. 

Bleffings  bellowed  on  others  are  for  your  fake 
as  well  as  theirs.  How  often  has  your  thirft  been 
]:elieved  by  ftreams  from  the  fountain  of  the  rich  ? 
How  often  has  your  heart  been  cheered  by  the 
fo)iles  of  the  contented  and  happy  ?  '  How  often 
kave  your  good  refolutions   been  ftrengthened  by 


5t6  lOutiesof.the  [StRU.XLlU 

the  co^nfels  of  tbe  wife  and  the  ex^teple  of  th« 
virtuous  ? 

Contemplate  the  benefiu  of  dvil  f^tty.  Yoci 
partake  m  the  national  peace,  plenty,  pi^rfp^tjr 
and  bappinefs.  Under  the  protediom  of  a  rt|^U 
eoiu  government  you  fit  feciirely  in  fo^t  hoofe^ 
fleep  nndifturbed  in  your  be4,  go  fotth  into  yoor 
field  without  danger  of  an  enemy,  walk  tbt  ftf€ets 
without  fear  of  an  affaflin,  and  lay  up  the  ittAu  of 
your  labor  without  concern  that  thieves  will  break 
through  and  fteaL 

Confider  your  religious  privileges^  iTIie  ^p^ 
of  the  fon  of  God,  which  is  in  yout  hands,  opens 
to  your  view  moft  aftoniflbing  gloiies  in  the  futuint 
world*— glories  which  eye  had  not  feen,  nor  ear 
heard,  nor  human  heart ,  imagined*  It  matks  Aa 
path  to  heaven  by  the  plaineft  precepts,  and  en^ 
courages  your  progrefs  by  the  mofl  gracious  prom^ 
ifes.  And  though  darknefs  may  foikietinKs  fut^ 
lound  you,  yet  light  foon  arifes  iii  obfcuif ty«-^ 
Though  the  difpenfatioos  of  God  feem  m^Fflerioufr^ 
yet  all  things  are  working  for  good  to  them  whtl 
love  him.  They  are  heirs  of  his  idngpdom  ;  thef 
Ihall  inherit  all  things. 

What  is  there»  then,  for  which  the  good  nian 
may  not  give  thanks  ?  AU  thingfi  are  his.  No  real 
good  willbe  withheld.  Nothing  will  feparate  hi* 
from  the  love  of  God. 

V.  We  are  now  to  confider  the  medium  of  out 
accefs  to  God  in  this  duty^  ''  The  name  6f  Jefua 
Chrift.'* 

God  putteth  no  truft  in  his  faints ;  the  heavcni 
are  not  clean  in  his  fight.  How  much  lefs  man 
that  is  a  worm — man  that  is  a  finner  ?  We  afe  not 
worthy  to  fpcak  to  him  in  praife  for  the  benefits 
which  we  receive — much  lefs  to  a(k  of  him  farther 
benefits — les^  of  all  to  receive  the  benefits  whic^b 
we  afk.  We  are  therefore  dire£led  not  only  ta 
pray^  but  alfo  to  give  thanks  in  the  name  of  Chrift^ 


Wfa0]ia«l  puMteMlby  his  Mowl  fii^d  U^ffings  wirftft 
#^  need,  i^h^  has'dpeti^foros  by  ii$9  ime^feeffioti, 
a  way  of  acceft  W'tbettkmil&of  grac^,  ^tnf  tb¥oagH 
i^hotn  ^toi^,^  filth  gailiy  orcBatures  c^A-  acceptably 
tSxkw  MW  to  Godl  *^  J^i:is  Chrift  is  the  way,  tlM 
t#uth  and  the  U(fe  ;  ito' Aad  cometh^  to  the  Father', 
but  by  him."  *•  Whatever,  therefore  we  db,  ill 
WOitf  W  deed,  we  tuttft  do  all  ia  hi^  ftame;  pray- 
tdg  add  giving  thfltils^  tt>  Cod,  etetl  t^e  Father  hf 
him." 

We  httve  tafcetf  a  view  of  the  in^pifrtatte*  duty  of 
thauMg^v^g.  And-  w^  fee,  that  this  i^  not  a  woHr 
tnerdy  fdr  oM  day  in  a  ytfar,  but  for  every  tfa^ 
ihat  we  \we.    V/6'  A^  giV^  thanks  alWays. 

Let  Us  Hot  imagine,  that  by  recounting  a  teUr 
ireifearkablc^  favonf,  we  have  difchat^ed  our  obligaf^i 
lions  So  God  1  we  are  to  give  that^lcs  f6f  all  thitigsr* 

Leti^us  Aot  think,  that  to  appear  publidyiU  God'i 
boufe  and  to  feed  plentifully  at  our  tabled,  is  th6 
eflence  of  thankfj^vi^g  $  we  n^uft  bving  to  God 
tiie  c^efiiDg  of  grateful  hearttr,  feel  a  feiife  of  hii 
gbodneb  and  our  unwxHtiiinefs',  ex^/dfe  t^peht^ 
fMi€^  for  otlr  filDS,  devote  Ourfel^es  to  him  to  waltt 
iii  newtiefs  of  life,  and  db  good,  ^nd-  c6mmumcat6 
to  one  ailothef,  as  there  is  occafion.  With  futh 
facrifiice^  God  is  Well  pleafed. 

Naturi^  itfelf  points  oat  our  obligation  tothank& 
giving.  Being  endued  with  teafon  attd  fpe^h,  we 
arecapableof  obferving  the  mei^iful  works  of  God» 
and  of  expreffing  the  grateful  and-  admiring  fetiti^ 
tnents  of  our  hearts.  David  calls  his  tongue  his 
glory,  becaufe  with  this  he  could  praiC^  his  Crea^ 
lor.  **  My  heart  is  fixed  ;  I  will  flng  aAd  giv^ 
praife  with  my  glory."  'the  Apoftlc  exhorts  us  to 
^*  offer  unto  God  the  fruit  of  the  lip6,  giving  thanki 
to  his  ffome." 

Ev^en  finners  love  thofe  who  love  them  ;  and  do 
good  to  thofe,  w4io  do  good  to  them.  This  is  nat^ 
tiraK  Henee  the  unthatikful  are  ranked  among 
Kft 


{i8  Dutia  ^Hu  [StKU.  XLII* 

diofe  who  are  without  nattmii  aflPe&km.  If  gr»(U 
tude  to  one  another  is  a  di^tc  of  natave,  ihall  not 
reafon  and  religtoa  lead  op  our  hearts  to  God  ? 

The  ox  knows  his  owner,  and  the  afs  his  maf* 
ter's  crib*  Shall  not  we  con&deT  andaeknowledge 
him  who  has  nourifhed  and  brought  os  up  as  chtl* 
dren  ? 

The  creation  aronnd  os,  giires  os  le^res  on 
thanUblneTs,  and  exhibits  the  propriety  of  making 
retoms  for  benefits.  The  rivers  difchaxge  into  the 
fea  the  waters  which  they  derive  from  it.  The 
flues  remit  in  copioos  (howcrs  dke  coUediottS  which 
they  exhale  from  the  earth  in  vapors.  The  fidda 
by  a  fruitfol  increafe  repay  the  huibandman's  toil, 
«nd  bring  forth  herbs  meet  for  thofe  by  whom  they 
are  drefled.  All  nature  (ubfifts  by  kn  interchange 
of  kindneflSes.  Harmony  and  order  are  die  beailty 
of  the  natoral  world,  fiety  and  benevolence  are 
the  beauty  of  the  moral  world. 

If  we  are  dependent  upon  God  and  every  good 
gift  comes  from  him^if  we  are  finners  under  a 
forfeiture  of  all  his  favorsr— if  we  have  done  noth« 
ing  to  defervCi  and  can  do  nothing  to  remone- 
rate  his  benefits,  but  all  proceed  from  his  felf  mov« 
ing  love  ;  then  we  muft  be  eternally  bound  to  ren- 
der praife  to  his  name.  What  (hall  we  render  to 
the  Lord  for  all  his  benefits  ?  We  will  offer  him 
the  facrifice  of  thankTgiving. 

Praife  is  pleafant,  as  well  as  comely.  Prayer 
reminds  us  of  our  wants,  confeffion  wounds  us  with 
a  fenfe  of  guilt.  But  praife  refreflies  the  foul  with 
the  memory  of  God's  exceeding  goodnefs,  and 
brings  to  view  the  happy  drcomftances  of  our  con« 
dition.  <*  O,  tafte  and  fee  that  the  Lord  is  good  : 
31efled  u  the  man  who  trufteth  in  h|m/' 

What  more  delightful  fentiments  can  fill  oor 
fouls^  than  fuch  as  thefe  ?  The  great  ruler  of  the 
univerfe  gracioufly  regards  us  and  daily  watches 
over  us,  maket  us  (he  fubje^  of  a  thoufaod  bkf. 


iua^,  and  employs  lis  al^agenls  to  fcatterlas  bou^* 
ties  among  our  fellow  creatnres  *,  admits  us  into 
his  prefente,  atid  ^ows  tis  to  conVe^fe  With  Um  ; 
impaits  Ms  iniBuoicc  to  dired  our  way,  and  givts 
us  his  grace  to  prepare  us  for  faeaVen. 

Tbankfgtving  is  better  than  prayer  and  coilf^ffioik, 
for  it  will  never  fail.  When  all  our  fins  arepurg- 
td  away  by  divine  grace^  and  all  our  wants  are 
fwallowed  up  in  the  divine  fninefs-^when  we  dwell 
in  God's  prefence,  where  i^Joy  fupteme,  and  fitat  his 
right  hand  where  are  pleafures  never  failing,  there 
will  be  no  more  occa&on  for  penitent  oonfeffion  of 
fin,  ftrohg  cries  for  mercy,  Ind  groanings  which 
•annot  be  uttered.  The  glories  of  divine  wifdom, 
grace  an<i  love  will  be  aU  otar  theme-^gratitude 
and  praife  will  be  all  our  devotion^ 

HAbitnal  tfaahkfuHkei^  adds  mbch  to  the  hapfn. 
iie&  of  life.  This  foftens  6ur  cafes,  li^hletls  da!c 
troubles,  mitigates  our  grieft,  difpels  our  gloonr^ 
brightens  up  the  foul,  a^  ftnoothcSi  the  temper  into 
fereni^  and  cheerfulnefs.  Ingtatitude  is  fullelk, 
norofe  and  peevifli ;  it  givbs  a  difrelifh  to  iever^ 
favor,  and  increafes  the  (mart  of  every  afflidion. 

Praife  has  been  the  work  of  faints  on  earth,  and 
is  the  emplojonent  of  angels  in  heaven.  Let  u^ 
iherefore  giv^e  thanks  always,  for  all  things,  to  God 
throngh  Jefus  Chrift,  that  we  may  now  be  prepar^^ 
ed,  and  hereafter  admitted  to  join  with  happy  fpir^i 
its  above,  in  afcribing  bleffing,  and  honor,  and  gIory» 
and  power,  and  thankfgiving  lo  him  who  fitteth  o^ 
ibm  throng  and  to  the  Lamb  forever  and  ever^ 


&i 


SERMON     XLTII. 


BtKESIASTS  w.  it. 

Submitting  yourJilUs  one  to  another  intheJearo/Go^. 

XHEApoftlc,  \mvw%  eichorted  the 
^IpiheiU^  CfariSiam  to  the  duties  ^f  Tocial  woriltipi 
I2^xt  pafles  to  inculcate  feveral  pdblivie;  dttldtft.*-* 
,Tbis  fubjefl  lie  beigki^  wkh  a  general  eachortari^m 
to  all  Cbrifiiax^  to  ''  fubmit  eWtmfiilv^^  am  to  a. 
oother/'  His  fubjoining  ^A^'s  to  hk  exiioitatioa 
cqoce^ing  facial  wopflup,  imimaKiesi  ^toae  great 
ofe  of  joint  devotion  it  the  pfovKHJba  of  p^ce^ 
humility  and  Goade(<3ei>fioai» 
.  l^his  fubmilBqn  tQ  others  can  no  ^arthor  be  m 
duty^  thaa  it  is  coofifteat  with  our  obligadmitf  to 
God|.  Therefore  the  ApolUe  fays^  ''  SMbmil  yoni^ 
fdves  one  t^  Mother  mthtfctLr  of  6toiJ'  «Tfac 
wifdom  which  u  from  abovb,  ia  Srftjtai^rtf,  and  then 
peaceable/'  The^  Chriftian,  who  is  bought  intb  a 
price,  muft  not  be  a  fervant  of  men«  The  fenfc  of 
our  text  is  fully  explained  by  other  parallel  in- 
ftru£tions.  **  Ye  younger^  fubmit  yourfelves  to  the 
elder,  and  be  ye  all  fubjed  one  to  another,  and  be 
clothed  with  humility/'  ^*  Let  nothing  be  done 
through  ftrife  and  vain  glory,  but  in  lowUnefs  of 
mind  let  each  efteem  other  better  than  himfelf/'— 


^  ,Witj)  brvtlMrlf  iQVt  m  honor .  prtfer  ohe  i^ 
Wtfter/'     '.  ■    .     .  ^      ..       ^     /.'.•  '.i-i 

This  temper  was  exemplified  and  recommended 
hyif>UT  hcnkf.whenht  wafliod.hii  difdplcs  feet, 
a^d  ioft|:u£)ed  them. to  wafli  obe  aiUDCfaer's  feet.^^ 
Ht  telU  US|  fha^fitl  hi&  kingdom  iibe  ofle^catiowi 
diftin^ipn»/  (0  C^MoMn  in  the  world,  Aall  fae.:uiiu 
known  ;  that  in  point  of  obligation^to  juflice-clDd 
Cbaritf,  lUl  ih^U  ftand  0n  a  lev^l/iwiith  k»iily  fuch 
differenbe  zs  mfmfrom  their  teTpeAive  labilities  :^ 
That  the  bighfftjft  office  andcomitiiontlfliallciaim 
•0  Other  prMmimnce,  th^n  a  .fii:pcribr/.  ublig^ation^ 
tQ.  ufefubeft.  !Tb)s  i$  his  mtaqingwbcn  be.ifays^ 
V)TheJ(itig«.of  theGemilet  Qxerci£slajrdibip  o^ccb 
thi^^.aod  tbiey  wsfao;Qxercife  aufhork^'tipbn  tbtw^ 
a«fc;eati€d:  benefaQpi^  i  'Bat  ye  Amll  iiot<be  fo  $  but 
he -that }«  gnrat^ftoamong  ybu;  ]ct  hiU>  be  >  a«  d»t 
yoMinger  i  aMk he thft«  is  chief^.as'bie.Iirfaat  idstdv 
itarre  ;  ot^B  as  tAetfibnfof  >  n;t&n/(casne  (t>ot  iq£*bi» 
miniftered  unto,  but  to  minifter."  and 

'  tAinoing mto  G^d  dtfpenfea  hk  Uafifogs  wicS*  a 
fovereign  hMd^i  to.-^blneibo  giire^iijobt^  aindv4i|t 
Others  lefisr.  ^3At  no  nd»<ib  exfkhed.  tol.a  ftai^  o^ 
k)dependen4f.:  -Theyj^hoarcitnhigfaedautHo^tVV 
atid  in  ttiQSt:raffltit0t  condido%  whatever  pti<M( 
they  may  feel  in  themfelves,  and  whaten^er  Aa^ 
orkbers  may  .(tiSl  tam^rd 4h^ny  aicT^ailf  a^s  ^p^d- 
ent  as  he)ple£i,  aod  as  incapable  a£(i(iibfittin|e  U^ 
thAmT^v^i  a0'th0:pDOte(l^  the;bumai>  race  ;  f^l 
more  f0^  for^ihcyial-Qjefs  a;UeiQiie»Utfs''the,  hanrdi.^ 
ihips  and  perform:  the  lahovsljofi^ibfe.  Aiqtli^lf- 
ought  tfk  he  rcfjiembeied,  thacli^.m 'ttw'CotttiiQ 
fiufioSattooof^lidmAn  bffatrs^cbdki^.baatd  «ke  pi5or 
mayiexchangJMtonklttions  ;  andcthe  fbrmer  be  ve^ 
duced  to  (ucfa  tmpotthce,  as  tatBeed  the  help  of 
thofe  whom  BOW.  they  defpife.  ;       i       *-    \ 

This  diveriuj  among   men..di^Iftys   the   f^ve:^' 
reignty,  wifdom.arrd  gbodnefs'>af  ^Sbdi^trtnHndbos^ 
of  our  Gonflont  depcmlence  ;.  renders  u&  mutually 
Kk3 


j^aif  JStuties  of  (hi  [Sbum.  XLH  1; 

ufefttl ;  ;M>id  pves  opportunity  for  the  exercife  of 
niapy  virtues^  for  which  in  a  ftate  of  equality  therc^ 
would  be  no  room. 

The  dutieti  which  w«  owe  to  one  andber  in  this 
diverfiiy  of  rank  and  condition,  our  Apoftle  ex. 
prefles  by  mutual  fubmiffion.  This  will  beft  bo 
ilhiArated  by  oonfidering  it  in  the  different  relations 
of  life* 

1.  It  will  eafiiy  be  perceived  that  a  degree  of 
fiibmiffion  is  due  to fuperiors.     Particularly, 

.  You  muft  reverence  your  &.periors  in  ^«,  not 
treat  them  with  tnfdlence,  or  aflunae  an  impudent 
^miliarity  ;  but  pay  a  refpeSful  deference  t©: 
their  hoary  hairsi,  long  experience,  ^rave  depoort* 
Vatnt  and  fed^tte  advice.  **  Thou  fl^ilt  rife  up  be« 
fori  the  hoaxy  head,"  fays  Mofes^  *'  Mid  honor  d)e 
face  of  the  otdman/'.  It  i^  a  proof  <»f  great  de^ 
firatity^  wheoi  '^tiie  youth  behaves  l^imfelf  pro«du 
%:afainft  the  ancient,  atid  the  bafe  a^afnft  the^ 
l^onorable/^  \  .  :  ^ 

r  Tx>:  (bperiort;  uk  hiowUdge,  abd  mfdom'^ypa  mufh 
i^vi  Cub^iifion,  by  confuking:  ttiem  in  your 
doubts  and  payitig  refpoft  to  th^  judgment^' 
And  if  you  £ee  reiafon  to  diffent  from .  them,  kt  ib 
l^done,  mof  .with:  haughty  a&irancb,  but  with 
7!M((ka  caut»3in»  '   /  ' 

Honor  a  fiidui  and  virtuous  cbara&er,   whoever 
you  fee  it ;  'whether  in  the  rioh  or  poor,  in  the* 
learned  or.  iitUterate«      Nev^  attemi»  to  d^T«&. 
&£4B  it,  but-pliioeJt  before  you  for.ybur  imitatimir 
^d  propofe.it  to  others  for  xheira;       ' 

Obey  )rou^  fuperiws  in  autkmlf.^  Gheerftilly- 
fiibmttto  tbeiir  jttdcbmmands;  and  by  yourfteace*. 
ahlje  behavior  {jtipport  and  extend  their  influence. 
Though  in  civil  fociety,  legitimate:  autbprity  9n. 
ginates  from  the  people,  yet  when  they  have  in  any 
fprm,'Conleni:ed'  to  lodge  certain  powers  in  the. 
handb  of  particular  perfons,  thefe  p(^ons  then  be. 
<^ji^^  theij-  iuperiorSy  :ai;d  are  entitled  to  their  obe-* 


Sftntf.  XUII.]      Ckrifiian  ReligUn.  523 

£ence  anS  fupport  in  the  execution  of  the  powers 
committed  to  them.  Every  attempt  to  control  or 
embarrafs  officers  of  government  in  the  difcharge 
of  their  duty,  i$  an  offeQce  againft  nature  and  fo« 
ciety,  reafon  and  cbriftianity. 

t.  Mutual  fttbje&ion  may  be  confidered,  as  it 
refpeQs  equals. 

All  men  have  the  fame  immutable  right  to  an 
equitable  treatment  from  all  with  whom  they  have 
inrercourfe.  The  poor  man  has  as  ^good  a  claim 
to  juftice  from  the  rich/  as  the  rich  man  has  from 
the  poor — the  private  citizen  from  the  magiRrate^ 
as  the  magiftrate  from  the  private  citizen*  This 
mutual  fubcniffion  implies,  that  every  man  fhould 
do  juflice  to  every  man  with  whom  he  is  concern- 
ed ;  fliould  treat  his  perfon  with  humanity,  hit 
character  with  tendemefs,  his  conduQ  with  can« 
dor,  and  his  fubftance  with  equity. 

All  men,  as  far  as  their  condition  requires,  are 
alike  entitled  to  compadion  and  affiftance  from 
thofe  around  them.  We  are  to  relieve  the  unhap- 
py, fupply  the  Txa^dy,  fupport  the  vireaj:,  vindicate 
the  injured,  as  far  as  our  ability  w^l  extend,  and 
our  other  obligations  will  juftify.  *^  Bear  ye  one 
another's  burdens,  aqd  fo'  fulfil  the  law  of  Chrift."' 

Equals  muft  preferve  an  affable  and  obliging 
deporttocnt ;  rlither  decKne,  thau  afluqie  a  pre-, 
dnini^tlce — rather  yield  than  affed  a  fuperiority. 
*^  Lpve  a^  brethren  ;  be  pitiful  i  be  courteou3 — ift 
hono^  prefei  one  another.** 

This  Spirit  is  peculiarly  beautifiil  and  pfeafant, 
wbeii  it  rups  through  focietks,  and  unites  all  the 
parts  into  one  compa^  whole.  Thcn^  each  mem* 
ber  fceks  the  profit  of  many  in  preference  to  his 
own  ;  cheerfully  yields  to  his  brethren  the  pre* 
eminence,  rejoices  i^  their  diftinguifiij^d  merits  ; 
and  fludies  to  rife,  not  on  their  ruin,  but  on  his^ 
qV^u  virtue  and  ufefulnefs. 
^  Kk4 


Mutual  %lMaioa  9t^^pf<«ij%  A*  ibifl^  j» 
fepi^Ue^.  The  f^bordii;tf$e  pei^ben  fiiqiji^.4x0. 
to^eliber  ,\n  vnity.,  a^i  by  io(if<?  (firve  .fipf  .]f)S|Q;|icr^ 
T%  jbe^ds  fl^Ottld  ^QQafidq: .  t^f^elyjes  ^.  (ppip .  i^ 
intereft,  aiidfliouldaa4?j^vu^.,tWe  ^ifft^j;  .mtt 
enter  into  co^iieil^.far  (mpfififm^*  uj^d^ig^^  e^fii 
other's  influence  and  deftroy  domsfij^^fjfJKtfi^ 
meat ;  but,  by  i^jtM^ual  .cpxf^fik&a^Qn  s^.gp^^lipa 

pwxn^etheqopvpQpJi^BJiVU,,  ^  PqitttfflfWffl 

not  by  pexuiVM4ott^,<?9ntr^|if^QjQ.  fod.  fll9|^  . .  ., 
<?pppfitioR.  ,  j)iu^  ••  itvfo  Are  ^«fr.«^  oftfif,  tftt ; 

^y  fellM9Pe  ««^iW  j>^  *tp.l?w  mWii'-  ^     :  i,    5.-.; 
^.  TbFe:W  a4ubpMfla9«^  ^^»e.  ^4»f»M^  ^Kl)^9ft 


_      .  W.- 

Spjompfl,  .^  ^».^,9f  rp-^fl,  :yji^  f!»BP{ipf  ti 

(her ;  4ki.a^liei>)^as  hcf  immf-.   )l% ' 
reJa^pjji  t^  qw-ej^^reyer^nre  ^^  A^r, ;   f 
lation  ib^'owfidfi^\mf»t;Q.  A^.^,.„^ 
^?,r9eded  »vith  tlwi;kyi^.^%i^,A^9p,ij^, 
jBotion,  not  \vith  the  ^Api;ij^^  ./i^f,  9,  _ 
vith,th9  dnUr  pf  ^  (ubjea.  ;  ^J^c4,wh«R.. 
into  his  prel^cp.rhe  re9jEjiv9|J^e;^,'ji^Qt«iif^ 
ry  fubj.ea,  but  as,a,,Raren;i;^,  .^e  ipt  W,-,„^ 
her,  bpi(re4;h^^^  kfrh^J^iY^^m^.M':^ 
rigkt  h^t^,.         .!  ,    .         ;     .(   ;  luu...    ■  -.  »wdi 

Farther  :  Superiors  asfac^fii^f;  ^i^'tt^M&sL. 
who  arf  ^e^o^jr  fhw..,    T^X <m^'Hfm m  f^ 
cefs,  gen^e  ixi  ^hpjx  laflwjjigfe  ^nd.^wj^ip 
their  deportmfnii-    Ruie^i,a|ip  tp.b?   flW^f^., 

God  for^9o4  to  diejpe^pje  T^V/^kIkW  Uieji'! 

the  rich  are.toidlftribute  fpij|^  ^vedy-r-ijhfj^ft^pjl^ 
are  to  bear  the.infirmjtij^  of  t[ip  ^ifjJkTrrev.«^*Tflnrt. 
13  topleafe^iis  peighbow  m  jtt^py  gpp^  to  e djllgi^frfi;;^ 

4.  This  mutual  fubmipiop  opjght.  to  ^i{i^efi c,  jii|^ 
^hriftian  churches.     It  is  (o  th^  members  of  the  E- 


3^  ih  jth»t  jt^lku^  «!hara4«r  ^^^  bpuiuJ.iQ  »pp)!y| 

if»  '  .  ,'  •  .  .,-•:  ■•(    .    :  ■■•  '  >   i'"' 

tbor ;  of.  ppqf i,i^imn,  .^t  .of  pp^  in  »il .  icli»«pb«^  .^ 

TbcTf,  is,..M9f|  of.  ijjpAtwJ,  .fvjbwiflifl^  ftq^Q^V^ 
i^yievf  ^(J  ^p,j»wi^<  of  ihtir  cbftr jc.  • ,  . ,  , .. :  ; 
'.  aiipi^w^etijx  ,li?«i*,  p^efts,  to  h?  fehjcjft  fft 
4ieir.p(M)ple..  J^cjr  ^  ,nf>t.,^pffj»  over  f^'^ 
heritage.  Tbeyhave  njj-.dopvwff"  PVf  ?  WJf  W^A 
f«uth.an4jp9ft(pwpjcjB...  yMfiTiW  *<>  b«.%WftAM.of 
>U_mep,  ^xAg)plc§.to  heliQv^sjfliJ,bfJj^MiPfiA«jft 
joy. ,  ^itbin  .tbi;  fpj^i^,^  "^ew  pffipej  |Ji^,li§«H 
an  aiftjbft^y  ; ,  bwt  k;i^An,>jjjbori^y  gjlv^Pafofi 
^ficajtioJ?  only, ;  »pf  ^ot,;  dcftf^ion..  .sTfljeyn^H 
to  labor,  opt  for.^eir  ojy.W  priv.ftp  ,e«M)lt%t«^,bM 
for  tbo  ii^lv^Upa  qf  ptbfx/i .; :  «ua4  (tp  be  vn^a.i^A 
tbin^   ^  all  men,  -  tb^  ,by,,pll  ^neaoA  tfesy-iw* 

roep  ^y  feryJJ*;  ^:pnof)Ji3.W*  »d  Unipor«ingf^r:tfB 
If  they  .t,\i\is,f^4^  pien,  i^y .  are  flpt  .tbft^t^gftiH^ 
pf  43jrift,,  fbpy  mxymp  farjtbex  jKCOf^^p^jM/^ 
tbemfeives  to  men,  tban  is  confident  witb  tbeirr^9%t 

Th$ty,^rf,tp,ff44  ^le.  flock. of  God-^^atfledlt 
efpeda^  .,pvef.  i^hicb, the  .Holy  Gboft^^.q^^p 
tbeifi-OY^rfe^VS..  .And  while  they  Sod  fppiiArtr^aA 
encoura^etRi^nt  i^  this  {etvii;ey  they  ar^  PP$ito  t<« 
linquilb  it  for  worldly  hpnprs  a.ad  emolumfints,  tk^t^ 
to  negled  it  for  the  indulgence  of  eafe,  (H,ihq»e^ 
quifitio^  of  lucre.  They  are  to  abide -iQ.  their 
calling  ;  to  be  quiet  aa^  do  their  own  bui^pafs  ^ 
not  to  for  fake  their  charge,  and  ramble  abroad  «n< 
^r  pretence  of  ferving  other  lurches,  K|i^4oi^9g 
ippre  extenfivQ^ood. 


'  On  the  other  band,  there  are  duties  whidi  peo« 
pit.  owe  to  their  minifters.     Thefe  daties  you  wilt 
find  clearly  flated  by  St.  Paol.    ''Know  them 
who  labor  among  you,  and  are  over  you  in  the 
Lord;  and  admonifh  you.  Efteem  them  very  high. 
Jy  in  love  for  their  works  fake."—"  Obey  ihkm 
who  have  the  rule  over  you,  and  fubmit  yonrfelves^ 
for  they  wat^h  for  yopr  fouU/*-^*'  Let  him  that  is 
tiiogfat  it^  the  word,  communicate  to  him  that  teach*^ 
eth,  in  all  good  diings/' — '*  The  Lord  hath  ordain- 
id  that  they  who  preach  the  gofpe),  ftiould  Uve  of 
fhe  g6fp^K"    Brethren,-  pray  for  ui,  (h?t  the  wor4 
pif  th<i  Lord  may  hiave  free  courfe/'. 
'   M  minifters  ai^e  not  lords  over  CSirift^s  heritage 
fb  you  kfe  not  blindly  to  follow  their  opinions^ 
Aok  iriiplidtly  t^  M>ey  their  mandates.     *^  Call  no- 
mstnyouF  mafl^e^on  e^rth,  for  one  is  your  matter, 
ev*n  Chrift.'^    THiere  is,  however,  a  fubmiffion 
which  ydu  owe  the^.   .  You  are  to  efteem  them  iu 
&eir  offlie,  and  regard  them  as  fervants  of  Cbrifl, 
^UkA  your  fcrvanti  for  'hiii  fake.    Yw  ^^Y  never 
hirftity^eeive,  nor  raflily  popagate  kn  a^cufatioxx 
a|^aihft  tiiem,   wMch  might  injoice  their  cbarader^ 
or  obftVud  their  lifefulnefs  ;    buryou  muft  fup- 
fwnt  tlnir  juH  Je|ni.tatio9  both  as  minifters  tnd  as 
meini-   *   • 

As  they  are  called  .to  hbor  among^you-m  wor(| 
and  doQrine,  you  muft  attend  on  their  miniftra. 
fibfiS'witll  diligence,  and  receive  the  liront  from 
db^tn  MF4th  meeknefs,  and  be  cautious  that  you  im« 
pcde  ndt  its  influence  on  your  own  hearts  by  acav. 
ilNfig  humor,  and  hinder  not  its  eflFe^  on  others  by 
eaptioiis  objefUons.' 

As  Aey  are  to  Warn  the  unruly,  and  rebuke  op- 
en traikfgreffors,  fo  you  muft  apply  their  admoni- 
tions as  far  as  the)*  are  pertinent  to  your  own  cafcj 
and  aid  the  juft  operations  of  them  on  all  con- 
cerned. 


itin.  XLin. j       ChriJHan  IteK^.  52jr 

As  they  arc  to  inftroft  and  convince  gainfa^^ers, 
fo,  when  you  hear  ;from  tfcem  a  do£lrine  diyerfii 
from  your  fortoer  fentiments,  you  are  to  examine 
it  without  prejudice  ;  and,  if  the  evidence  of  truth 
it  bn  their  fide;  fuhmit  with  joy  to  the  corre£tion 
of  youV  '^niftakes.  If,  on  the  contrary,  you  con- 
dtrde  them  to  he  in  an  error,  traduce  them  not  as 
heretics  ;  talk  nor  againft  them  hy  the  walls  antl 
in  the?  doors  of  your  houfes  •  hut  ft  ate  to  them  the 
grounds  of  yout  diffatirfaffion,  and  hy  friendly 
co'iif^rfence,  labor  to  rcQify  their  miHake,  or  to  fee 

f&UT  &W1%, 

As  they  are  ambafladbrs  for  Chrift,  fent  to  Open 
the  terms  of  peace;  fuhmit  to  tti^fc  terras,  and  bc- 
pome  re€onc3*d  to  God* 

Pray  for  tfccm,  that  utterance  may  be  given  them 
to  fpeak  thci  word  boldly,-  as  they  ought  to  fpezk: 
l^rtat  them  with  fuch  kindneft,  tliat  they  may  be 
among  you  without  icar,  while  they  work  the  work 
of  God.  And  as  they  communicite  to  you  fpirit^ 
u«T  things,  impart  to  them  tetrtpora,!  things  in  fudll 
tnariner,  that  they  may  putfoe  this  work  within t 
in  terra  j^ion.t  )f  rdjgious  ki^owledge  is  conveyed 
by.  the  word  which  they  preach;  if  fpirirual 
ftrength  is  increafed  by  the  ordinatlees  which  they 
adminifter  ;  if  G6d  has  conftitoted  them  as  giiides 
to 'lead  you  in  Ibc' way  to  heaven^  as  paftors  to 
feed  you,  as  wafchriten  to  warn  you, ^  and  as  ftew^ 
ards  to  difpenfid  his  gifts  «mong  you;  there  is  theu 
every  reafoh  why  you  ihould  hon<?r 'them  in  their 
office,  fubmit  to  tHcm  in  the  ekectation  of  it,  and 
pray  for  thetn,  that  the  wprd  6f  God  may  be  g!o* 
rifled. 

There  ought  tH  he  a  mutual  fubthiffion  among 
the  mev/ibers  of  the  church.  For  there  is  an  au- 
thority given  to, all  coUcaircly  over  each  pattica. 
lar  member.  The  church  is  to  infped,  exhort,  ad- 
monifh  and  cenfure  her  members,  as  their  cafes 
Bjiay  require ;    and  each  member  is  to  confider 


099  .X>uti0io/H€    .      ^Sbw^.XUIft 

hiffifctfas  under  her  difdplie&e  both  by  his  ^virn 
^veiutQt  and  by  Chriil's  cocnmaxid  ;  ^  and  to  thu 
di&ipline  he  is  bound  peaceably  (o  fabmit,  a^  £aj> 
^  it  is  ^idipjiniftered  agreeably  to^thie  jgofpeL 

Cbrifti^ns  axe  to  con£der  one  anoither,  that  ib^ 
may  proyoke  unto  lovtc  and  good  worfci^^r-to  SLi^dy 
the  tbings  vhich  raaJce  fpr  the  (ppn^on  edi£^Q9pQtx 
and  comfprt^  and«to  keep  the  unity  pf  ^be  Spirit  in  Hm 
bond  of  p4^ce.  I^hey  fho^ld  not  witbdrair  tb^n^ 
fdves  from  the  jcharch  for  every  pa^fe»  either /or 
£uppofed  erfprs  unit,  for  perfp^al  diflike  tat^ 
pa  (lor,  or  for  difguft  at  a  difcipline,  which  affed« 
them  or  their  ptrticular  friend^  :  ^but  Qiould  r^h- 
er  labor  by  g5>rpel  ^i^ns  to  f^mpve  tb^  caiiCe  of 
their  offence,  and  to  prefprve  tb^  gfeiii^al  pea<^ . 
„  In.  prdcr  tptbis,fnu,tfial  fvii^ofh  ^j^er©  mujl  be 
^  Spirit  of  humility, ,  Thefe  .^t\  P^ter  pla<xs  ia 
cqnne^pn, ;  \ll6^  ye  a^  /wj^ft  Jm  to   ajaoih^ 

0\^}^}W  ^^*^^iPK'fftb€fly  Pf  J>pir  <>«r,wknoiirJ^gi^ 
jBii^lgppdaeft,.  §pd  ia  honor  tp.  pfpfer.xjnc  anofi^^ 
4j|^;fkndue  opjnipn  of  tfaemfelve^  U  i^e,€aufe  o£aU 
fh/eix  afliimij?jg,.|pehayjor.,'  Jt  if  t^is,.^^hat  naal^e^ 
(hepji,^^at.:fup^4Qrs  rwitb  in^ol^fafrc^  equals  ytMCbk 
rudenef^  [and  ^^f^fiRT^  >^h;  f:^if^p^  It  is4)^ 
tb|it,fnake$  thfp^  ^ogw«Fd  ^o  cii^^tc,i^nd  backiirar4 
tq  be  ^vifed  ^.«  qlptfl^n^te  in  ,ths)r  ^a  w^ys  and 
impatient  of  cpntrolji  jpoofident  }^  their  own  ofia^ 
ioD&  and  deaf  tp  t^e;  yoic^  of  re^ftfn/  1(  is  this  that 
»^a^[^$  ihem,ctg^i^,Him^nji|rjf,..,an4,jO*ferr%te  real 
injvric*  j  reC^UfjEiifl  of  rtproolt-j^f^dfewpfelof  iiu 
ttruai^n*  Jh^A  Js  fbe.n^^in  fpiJ^rqft  of  ,Q^tcntipn«| 
and  the  greatcft  bar  to  reconciliation. 

A  humbly  x;ie^  f)f  purfelvcft  ivflip^fK^ice  ^nitc 
contrary  .effeQ*..,.  Xhis;wiU  uiak)^  K^  fwift  to  hear, 
ilpw  to  fpeak,  faip^fi  fo^co^viftioi;,  rea4y  to  redraft 
our  errors  aijid  confefs  our  faults,  free  to  receive 
advice,  and  prompt  to  acknowledge  a  kindnefs. 
This  will  Uad  us  to  give  honor  where  it  is  dae>  ta 


Seua.  XUlhl     Cirijtm  ReSgkn.  529 

condefcend  to  men  ef  lev  efiate,  to  bear  the  in- 
firmities of  the  weak,  and  to  follow  peace  with  all 
men. 

Religion  begins  in  humblenefs  of  mind — in  a 
conviftion  of  our  own  guilt  and  unwortbinefs.  In 
this  conviaioa  we  mtjft  apply  to  the  mercy  of  God 
in  the  name  of  Jefus  for  pardon,  grace  and  glory. 
In  this  humble  application  of  the  foul  to  God, 
through  a  mediator,  conGfts  true  and  faving  faith. 
Faith  is  i.  meek,  fubmiffive,  peaceable  grace.  It 
begins  in  a  fight  of  oirrfelirs  n  finners,  and  in  a 
view  of  Chrift  as  a  gracious  and  fufficient  Savior. 
The  life  of  the  Chriftian  is  by  the  faith  of  the  Son 
of  God  ;  and  this  faith  operates  to  increafing  hu« 
mility,  condefcenfion  and  love.  The  nearer  he 
keeps  to  Chrift,  the  more  he  wilF  learn  from  him, 
and  the  more  he  will  be  aflimilated  to  him  who  is 
meek  and  lowly.  The  flronger  is  his  faith,  the 
deeper  will  be  his  humiliation,  and  the  more  ar- 
dent, and  (fiffufiv^  his  love.  ^  Let  us  therefore 
pnrify  dur  fouls  in  obeying  the  truth  through  the 
Spixit  unto  unfeigned  love  of  the  brethren  ;  and 
love  one  another  with  a  pure  heart  fervently,  as 
becomes  thofc  who  are  born  of  incorruptible  feedy 
even  by  the  word  of  God,  which  liveth  and  abid« 
€th  forever.'* 


SERMON    XLIV. 


k#H£SIANS  V.  tt — -M* 


Wiws  fvJmit  fmrftlvei  to  youf  otm  kujhnds  as  wM 

.    the  Lord ;  Jfor  the  hu/band  is  ike  head  of  the  wift^ 

even  as  Chrift  is  tht  ftead  of  the  ckureh  /  and  he  it 

the  Savior  of  the  hody^     Therefore  as  the  diurch  is 

fubjeB  to  Chrijl,  Jo  let  the  wims  be  to  their  avm 
hnfbands  in  every  thing. 
Hupfands,  love  your  wives,  even  as  Chtifi  aifo  loved 
the  church,  and  gave  him/elf  for  it,  that  he  might 

farcify  and  cleanfe  it  with  the  wajhing  of  water  by 
the  word,  that  he  might  firefent  it  to  himjdf  a  gloria 
ous  church,  not  having  jpot  or  wrinkle  or  any  fuck 
thing,  but  that  itJhmMbe  holy  and  without  iUmiJs. 
So  ought  men  to  love  their  wives,  as  their  mm  io^ 
dies  :'^He  that  toveth  his  wife  Umeth  himfelf  ;-^ 

for  no  man  ever  yet  hated  his  ownjle/h,  but  nauri/k- 
eth  and  chcrifheth  it,  even  as  the  Lard  the  church  ; 

for  we  are  members  of  his  body,  ofhisfiefh  and  of 
his  bones*  For  this  caufefhall  a  man  leave  kisfath^ 
er  and  his  mother ,and  /hcdl' be  joined  to  his  wife,  emd 
they  twojhallbe  onefejh,    Tnis  is  a  great  mjifietys 


St%M.  XLIV]       OriJUm  Xl^gum.  g^t 

ht  Ificai  concirning  ChriJ  and  the  church,  Ntv^ 
irihckjs,  let  every  one  of  us  in  particular  fo  kvt  hi» 
wje^  even  as  himfelf  ;  and  the  infefee  thatjhe  rev^ 
erenee  her  hujband.  • 

1  HE  Apoftle  having,  in  the  prccecL 
tng  part  of  this  epiftle,  ftated  and  inculcated  the 
various  duties,  which  Cbiiftians  more  jgenerallj 
owe  to  one  another,  comes  now  to  the  confidera^ 
tion  of  the  relative  and  dcMneftic  duties. 

In  the  words  juft  read,  he  particularly  explains 
and  powerfully  urges  the  duties  of  the  conjugal  re^ 
lation. 

As  this  is  the  firft,  fo  it  is  the  moft  important  re* 
lation,  that  ever  exifted  in  the  human  race ;  and 
the  obligations  arifing  from  it,  ought  to  be  ferioufly 
confidered  and  facredly  regarded.  The  happinefi 
of  the  relation,  its  ufefulnefs  to  civil  and  religious 
fodety,  the  honor  of  the  family,  the  education  of 
children,  and  the  intereft  of  religion  in  the  world, 
much  depend  on  the  prudent  and  faithful  difcharge 
<tf  the  duties  which  the  hulband  and  wife  owe  to 
each  other.  Of  thefe  duties,  there  is  no  pafFage  ia 
fcripture,  which  gives  a  clearer  view  than  this  b6« 
fore  us.  But  while  we  attend  to  this,  we  fliall  nat« 
urally  introduce  other  pafiages  relative  to  the  fame 
fubjed. 

You  will  here  obferve, 

That  there  are  fome  duties  which  thefe  corrdatea 
owe  to  each  other  in  conunon. 

That  there  are  fome  particularly  incumbent  on  tht 
wife  toward  her  hufband.     And, 

That  there  are  fome  efpecially  incumbent  on  the 
hulband  toward  his  wife. 

Thefe  feveral  obligations  I  (hall  explain  ;  and 
ihall  alfo  apply  in  their  place  the  arguments  which 
the  apoftle  lues  to  enforce  them. 


58i  ffuthstfifik       ^ttA.  XlXVi 

t  I  htpa  ^kh  tho^  «r&idr  ai«(3miMd«t  to  both 
^  eo^rdates^ 

The  hufttfnd  ^nd  wif^  src,  inr  foifte  Wfpefib;  ^- 
jWs.  Hence  there  are  feveral  da^itH  aKfce  iHQCtai- 
bent  on  both.  The  Apoftle,  alluding  to  the  union 
of  the  firft  pair,  and  to  the  firft  inftitution  of  mar- 
•wage,  fay«,  "A  man  ft^U'Ieacve&is  father  and  moth- 
er, atid  (ball  be  joiined  to  his  wifc^.  sind  tbey  nro 
ttiaUht  one  Jejhr 

Tbtk^  rdation  is  founded  m  mutil^  (tonfeti^f'  aoil 
the  confent  does,  or  oo^t  to  ^oceed  fiiottl  tdtitn^l 
^ediofi,  and  to'  be  piiefermd  by  mmis^l  Idild- 
nefs. 

As  thefe  relatives  are  one,  and  have  one  constu 
nftca  incereft,  they  ought  to  zGL  widi  an  undivided 
itoncern  for  the  bappitiefs  of  the  family; 

Being  one  flefh^  they  aM  CO  dwell  t<lget&ter  at 
keirs  of  che  gr^ce  of  life.  The  ha^nd^i;s  dM  to 
put  away  his  wife;  nor  (be  to  depart  from:  hitaf ^ 

They  are  alike  bound  to  mutua:!  fideliii^  ind  a 
cbaft/e  converibition*  Tfoey  are  to  avoid,  nwotdy 
tbe  gtofs  violations  of  th^  conjugal  voitr^  but  tbstt 
kghe  behavior  and  wanton  language,  whicb  indi* 
cate  an  impure  mind,  or  which  might  iilfeafi^lif 
ti^nsfer  the  affeflions  to  an  unlawful  ol]ject,<  6^ 
ereane  the  fufpicion  of  a  wandering  defii^. 

They  are  under  equal  obligations  to^  (ludy  eack 
other's  peace  and  comfort,  to  take  part  in  eadi  odw 
er's  pains  and  diftrefTes,  to  affift  in  each  other'^s  du- 
ties and  fervices,  and  to  ftipport  eath  other'^  repu- 
tation and  honor.  Evea^y  thing  of  thi«  kind  i# 
<»>mprifed  in  the  Apoftle's  direftion,  "  To'  render 
to  each  other  due  beaevol^ce^** 

The  inftru£tion  and  education  of  their  cbtldreu 
and  domeflics ;  the  giving  and  receiving' of  feafoa« 
aMe  advice ;  and  praying  with  and  for  one  aUoth* 
<r,  are  duties  common  to  bothy  an4  implied  in  that 
expreflipn  of  St,  Peter,  ^<  that  the^  live  togethar  m 


Sbhm*  XLIV.}       Chriftian.  Rdigion.  533 

heirs  of  the  grace  of  life^  that  fo  their  pmyert  mxy 
tei  be  hmderetL" 

II «  There  are  fomc  dmics  peotltarly  incuttbeiit 
lOQ  the  wife.     Tbefe  the  Apoille  exprefleft  \>y  the 

**  Wives  &hattl  j>QurfeWes  lo  your  cnvn  hnf.. 
faands^  as  unto  the  Lord— for  the  huftaad  is  the 
head  of  the  wificyasChrifll  is  the  head  of  thacbusciii« 
A3  the  church  is  Md^Sl  to  Chrift,  f o  k«  the  wiv  es 
be  to  thcer  hulbattds  ia  every  thing.  Let  the  wife 
fee,  that  flie  reiperence  her  huflband.^ 

He  caniiot  intend,  thai  the  wife  in  every  thia^ 
ihould  yield  ail  implicit  obedieace  to  her  ho  Aand, 
as  the  thaith  to  Chrift ;  but  only  that  fi»e  flKruIa 
be  fttbjed  to  him  in  all  things  agreeable  to  the  will 
of  Chrift.  So  he  Hates  her  obedience  in  bis  epi£» 
tie  to  the  Coloffians,  **  Wives  fabndt  yoorretves 
to  your  own  huffaands,  as  is  fit  in  the  JLon^'" 

The  httfttattd,  thougb  the  head  of  die  wi£e,  is  net 
to  treat  her  as  a  menial  fervant,  and  exa&  from  hea 
an  unlimited  fnbjedion*  This  is  to  affame  an  a»- 
iionty,  wlucfa  Chrift  has  nc«  caromunicafted  td 
htm.  Both  (hould  a^  as  haviag  xmt  foul,  and 
combine  their  influeilce  in  the  govermacnt  of  th# 
houfehold.  but  when  dicre  bappesa  a  diverlky  of 
fentiment,  and  neither  can  impart  convidiott,  the 
obligatioft  to  recede,  doubdefs  lies  firft  on  the  wtKr 
sian. 

The  Ap6ftle  fays,  *'  The  woman  ought  not  lo 
ufurp  authority  over  the  man,  but  to  be  in  frleneo 
itritfa  all  fubje^on.'^  For  this  he  affigns  feveral 
r^afohs.  He  fays,  *'Adam  was  irft  formed,  ami 
then  £ve/'  He  therefore  bad  a  natural  precedence. 
^*  The  man  is  not  of  the  woman,  bat  the  woman  o£ 
the  man,"  being  formed  oxjA  of  him,  and  made  of 
bis  flefh  and  bone.  '"^  Neither  was  t^  man  creaU 
ed  for  the  woman,  but  Ihe  for  the  man,''  to  be  an. 
help  meet  for  him.  ''And  Adam  was  not''  firft 
*'de€eived>''  aod  drawn  into  the  apoftacy,  *'  but  tha 


534  -DirfiVi  of  the  [Serm.  XLIV. 

woman  being  deceived  was''  firft  "  tn  the  tranC 
greffion."  For  this  caufe  God  ordered,  diat  "  her 
defire  (faoald  be  to  her  huflband^and  he  Ihoiild  rule 
over  her/* 

But  the  reafon  alledged,  in  the  text,  for  this  fub- 
jedion,  is  the  example  of  the  church.  TJie  firft 
marriage  was  an  emblem  of  the  union  between 
Chrift  and  his  churdi.  As  the  woman  was  bone 
of  man's  bone,  and  flefli  of  his  flefli,  fo  **  we  sire 
members  of  Chrift's  body,  of  his  flcfli  and  of  his 
bdnes."  And  the  ancient  inftitution,  <'  They  tw^o 
*  ihall  ht  one  fle(h/'  was  a  myftical  reprefcntatiea 
of  this  fpi ritual  relation. 

Now  lince  the  church  is  fubjed  to  Chrift,  tho 
woman  ought  to  be  fubjcd  to  her  hufband,  who* 
by  Chrift's  authority,  is  conftituted  her  head. 

A  family  ihould  refemble  a  church  in  union, 
peace  and  fubordination.  In  a  church  there  could 
be  no  edification,  if  there  were  no  government  ;— 
neither  in  a  family  could  there  be  order,  if  there 
were  no  head.  Either  of  them,  without  ruJe,  muft 
be  diflulved,  or  live  in  perpetual  difcord.  Chrifk 
is  the  head  of  the  church ;  and  all  its  members  are 
bound  to  obey  the  government  which  he  has  infti- 
tuted.  The  buflband,  under  him,  is  ruler  in  his 
own  houfe ;  and  when  he  governs  it  according  to 
the  laws  of  Chrift,  all  the  members  are  to  be  fub. 
jeQ  to  him.  Thus  the  family  will  become  a  little 
church ;  and,  being  edified  in  knowledge  and  vir- 
tue, will  grow  into  a  meetnefs  to  join  the  general 
affembly  and  church  of  the  firft  born,  Mfhofe  names 
are  written  in  heavai. 

The  honor  and  intereft  of  religion  require,  that 
wives,  by  a  cheerful  fubordination,  cooperate  with 
their  hufbands  in  all  the  important  concerns  of  the 
boufefaoid,  and  in  the  nurture,  education  and  gov. 
ernment  of  the  dependent  members.  Hence  this 
dire&ion  of  Paul  to  Titus,  <' Charge  them  to  be  f> 
ber,  to  refped  their  huflbands,  to  love  thdr  chiU 


SfekM.  XLiV-3        CAriJKan  ROigion.  535 

dren,  to  be  difcreet,  chafte,  keepers  at  hotne,  good» 
6bedient  to  their  hafbands,  that  the  word  of  God 
he  not  Uafphexned  ;^  or  that  the  gofpel  be  not  re^ 
proachc^d  among  Heathens  by  means  of  the  confu- 
fions  and  difonkTs  in  chriftian  families*  We  pro- 
ceed, 

III.  To  consider  the  duties  of  hufbands  to  their 
wives.  Thefe  the  Apoftle  exprefles  by  the  word 
Love. 

Under  this  word  he  tomprifes  all  thofe  kind  of« 
ficts,  which  love,  in  fo  iatima^te  and  tender  a  con«- 
nexion,  will  naturally  di£hite.  Love  here  ftanda 
oppofed  to  fharpnefs  and  fevertty.  **  Hu(bands« 
love  your  Wives,  and  be  not  bitter  againft  them.'* 
«**Though  the  wife,  by  the  order  of  creation,  thd 
manner  of  the  apoftacy,  and  the  injun&ions  of  the 
gofpel,  is  bound  to  obey  ;  yet  the  hufband  is  nolE 
warranted  to  exercife  an  arbitraiy  authority.  He 
is  to  maintain  his  fuperiority  with  gentlenefs,  aU 
ways  confidering  his  wife  as  his  affociate,  clofely 
allied  to  him  by  the  iirongeft  bonds  of  friendfliip 
and  intereft.  '*  He  muft  not  be  bitter  againft  her/^ 
This  is  i  metaphor  taken  from  the  difguit  excited 
by  bitter  obje&s  of  tafie*  He  Ihould  not,  by  a 
peevifh,  morbfe  and  haughty  carriage,  render  him- 
fdf  ungrateful  and  offenfive  toher,  like  wormwood 
to  the  mouth.  He  fhould  not  be  provoked  to 
wrath,  averfion  and  upbraiding  by  her  trivial  iau 
perfedions  and  accidental  failings,  as  the  ftom^ch 
is  provoked  to  difgtift  by  loathfome  food.  The 
near  connexion  between  the  parties  rteders  that 
language  and  behavior  bitter,  which,  in  other  dr* 
cumilances,  would  be  indifferent*  The  malice  of 
an  enemy  may  make  little  imprefllon,  when  the 
coldnefs  of  a  friend  would  be  deeply  felt.  Ill  uf« 
age  from  a  ftranger  may  excite  anger ;  but  from 
a  near  relative  it  awakens  the  lendefeft  fenfationa 
of  griefi  What  chiefly  wounds  in  fuch  cafes  is 
the  defeat  <tf  our  expedations.  We  /love,  and 
L  L  a 


53fl  J>uiies  0/  the        [S«rt*i.  XUV* 

would  he  beloved ;  we  tfteem,  and  would  be  eftetn* 
^.  Bat  Hiling  of  ihefo  retttras,  we  anre  affiidciGl 
tttid  dMocmfolftte.  The  reafoti  why  barCb  word* 
and  tmktlid  afigo  xre  f6  pecaharlygrievoiisili  neat 
relaticft^,  is  becaaff  cfaey  ate  fo  HtOer  expeded,  jm4 
fo  entirely  unmerited.  The  mind  is  full  of  other 
hop^s,  and  k  farpriied  Co  find  tbctn  decefved.**^^--^ 
When,  iiiftead  m  genilenefs,  condeTcelrfion  and  b£m 
fability,  the  wife  only  meets  with  fullen  referve,  of 
wtigenerotis  upbtatdings,  her  tendef  feelings  Are 
d^prly  wounded.  A  tongue  Ibus  wbtt  is  kceaet 
than  a  fwotd.  $ucfa  Qiarpened  words  |ier€e  dc«p^ 
€t  than  an  af  row. 

The  Ap6ft]e  Petet  direa^  el^  hufband  *'  to  dwell 
Irlth  tha  wife  according  to  knowledge^  grtiog  hon. 
6r  td  h«r,  as  to  the  weaker  veflfer'-^^-to  treat  hw 
with  lenity  and  foftn^fs,  as  veflels  of  finer  tamM 
and  weaker  cont^xtart  muft  be  bandied  with  care 
and  teftyderMfl— 'to  regard  b<r  aft  an  inottuuefmncl 
--^o  fnpport  b«r  authority  in  the  hdttfebold^^tfp 
ftote€t  hit  perfon  from  infalt6-^to  upbcdd  her  rep^ 
ntatiol^-^o  fed  for  her  pains  and  tnjuriM-^^o  pljKro 
eoflfideiKse  in  ber  difcretion  and  fiddly— «nd  t^ 
render  ber  ck>iidt€ion  ^afy  and  bappy« 

**  Whoever  confidera  to  what  petitHar  £ffieti1ti«t 
lind  trials  God  has  fnbjefled  cbis  part  of  the  iMmaii 
fpecies,  boch  by  the  tendermfs  of  th^ir  frame,  and 
hy  the  lot  aflfghed  tbem,  will  (ie  bimfrif  bound  to 
treat  bll  wife  with  gentltnefs^  and  w  fuftain  ber 
under  all  Ker  infirmitfes*  And  if  ha  farther  coo^ 
fiders,  of  what  wfe  fiacb  a  fmml  is  ht  all  the  chMtg* 
es  of  life'^^^-ivhat  folate  in  health,  comfort  m  fidu 
hefs,  and  ftlief  in  difWeft  her  good  oSeis  aflford 
bim-^atid  what  peeuliaf  bwrdtns  fall  tor  her  flhsre 
hi  the  nurture  and  educatfOA  of  children,  be  Will 
ind  himfelf  bound,  in  point  of  jufliee  and  gr«fi« 
tnde,  to  ftudy  htir  bap^nels ;  and  wiH  fciel  tbm 
|n:opriety  of  tlMf^  4kfMt  prM«pts^  which  re^k* 


S£K»i.  XUV-]        Chriftian  Rdi^ion. ,  537 

him  to  love  )iis  wife,  »Bd  giv^  her  haaar  9^  the 
ipor^  t«9d^r  y£0el/' 

f^t  tbi^  brings  flBC,  to  amfickr  tb^  rrafoM  »1« 
Xe^€4  why  th^?  bp()Kind  ihould  love  Hb  wife. 

One  axgumeot  if  the  example  of  ChWft.  ^^  Huf* 
t^aiid^j  }ov^  yoHr  wive^,^€  Chrift  love4  ibe  church/' 

On^  end  of  Cbri(l'9  4ppi9ariiQce  in  the  Oetti  w^s 
to  fet  us  an  e^mple  of  our  duty*  Aa  be  never 
d^^ned  the  tender  domeftic  reUtiow»  he  eould 
IHH  ei^bibit  4  direQ  CMmple  of  ih^  duties  refuUing 
frovi  tbein.  But  th^n  bii  rdatioft  to  the  eburch  is 
S^  &«(iilar  to  that  fubfiftiag  beiweeii  huft)tnd  and 
ivife,  that  t\t  latter  is  often  omipared  to,  and  illuf- 
trated  by  the  fommr.  He  is  galled  the  faride^^>oni, 
and  his  church  the  bride.  Hence  hii  love  to  the 
i^uicb  is  im^ovpd  *%  an  aifumf nt  to  enforce  on 
huft>^ud^  thr  duties  wbieh  they  owe  to  their  wives* 

Havii^g  nieiiao9«d  th^  love  of  Cbrift,  the  ApoAle 
fo  ftrong ly  feeU  the  argumeot^  that  Tm  expatiates 
and  enlargns  upou  ii*  **  Chrift,  loved  the  church 
and  gave  hicofelf  for  it/'  Greater  love  hath  no  man 
than  thi^  that  9k  man  Uy  down  bia  lifisfor  his  friend ; 
but  Chrift  Gommended  his  love  toward  us,  in  that, 
while  we  w^e  ^oeoiieSs  he  died  for  im*  He  has 
purcbafedfor  hirofelf  a  9^rch  with  his  own  blood. 
He  has  redeemed  her  from  bondBtge^iotrodnced  her 
into  a  ilftte  of  fr^eedom^  a^d  adniittfd  h^r  to  ao  in* 
timate  comtnuuiofi  with  htrnfelf* 

He  gave  biai^lf  for  tb/e  churchy  ^^  that  he  might 
iiMi(6lify  apd  dearie  it  with  the  wafliingof  water  by 
the  word/'  The  great  end  for  which  he  brings  i^ 
'mt»  the  chpreb  is.  that  w^  might  be  famfiified.  In 
order  to  our  fwOi^tion^  he  has  appointed  his 
word  and  ewdipanoes,  which  we  are  to  attend  upon 
with  this  view^  The  work  of  the  Spirit  in  our 
(an6ii&cation  is  not  immediate,  but  by  his  word 
and  ordinaaees*  And  it  is  only  in  our  attendance 
on  thefe*  that  we  obtain  his  fanBifying  grace.  Do. 
Bpt  then  in>agif)e,  that  you  ought  to  aUe nt  your- 


538  Duties  of  tit  Perm.  XLl  V. 

felvet  ffx>m  the  church,  until  you  are  fandified — 
that  you  are  firft  to  become  holy,  and  afterward  to 
attend  on  the  inftitutions  of  Chrift  as  evidences  that 
you  are  holy.  But  remember  that  **  Chrift  gave 
himfelf  for  the  church,  that  he  might  deanfe  it 
with  the  wattling  of  water  by  the  word,and  thus  fi. 
nally  prefent  it  to  himftlf  a  glorious  church,  not 
having  <fpot  or  wrinkle,  or  any  fuch  thing«^ 

In  the  prefent  ftate  there  will  be  fome  fpots  and 
wrinkles  in  the  church.  There  will  be  in  it  fomt 
unfandified  members;  and  the  faints  themfelves 
will  be  fan£iified  only  in  part.  But  in  the  future 
ftate,  the  church  will  be  perfedly  deanfed.  Hypo- 
crites will  be  utterly  excluded,  and  the  faints  will  be 
iandified  wholly. 

Chrift  has  given  his  word  and  onHnances,  that  by 
them  his  body  may  be  edified,  and  that  we  all  may 
come  in  the  unity  of  the  faith  and  of  the  knowledge 
pf  the  Son  of  Ood  unto  perfe£t  men,  unto  the  meas- 
ure of  the  ftature  of  the  fulnefe  of  Chrift* 

This  example  teaches  us,  that  Chnftians  ought 
to  love  one  another — tobearone  another's  burdens, 
forgive  each  other's  oflFences,  and  affift  each  other 
in  thofe  fpiritual  exercifes,  which  are  preparatives 
for  heaven.  It  teaches  us,  that  huft>and$  are  efpe- 
cisiUy  bound  to  love  their  wives,  and,  by  fuch  kind 
pffices,  to  expreis  their  love  to  them.  This  is  t^ 
love  them,  as  Chrift  loved  the  church. 

Another  reafon  for  this  love  in  the  conjugal  re- 
lation is,  thaf  whofo  loveth  his  wife,  lovcth  him- 
felf." The  parties  are  one  ftcfti,  and  have  one  in- 
tereft ;  and  ^'  no  man  hates  his  own  flefh,  but  nour. 
iflies  and  cberiftes  it."  Every  difiionor  or  injaty, 
which  a  man  does  to  fo  intimate  a  relative,  redttli 
on  himfcif.  He  muft  eventually  (uflFer  it.  His 
peace,  reputation  and  profpcrity  greatly  depend  on 
the  virtue,  .difcretion,  fcrenity  and  contentment  of 
bis  wife.  If  therefore  he  loves  himfelf,  he  ough 
tp  lov^  her,  to  bear  her  burdens,  relieve  her  diftreU- 


Serm.  XLIV.]       ChrifttM  Religion.  53^ 

cs,  contribute  to  her  cfaeerfulnefs,  encourage  her  vir- 
tues,  difcover  a  fatisfaQion  in  her  difcreet  behavior^^ 
and  joyfully  accept  her  friendly  alliftance  in  the 
government  of  the  family,  and  in  the  management 
of  their  common  coijcerns.  In  cafes  of  mifcon. 
dud,  he  ought  not  to  upbraid  with  feverity,  but  to 
expoftulate  with  tendemefs.  And  in  cafes  of  dif- 
ference in  opinion,  he  ought  not  to  oppofe  with 
haughtinefs,  but  either  to  convince  by  reafon,  or 
diffent  with  moderation. 

The  happinefs  of  a  parent  depends  much  on  th« 
virtuous  manners  of  his  children  ;  and  their  virtue 
will  greatly  depend  on  union  in  the  heads  of  the 
tioufebold.  This  union  can  He  preferved  only  by 
a  mild  and  difcreet  carriage  toward  each  other.  If 
the  hulband  is  the  head  of  the  wife,  the  peace  of 
the  family  will  chiefly  lie  with  him.  If  he  expe£lt 
fubmiffion  from  her,  let  him  fill  hisfuperior  ftation 
with  fuch  virtue  and  wifdom,  as  to  obtain  it  with- 
out controverfy.  Submiffion  is  then  moft  eafity 
gained,  when  it  is  moft  obvioufly  merited.  If  there 
is  no  pnulence,  dignity  or  virtue  in  the  condud;  of 
the  man,  he  has  little  reafon  to  exped,  and  left 
right  to  claim  a  cheerful  obedience  from  hie  wife. 
—The  man  who  ads  worthily  in  bis  place  at  the 
head  of  a  family,  will  feldom  need  to  enter  into  a 
debate  for  fuperior  authority.  It  will  ufually  be 
yielded  without  reludance. 

The  fimilitude,  which  the  Apodle  here,  and  in 
divers  other  places,  draws  between  a  family  and  a 
church,  fuggefts  to  us  that  religion,  in  every  fami. 
ly,  (hould  be  an  objed  of  principal  regard ;  for 
without  this  the  refemblance  will  not  hold»  It  is 
only  the  religious  hufhand  who  governs  his  fami- 
ly, as  Chrift  governs  the  church.  It  is  only  tht 
religious  wife,  who  obeys  her  hufband,  as  the 
church  obeys  Chrift.  Where  the  fpirit  of  religion 
reigns  in  both,  the  union  will  be  eafy,  and  theic 
joiQt  government  will  have  efficacy. 


Asa  £amUf  il^uld MfiBmUe  aduwdufo kim^t 
to  be  fttboFdimiPe  !•  the  cbufc^i  a»d  dke  cfaiuxji 
Ihould  afiA  in  tbe  gD¥4Ero«ent  ef  it. 

Fareatfi  (houid  <eai4|f  dedicate  ikm*  laktld^n  to 
ChriA;  for  be  lias  (aid,  ''Suffer  itttkdyldem  to 
Mme  to  tae/aad  forlwl  theiR  aot;  for  «f  fiiKi^  ittbe 
kingdon  of  beaveo,"  Tbe^^  Ihould  iedncato  iboir 
cfaijdrca  for  ]iim  a»d  feek  Jm  bleflEmg  u^n  tJitm. 
Tihey  fluDuld  i n&{;iȣl  tfaem  m  bit  veiigioo  and  <&. 
empltfy  it  to  them  in  their  owm.  daily^cQnrBrCitJcaiu 
"Jliejr  ibould  aflift^h^r  obUdren  in  tbnr  dcRratt^ns, 
aod  vequiM  their  auendMee  on  tfee  ftalod  vmfiitp. 
of  tbe  famiiy*  And«  when  they  amve  to  proper 
age»  fttnents  iheujd  encourage  ^cir  appraacb  itt 
tiie  ordmances  #f  Cbriflt  in  his  oburcb,  that  thembir 
ihey  may  b^  faoSifted  aad  made  tnec%  far  ibe 
(phurch  wbkdi  is  abone. 

If  famUies  were  as  tiitk  dumbea*  ibe  chwch 
ivould  fcody^  from  them  ^matinaal  acfeflion^.;  tieir 
^fsmbcrs  wcmiA  he  added  to  it,  and  C^iift'^  bou£a 
would  be  &1L 

'Ehe  decluote  or  f evival  tof  religion  irjfl  ii£iia}IfF 
lleep  tp^ce  with  the  negk6l  or  !fiif>poit  of  fao^  •«« 
der  and  ^fd^pline.  Sad  libe  maintenjEtooe  af  fianiw 
iy religion  depends  ooaiothing  move  thaa  the  union 
0f  >tbe  head«.  If  with  them  there  is  ttxife  and  ooor 
^miou,  ^the  boufe  will  be  filled  ^ritbcoQjblQanaBA 
every  evil  work.  If  they  a^  divkkd  in  fb<M'4»«> 
pinifeM)  and  eiribiiitered  in  drtir  fenlingis;  if  tiicy 
lo&kToo  eaioh  oth«r  >wkh  jeaioufy  wA  £Amft^  tf 
they  f re<|i]Mffidy  fall  into  fiaffimatc  adtorcatiQMi^  aad 
i^fputns)(  if  fthe  ^^  pays  no  regard  to  ber  hvSm 
l^and's  pLeitfure,  and  he  pMits  no<:^nfidenceim  ber 
diicretion;  jpiay«r  aftiU  bshindetred^orpaiCormad 
^hont  devotion^  Jtor  how  can  they  nnite  «m 
ptViymxs  aod  praifes  )to  G^  who  unite  in  xiotbiiig 
i^^  andarebeooaae  anoffediftantinjaffedion,  tfaan 
if  Ae^  never  had  ^een  made  one  fleib.  How  ^sao, 
they  command  obed^noe  from  iheif  children,  viio, 


Serm.  XLIV.3 


A^AM. 


64* 


appear  to  have  no  foverament  df  themfdves  ?— 
How  can  they  form  their  domcIUoft  to  virtue,  who 
exhibit  an  example  inconfiftent  with  virtue,  and 
Ihew  themfelves  to  be  wanting  in  ^  moft  capital 
,  branch  of  religion  ? 

Letusi  then,  who  (land  in  this  copnexion,  by 
reciprocal  love  and  good  offices  honor  our  profef- 
fion  and  promote  each  other's  happinefs,  as  being 
heirs  together  of  4ie  f^aet  «f  li£e«  Then  our  pray  <<* 
9 1'^  will  not  be  tiindered* 


SERMON     XLV. 


EPUESIANS  vL  i»t,8,4. 

Children^  obey  your  parents  in  the  Lord, /or  this  is, 
right.  Honor  thy  father  and  mother,  which  is  the 
Jirfl  commandment  with  promife,  that  it  may  (c 
well  with  thee,  and  thou  mayefi  live  long  on  the  earths 
And  ye  fathers,  provoke  not  your  children  to  wraths 
hut  bring  them  up  19  the  nairturc  qnd  admonition  of 
the  Lords 

Jn  thefe  words  the  Apoflleftates  Ae 
4uty  of  children  to  their  parents^  aod  the  duty  of 
parents  to  their  children. 

Wc  will  confider  them  diftinftly.     Firft. 

The  Apoille  addr^fles  himfelf  to  childrenin  an  exn 
hortation  to  obey  and  honor  their  parents.  *^  Obey 
your  parents  in  the  Lord  ;'*  or  in  compliance  with 
the  command  of  the  Lord,  which  fays,  **  Honor 
thy  father  and  mother/'  To  enforce  this  exhort, 
ation  he  reminds  children,  that  the  tommai^d  to^ 
^*  honor  their  parents,''  is  diftinguiihed  from  the 
others  by  a  particular  promife  of  the  divine  favon 
*<  This  is  the  firft  commandment  with  promife." — 
The  promife  is,  *'  Thou  (halt  live  long  on  the 
earih."  This  promife  tl^  Apoflle  interprets,  not 
as  confined  to  temporal  profperity,  nor  yet  as  ab- 
folutely  infuriDg  long  life  ;  but  as  fignifying  ijx 


Serm.  XLV.j        Chrifiian  Religion.  543 

general,  that  "  it  fliall  be  well  with  them ;  "or  that 
God  will  bcftow  on  them  fuch  things,  as  his  per- 
fc6k  wifdom  fees  to  be  bcft  for  them.  "Obey  your 
parents — ^for  this  is  right."  It'  is  plainly  reafona. 
ble  in  itfelf  and  acceptable  to  God,  that  children, 
who  are  yoting  and  inexperienced,  weak  and  de« 
pendent,  fhould  honor  and  obey  thofe  who  natur- 
ally care  for  them,  who  are  charged  with  their  fup- 
port  and  education,  and  whofe  fuperior  wifdom 
and  riper  experience,  enable  them  to  judge  for  their 
children  better  than  children  can  judge  for  them- 
fclVes. 

The  obedience  and  honor  ;  which  children  ow« 
to  their  parents,  comprife  feveral  things,  which  are 
of  great  importance  in  this  relation. 

1 .  Children  owe  to  their  parents  an  inward  of- 
JtBion  and  regard. 

Their  obedience  fhould  flow  from  lo^e,  gratitude 
and  efieem. 

Without  a  correfpondent  principle  in  the  heart, 
external  tokens  of  honor  are  of  little  value.  The 
love  which  parents  bear  to  their  children  entitles 
them  to  reciprocal  afFe6Hon^ 

ConQder,  you  who  are  young,  in  what  various 
ways  your  parents  have  •  expreffed  and  continue 
Hill  to  teftify  their  regard  for  you.  They  have 
fupplied  the  wants  of  your  helplefs  infancy  ;— 
watched  over  the  motives  of  your  heedlcfs  child- 
hood, and  guided  the  fteps  of  your  giddy  and  un- 
thinking youth.  They  have  fpared  no  pains  to 
inform  your  minds  and  regulate  your  manners,  to 
rear  you  to  manhood,  and  mould  you  to  virtue.— 
They  have  anxioufly  attended  you  in  times  of 
ficknefs^  and  trembled  for  you  in  hours  of  danger. 
And  your  happy  return  to  health  and  fafety  has 
filled  their  hearts  with  joy,  and  their  mouths  with 
praife.  You,  who  havp  feen  a  brother  or  a  fitter 
wrapt  in  the  funeral  (hroud,  have,  at  the  fame  time, 
\\(itncflrcd   the  anguifli  of  your  parents.       Such 


544  Didk$o/a$  tSwir.  XW, 

would  Invt  been  dieir  9^D^i0i^  had  the  (kme 
ftroud  embraced  your  cold  Umhs*  Hov  are  tbcx 
diftrcEcd^  when^  by  your  unworthy  behavior,  yo^ 
bring  ibajne  and  dilhonor  (m  yourfclv«3  1  What 
pLe^ure  filli  their  fouls,  when  they  fae  you  inif- 
proviog  m  kaowlcdge  aud  gocnlnef^  and  riling  t^ 
reputation  and  edeem !  All  their  worldly  Ubors 
smd  cares  have  your  wislfare  and  honor  for  their 
principal  objd£|.  Their  earthly  hopes  ^i|d  proff- 
pefts  ai«  m  you* 

C^n  you,  my  young  friends,  tUnk  fenonfly  ^ii 
thefe  inftances  of  your  parents  regard  and  affei^pu^ 
and  not  feel  yourfelves  bound  to  return  iove  for 
Ipv^  ?  You  love  thoCe  compauions,  who  affociate  I 
with  you  in  your  amuCements  a^d  ^veriions.*-^  ,  ] 
Cfin  y-QU  be  mdiiFer^uit  to  your  parents,  who  daily 
employ  their  time,  ftrength  and  dK>ugbts  in  pro^ 
jmoting  jfour  comfort  and  welfare  and  in  laying  a 
foundation  for  your  honor  in  this  worlds  aoMl  yov 
bappine{s  in  the  neat  ? 

If,  at  ^ny  time,  you  feel  uneafy  under  the  re^ 
firaw^»  which  they  lay  upon  you,  coufider,  whether 
they  have  not  given  yo^  full  proof  of  their  hencvor 
lence ;  and  beUeve  that  thele  reftraints  9i/»  jkindly 
Mtepded. 

f.  You  are  to  iorm  ywx  parent*  hy  Mtem^Ji 
tokens  of  rcfpiS. 

Solomon,  though  his  regal  dignity  tsahd  him 
fuperior  to  ^U  around  bimi  yet  forgot  not  the  hon^ 
or  due  to  9^  parens  When  his  mother  approached 
]Mm«  he  ripie  to  meet  Jier,  aud  bowed  hwfelf  M 
her,  aod  placed  her  on  hi*  right  hand- 

The  natural  fuperiority  of  your  pareoli*»  and  tbie 
important  relation  which  they  bear  to  you,  9Migfi 
you  to  be  ifubmiflive  iu  your  carriage,  dii4£u)i  iA 
your  ma«?per*,  aud  refpefltful  ip  all  that  yo*  fpcak 
to  them  in  their  pneteace^  or  fa/  coaperA^ng  th^m, 
in  their  ahCe^e, 


SiRfo*  XLV.3       Chrifii$n  JUUgkn.  $4^ 

There  is  nothing  which  ihocks  us  mOTe,  than  to 
fee  n  youth  behaire  toirard  hia  parents  with  iiifo« 
lence,  or  to  hear  him  treat  their  ch^a£lers  wicb 
derifioo. 

Never,  my  children,  never  ^ipofe  the  fecrcl 
failings  of  a  parent.  YoU  will  thus  bring  diibonor 
on  yourfelves,  and  on  the  family.  If,  at  any  time^ 
you  fliould  haTe  occafion  to  okention  focne  publid 
mftance  of  his  mifcondud,  fpeak  with  pnidens 
caution  and  tendernefs*— with  filial  grief  and  con<* 
cem  a  not  in  a  way  of  ridicule^  mockery  and  coau 
letnpt*  The  impiety  of  Ham  in  deriding  his  fa- 
ther's trnfcarriage,  brought  on  him  a  lading  curfei 
while  the  filial  dutifolnefs  of  the  other  fons,  in  en- 
deavoring to  conceal  his  ihamcy  entailed  a  bleffing 
on  them  and  their  pofteiity. 

3.  You  arc  to  0^^  thejofl  conAmadds  of  yoor 
iHirents. 

<*  Obey  your  parents  in  the  Lord/'  You  aro 
to  honor  Gk)d  as  fupreme,  and  ikem  in  obedience 
to  fUm.  **  If  any  man  love  father  or  mother  more 
than  me/^  fays  our  Lord,  *'  he  is  not  worthy  of 
me/'  If  a  parent  Ihould  enjoin  any  thing  contra^ 
ty  to  the  will  of  God,  you  cannot  be  bound  to  o. 
hey  :  For  the  authority  of  God,  and  the  obliga- 
tions of  virtue  are  always  fuperior  to  the  com^ 
mands  of  men.  ^'  Obey  your  parents  in  all  things  ;*^ 
fays  the  Apoftle,  **  for  this  is  well  pleafing  to  tho 
Lord."  You  muft  make  it  your  firil  aim  to  pleafe 
God;  atid,  in  all  things  agreeable  to  his  will^yon 
muft  be  trf>edient  to  them.  In  matters,  of  which  yott 
are  not  competent  to  form  a  judgment,  you  muft 
fubmit  to  their  authority,  and  confide  in  their  fu^ 
perior  wifdom.  If  in  thefe  cafes  you  err,  the  ef* 
ror  will  be  to  them,  not  to  you. 

You  Ihould  obey  them  cheerfully,  without  com- 
plaining, or  anfwenng  again — without  evading  or 
fiiifting  off  their  orders.  For  this  you  have  the 
example  of  Chriftp  who,  in  bis  youth,  was  fubjed; 


546  JDutUs  oflhi  [Ser  U.  XLV* 

to  his  parents.  There  is  a  particular  carle  de« 
Dounced  againft  the  child,  *^  whofe  eye  modceth  a£ 
his  father,  and  derpifeth  to  obey  his  mother." 

4.  You  arc  not  only  to  obey  their  exprefe  com^ 
mands,  while  you  are  under  their  authority,  but 
to  receive,  with  decent  and  humble  regard^  the  in- 
llra^ions,  counfels  and  reproofs,  which  they  may 
fee  fit  to  communicate  afterward*  From  their  age 
and  experience  you  may,  perhapti  derive  fome  r^ 
benefit,  as  long  as  they  fhall  live.  Thoagh  their 
authority  will  be'fuperfeded  by  your  maturity,  yet 
iheir  affedion  for  you  and  relation  to  you  will  be 
terminated  only  by  death.  Never,  therefore,  rejeft 
with  contempt  their  grave  advice  or  ferious  re. 
buke  ;  but  hear  it  with  attention,  examine  it  with 
calmnefs,  ap)ply  and  obey  it,  as  far  as  reafon  will 
juftify.  "  A  wife  fon  heareth  a  father's  inftnic- 
tion  ;  but  a  fcorner  heareth  not  rebuke.  A  fool 
defpifeth  the  inftruQion  of  his  father  ;  but  he  that 
regardeth  reproof  is  prudent.'' 

5*  You  are  to  remember^  and,  if  thereisoccafion^ 
you  are  alfo  to  remunerate  the  favors^  which  yoti 
have  received  from  your  parents. 

You  muft  comfort  and  fupport  them  nnder  tbdt 
infirmities,  relieve  the  pains  and  lighten  the  bur** 
den  of  their  declining  years,  and  be  die  flaff  of 
their  tottering  age.  This  is  the  inftrudion  of  Sol^ 
omon  ;  ''  Hearken  unto  thy  father  who  begat  thee« 
and  defpife  not  thy  mother,  when  (he  is  old."— 
The  Apoftle  fays,  **  Let' children  learn  to  (hew  pi- 
ety at  home,  and  to  requite  their  parents  ;"  or 
make  them  a  fuitable  retarn,  when  either  poverty, 
age  or  infirmity  calls  for  it ;  '*  for  this  is  good  and 
>cceptable  before  God."  An  indance  of  this  filial 
piety  we  have  in  Jofeph  the  governor  of  Egypti 
who,  in  a  time  of  general  famine,  fcnt  to  his  aged 
father  in  Canaan;  faying,  *'  G>me  down  to  me, 
tarry  not — Thou  (halt  dwell  near  to  me,  and  I  wiU 
xiourilh  thee."     Another  inftancc  we  have  in    Da« 


StKu.  XLV.]        CAriftian  Religion.  547 

vid :  Pcrrecuted  and  driven  from  place  to  place 
hy  the  malice  of  Saul,  he  felt  an  anxioos  concern 
for  his  parents,  left  the  enemy  unable  to  apprehend 
him,  fhottld  take  vengeance  on  them  :  He  there-i 
fore  brings  them  into  the  land  of  Moab,  and  fays 
to  the  king,  '^  Let  my  father  and  my  mother,  I  pray 
thee,  come  forth  and  be  with  you,  till  I  know  what 
God  will  do  for  me/'  It  was  faid  to  Naomi,  that 
Boaz,  who  had  married  her  daughter,  (hould  be  '^  a 
reftorer  of  her  life,  and  a  nourifher  of  her  old  age^" 
We  have  a  higher  example  in  our  divine  Savior, 
who,  on  the  crofs,  committed  his  aged  mother  to 
the  care  of  ]6hn  his  beloved  difciple.  In  reprov. 
ing  the  Scribes  foiw  their  hypocrify ,  our  Lord  men. 
tions  this  as  a  mod  abominable  inftance  of  it,  that, 
under  pretence  of  piety  to  God,  they  abfolved  men 
from  their  obligation  to  fupport  their  aged  parents* 
•*  Ye  rcjeQ:  the  commalidment  of  God,  that  ye  may 
keep  your  own  tradition  ;  for  Mofes  faid.  Honor 
thy  father  and  mother ;  but  3^e  teach,  that  if  a 
man  fhall  fay  to  his  father  or  mother,  This  is  a 
gift,"  dedicated  to  God,  '^  by  whatfoever  I  might 
profit,  or  maintain  thee,  he  iball  be  free  from  his 
obligation  to  do  any  thing  for  their  fupport/'— 
Thus  fays  he,  '*  Ye  make  the  word  of  God,  t>f  no 
eflFea/'  ^ 

You  fee,  what  are  the  principal  duties  which  you 
owe  to  your  parents. 

For  your  encouragement  in  the  performance  of 
them,  remember,  that,  to  the  command,  ''  Honor 
your  parents,"  God  has  added  a  promife,  ^^  It  fliall 
be  well  with  you,  and  ybur  lives  fhall  be  pro. 
longed/' 

In  all  your  temporal  concerns  you  will  enjoy  the 
fmiles  of  his  providence  ;  his  favor  will  multiply 
your  days,  his  bleifing  will  profper  your  labors, 
and  his  goodnefs  will  fupfdy  your  wants.  His  eye 
will  be  upon  you  for  good  ;  his  ear  will  be  open 
U|  your  prayers  ;  and  no  good  thing  will  he  with. 


Md  from  joo.  He  wtil  ttalie  tfte  pioos  lafaort 
(oEjooT  parents  (bbTervieiH  to  yoilr  (pbitnal  ister^ 
eft.  Trained  up  hy  tketr  pmdem  care,  m  thenray 
of  wlfdom,  and  led  along  l^  tbetr  tosnfel  and  ex^ 
tntple,  yovL  will  find  l^be  path  OBore  and  iiKHr# 
pleafatit  and  inviting,  as  70a  proceed.  Scrcngtb^ 
ened  and  animated  by  tbc  power  of  God^s  grace, 
^ou  will  repel  temptatioos  and  triumph  over  apA 
pofiiion  ;  you  will  ran  and  Hot  be  weary^yoomU 
walk  aftd  not  faint.    We  proceed. 

Secondly.  To  the  otbor  hrancb  df  Our  fnijeA; 
which  is,  TJke  duty  of  paremu  to  tkebr  diiUien.^^ 
*^  Ye  fathers,  provoke  not  your  children  to  wrath  ; 
provoke  them  not,  left  they  be  difcouraged  ;  bat 
bring  them  up  in  the  nttrture  and  admenitiott  of 
die  Lord."  This  is^agreeaUe  to  the  wifo  man's 
«dvice,  *^  Train  op  a  diild  in  the  way  in  whidi  bd 
flicmld  go."  It  is  illuftrated  in  tbe  example  of  A* 
•  braham,  '*  who  commanded  his  children  and  his 
boofehold  after  Jii  on  ^  and  they  kept  tAst  iny  of  tht 
Lord."  f 

Paul  ^A\  underftood  human  natue  ;  he  wifdjr 
judged  what  kind  of  difcipline  in  a  homCekold 
would  be  moft  fnccefaful.  In  both  the  epiftles  in 
which  he  treats  on  family  government,  he  cauOooS 

J>arents  not  to  difcoursig^  the  hearts^  and  break  the 
pirits  of  their  children,  fay  profvc^ng  dicir  paf- 
fions.  It  is  a  caution,  which  deferves  the  attesttod 
of  all,  who  are  placed  at  the  head  of  families.  In 
thefe  little  focieties  there  mnft  be  gweimnenty  as 
trell  as  in  larger  ;  bat  it  mnft  be  a  rational,  tiot  t 
paffionate — ^a  mild  and  fteady,  not  a  waiAon  and 
rigorous  government.  We  muft  lead  and  invite  oor 
children  along  in  the  path  of  duty  by  inflmdioii^ 
argument  and  example,  not  urge  and  drive  them 
by  force  and  terror.  The  formed  will  animate,  the 
latter  will  difcourage  them. 

The  Apoftle  has  a  particular  regard  to  the   rdL 
gims  education  of  children.     This  is   the  proptf 


Ssiitt.XLV.]       ChfiJiiayL  RiUgicn.  ^49 

import  di  th^  f>hriile,  *'  bring  Iheih  Uti  In  A^fiuf- 
tui-e  and  adihottition  of  iht  Lord.*'  By  good  !tt* 
llruSioh  and  example  ilourifii  them  Up  iti  the  doe* 
trine  of  Chrift.  This  is  the  principal  thing  :  But  ih 
connexion  with  this,  there  tnuft  be  alfo  ^n  atten- 
tion to  the  nurtUfe  of  theii*  bodies,  ahd  their  pre- 
paration  for  bu Chefs  abd  ufefulnefs  in  the  wond« 

In  all  p^rts  of  the  edutation,  which  we  befiow 
upon  thenii  and  the  government  which  wa  exetcif« 
over  them,  we  knuft  attehd  to  this  c^utiofi,  *^  not 
to  provoke,  but  encourage  them.*^ 

1.  Parents  are  to  ifi/huS  thtit  tMldiieft  in  the 
doQrines  and  duties  of  religion. 

Children  come  into  the  worid  igllorant  and  unin- 
formed. The  principles  and  rudiments  of  religioti 
tnuft  be  gradually  implanted  in  them,  as  tbejr 
grow  up  to  a  capacity  of  receiving  them.  And  to 
whom  does  it  fo  naturally  belong  to  iniptatlt  thefe 
feeds,  as  to  you,  under  whofe  cate  and  authority 
God  has  placed  them  ?  You  can  beft  addrefsyour- 
fefves  to  their  capacities  5  you  have  the  moft  frC- 
Quent  opportunities  to  cohverfe  with  theni ;  and 
their  affedion  for  you  and  confidence  in  you  will 
give  your  inftrudions  a  peculiar  advantage. — 
Therefore  God  has  given  it  in  folemn  charge,  '*  that 
you  diligently  teach  them  his  laws,  and  talk  of 
them,  when  you  lit  in  your  houfes,  when  you  walk 
by  the  way,  n^hen  you  lie  down,  and  when  yoa 
arife.** 

This  work  ihufl  be  begun  early,  before  thelt 
ininds  are  warped  by  coniipt  opinions,  atld  hard- 
ened by  vicious  habits.  ^*  Whom  fhall  yoU  teach 
knowledge,  and  make  to  underdancl  doSrine  ?— 
Them  who  are  weaned  from  the  milk  and  dtawil 
from  thebreaft." 

You  mull  gently  lead  thetn  along  fi-oth  the  more 

|)Iain  and  eafy  to  the  more   difficult  and   fublittie 

truths  of  religion.     ••  There  mull  be  hei^e  i   little; 

and  there  a  little."    Plunge  them  ftOt  at  once  itatt 

Mm 


550  Duties  of  th$         .  [Serm.  XLV. 

deep  myfteries^  nor  lead  them  too  fall  with  a  muU 
titude  of  precepts,  left  they  be  difcouraged*  Our 
Savior  fpake  the  word  to  the  people  in  parables, 
as  they  were  able  to  hear  it.  He  taught  the  truth 
to  his  difciples  gradually,  as  they  could  bear  to 
receive  it.  He  was  careful  not  to  pift  new  wine 
into  old  bottles,  left  the  bottles  ftiould  burfi,  and 
tte  wine  be  loft. 

Think  not  that  this  attention  is  due  to  your 
children  only  rn  their  firft  yeirs  ;  continue  it  as 
long  a^  they  are  under  your  care.  "  Precept  mud 
be  upon  precept,  and  line  upon  line/'  that  they 
may  hear  the  word  of  the  Lord. 

2.  Content  not  yourfelves  with  giving  your 
children  good  inftru^ions ;  but  endeavor,  by  ar- 
guments, exhortations  and  reproofs,  to  form  their 
lives  according  to  your  inftrudions. 

Carefully  watch  their  temper  and  manners.  If 
you  difcover  in  them  a  vicious  propenfity,  check 
and  reftrain  it,  before  it  is  grown  into  a  habit.— 
Let  not  parental  fondnefs  make  you  blind  to  the 
faults  which  appear  in  them,  or  deaf  to  all  com- 
plaints made  againft  them.  But  to  avoid  this  par- 
tiality, you  muft  not  run  into  extreme  feveritics, 
or  unreafonable  jealoufies. 

Ever  carry  a  fteady  hand,  and  maintain  a  tem« 
perate  difcipline. 

You  may  have  occafion  to  ufe  your  parental 
authority  ;  but  fee  that  you  ufe  it  with  prudence, 
moderation  and  dignity.  Give  your  children  to- 
kens of  approbation  or  diflike,  as  they  do  well,  or 
ill.  But  take  not  fevere  notice  of  trivial  miftak^ 
and  accidental  flips  ;  this  would  difcourage  them* 
Neither  connive  at  great  and  dangerous  faults  ; 
this  would  tend  to  harden  them. 

Soloipon  fays,  *'  The  rod  and  reproof  giv6 
wifdom."  Hafty  reproofs  and  paffionate  cor- 
regions  fliould  be  avoided.  Thefc  bring  gov- 
ernment into  contempt.    But  then,  to  avoid  rigor, 


^iJtif.  XLV.j        Cbriftiah  Religion.  551 

you  nmft  opt  wholly  let  go  th/e  reins  of  govern^ 
tnent :  A  child  left  to  himfelf,  brings  himfelf  tQ 
ruin  and  his  parents  to  ihame*  *'  David  difpleafed 
hot  his  fon  Adonijab,  at  any  tinse^  faying,  Wtuf 
haft  thou  done  fo  ?'*  But  the  good  ling  had  cauie 
to  repeht  of  his  indulgence,  when  be  faw  this  foil 
attempt  to  ufurp  the  kingdom.  Small  faults,  in- 
deed, had  better  be  overlooked  entirely,  than  re- 
proved and  punifhed  with  Iharpnefs  and  feverity« 
But  where  a  fault  is  great  in  itfelf,  often  repeated* 
or  obftinately  perfifted  in,  there  lenity  and  con* 
hivance  becbme  criminal.       ,  .  .      , 

£Ii,  the  prieft  and  judge  of  Ifrael,  ufed  a  very 
unbecoming  moderation,  when  he  thus  rebuked  the 
fcandaious  behavior  of  his  fons  ;  '|Why  do  ye 
jfuch  things  ?  1  hear  of  your  evil  dealing  by  all  the 

F'  eople ;  nay,  my  fons,  for  it  is  no  good  report  that 
hear  of  you  ;  you  make  the  Lord's  ^  people  id 
tranfgrefs."  God  therefore  declares,  **  I  will  judge 
the  houfe  of  Eli  for  ever,  for  the  iniquity  which  he 
knoweth,  becaufe  hiis  fons  made  themfelvei  vile 
iaind  he  reftrained  them  not."         ,  . 

Let  your  difcipline  be  cool  and  i^ifpaffionate, 
that  it  may  appear  to  proceed  from  tender  con- 
tern,  not  from  wrath  and  reveiige. 

JFrequent  threatenings  you  muft  forbear.  Theife 
Weaken  authority  far  more  than  they  deter  froni 
iniquity; 

Choofe  tiic  fittefi  feafons  oiF  addreffing  yourchiU 
dreri.  The  Lord's  day,  an  awakening  providence^ 
a  family  afflidion  and  the  deaths  of  young  per- 
fons,  may  be  improved  to  give  weight  add  energy 
lo  your  icounfels; 

3.  Regulate  tlie  diverfiont  of  ybur  children* 

They  are  nol  to  be  excluded  from  aU  amufe^ 
mehts.  Too  fevere  reflraints  would  difcourage 
them*  But  then  be  careful,  that  their  recreations 
are  innocent  in  their  nature  ;  that  they  are  well 
timed  ;  and  that  they  are  ufed  with  mo4fration,-«- 
M  M  i 


55i  Diakscfihr        \^tKM.  XLV. 

Thus  thejr  may  tondiblite  to  health,  Aettfaltrcft^ 
tirbatiity  and  benevoleiice.  Diver fions  of  the  op-. 
^fite  defcripiion  injnre  the  body,  corrupt  the 
tmnd»  and  vitiate  the  manners. 

Guard  your  children  againll  the  fnare§  of  e^l 
^eotnpatiy.  Reflratn  them  from  all  intimate  fdde'- 
ty  with  the  profane,  the  lewd,  the  intemperate  and 
the  fcoffers  at  religion.  •*  He  who  walketh  with 
wife  men,  will  be  wife  ;  but  a  compamton  of  foola 
Will  be  deftreyed/'— **  Bleffed  n  be  who  walketh 
not  in  the  contifel  of  the  ungodly,  tior  ftandeth  in 
the  way  of  finners,  nor  fitted  in  the  feat  of  the 
fcornfu^;  bat  he  deligbieth  in  the  law  of  the  Lord, 
*nd  therein  doth  meditate  day  and  night," 

4.  Maintain  the  worflttp  of  God  in  your  hou(es. 
This  is  a  mean  of  rdigiott  :  And  religion  can  never 
Bouriflh,  where  the  means  of  it  are  negleded. 

The  young  members  of  your  family  will  form 
their  ftentiments  iii  a  great  meafure  from  your 
praftice.  If  you  negleft  prayer  to  God,  diey  will 
^aOly  call  offthe^eai-of  him.  If  they  tntcrt^m 
an  idea  that  you  are  indifferent  ip  reHgien,  your 
ftrious  exhortations  and  reproofs  will  be  unfelt 
and  difregarded*  Abraham,  who  contmanded  bis 
children  after  him,  preferved>  facred  interconrfc 
with  God.  Wherever  be  pitched  his  tent,  there  he 
ereQed  an  altar.  It  was  the  refblution  of  JoAua, 
that  as  for  him  and  bis  houfe,  they  would  ferve 
the  Lord,  The  Apoftle  exhorts  Chriftians  to 
^*pray  always  with  all  prayer.**  K  there  are  any 
t-eafons  to  worlhip  God  at  all,  there  are  reafoHs  fiowr 
family  worfhip.  Whoever  denies  his  obligation  to 
this,  will  naturally  difcard  all  forms  of  devottoB. 
God  therefore  ranks  among  the  Heathettsfuch  fam- 
ilies, as  call  not  on  his  name.  Every  Chrifhan 
family  ftotild  be  a  church,  a«  the  Apoftle  inti- 
mates, when  he  falutes  matters  tS  familirs,  and  the 
rhurches  in  their  refpcftivc  houfes* 


StLKHf  XLV.3        ChrifitM  Rcligiofu  fg^ 

Let  your  domeftic  worflup  be  maintainecl  ftetdi^ 
Ivy  without  unnecefTary  oniii&ons»  and  performed 
folemnly^  wiihout  any  appearance  of  levity.  Let 
it  not,  however,  be  protra^ed  to  a  tedious  lengthy 
left  it  weary  the  attention  and  excite  a  difguft  in 
tender  minds  ;  but  let  it  be  prudently  adapted  ta 
the  circumflances  of  the  feveral  members  of  your 
bottfehold,  that  it  tMy  tend  lo  edificatioo^  not  to 
difcouragenKnt. 

5,  Let  your  converfation  be  exemplary. 

It  was  David's  refolution,  *'  I  will  behave  mytelE 
wifely  in  a  perfeft  way  ;  I  will  walk  within  my 
houfe  with  a  perfed  heart ;  I  will  fet  no  wicked 
thing  before  mme  eyes."  Happy  if  you  can  ap- 
peal to  your  children  in  the  language  of  the  A- 
poftle  to  the  Theflalonians,  '^  Ye  are  witnefles^ 
how  holily,  juftly  and  unblameahly  we  have  be^ 
baved  ourfelve^  among  you."  And  to  the  Philip-* 
pians,  ''  Thofe  things  which  ye  have  learned  and 
received,  and  beard  andy^rn  in  me,  do,  and  the 
Cod  of  peace  will  be  with  you." 

Without  example,  your  inftrudions  and  re- 
proofs will  be  languid  and  inefficacious.  Thejr 
will  be  beard  with  inattention,  and  treated  withk 
negled. 

6.  Train  up  your  children  to  diligence  in  fome 
boned  bufinefs. 

This  b  not  only  neceOary  to  (heir  fupport  and 
ufefulnefs  in  life,  but  important  in  a  religioqs 
view^  Idlenefs  h  the  bane  and  ruin  of  the  young* 
It  begets  an  indolence  and  deadnefs  to  every  tbinf 
g^eat,  manly  and  virtuous,  and  invito  ^verytemp-^ 
tation  and  vice.  **  The  divil,  fays  o«e,  "  tempta. 
the  a^ive  and  vigorous  into  his  fervice,  kaowing 
what  proper  inftruments  they  are  to  do  his  drudge- 
ry ;  bu,t  the  flothful  and  idle,  no  boifcr  having 
b.ired  them  and  fet  tbem  on  work,  lie  in  his  way  ; 
he  ftutDbles  over  them,  as  he  goes  about.  Thcy^ 
Qffer  ihemfelves  to  his  fervice,  and>  having,  npthinj 
M  M  3 


*554  Duties  of  the  [Serm.  XLV. 

to  do,  they  even  tempt  the  devil  to  tempt  tftrw,  and, 
take  them  in  his  way." 

Be  not,  however,  rigorous  in  your  exa^ons  ^ 
hind  not  on  them  Heavy  burdens,  left  they  be  diC- 
couraged  ;  but  be  reafonable  in  your  requirements, 
allow  them  proper  relaxations,  and  give  them  time, 
and  furiiifh  them  with  nreans,  for  the  culture  of 
^heir  minds,  and  for  their  improvement  in  ufeful 
knowledge. 

Finally  :  Commend  your  children  to  God,  an<^ 
to  the  word  of  his  grace,  who  is  able  to  blcfs  them, 
4nd  make  them  bleflings  in  this  world,  and  to  pre. 
pare  them  for,  and  bring  to,  an  inheritance  Among 
them  who  are  fan^kified, 

R,emember,  that;  there  is  a  fpecial    promife   an., 
nexed  to  the  command,  which  enjoir^s  the   recipro- 
cal duties  between  children  and  their  parents.       If 
you  bring  them  up  in  the  ways  of  (iod,   and    they 
under  your  prudent  care  and  influence  walk  therein. 
It  will  be  well  witi^  them;  and  in  their  profperity 
you  will  have  a  regard.   '  The  fcripture  contains, 
Ihany  promifes  of  diving  concurrence  with  parent- 
al government,  and  of  the  divine  bleffing  on  filiaV 
obedience.     If  you  wi(h  to  fee  your  children  prof- 
perous  in  the  world,  reputable  in  fociety  and  ufe- 
ful to  mankind  ;  if  you  wffli  to  fee  them  virtuous, 
Ijere,  to  experience  their  dutiful  attetition  in   your 
declining  years,  and  to  entertain  the  pleafing  hope 
of  their  eternal  felicjty  in  the  future  world,    then 
bring  them  up  in  the  nurture  and   admonition   ot 
the  Lord.     Abraham  commanded   his   children — 
God  promifed  that  they  fhould  keep  the   way  of 
the  Lord,  and  that  he  would   bring  on   him  and 
them,  the  great   and  good   things   which   be  had 
fpoken.    Be  perfuaded  then  by  the  commands  andf 
promifes  of  Gdd^ — by   your   love   to   your  chiU 
dren— by  your  concern  for  their  earthly  comfort 
and  heavenly  happinefs — by  your  regard   to    yoor 
own  peace,  hope  and  joy— bv  your  obligations    to* 


Serm.  XLV.]         Chri/lian  Religion.  555 

fociety — by  your  benevolence  to  mankind,  and 
particularly  to  the  rifing  race— by  the  duly  which 
you  owe  to  God  and  men — to  the  prefcnt  and 
fucceeding  generations,  that  you  prefent  your  chil- 
dren to  God/ train  them  up  in  his  fervice,  and 
teach  them  to  keep  his  ways. 


M  Bt4 


^  E  R,  M  o  ^r    XLYl. 


MHESIAKS  wh 


Servants,  he  ohedUnt  to  them  which,  are  pur  majkr\ 
according  to  the  fiejh,  with  fear  and  trembling,  in 
finglenefs  of  your  J^rt  OS  uwtfi  Ckrifl  ;  not  vntk 
eye  fervice,  as  m^i  j»/^#/cri^  Aw*  as  the  fervants  of 
Chrift,  doing  th^  will  of  QjjA  from  the  heart  ;  vntk 
gooawiU  doing  fervkc,  et$  to  the  Lord,  and  not  to- 
men  ;  knowing  ikaf  ^h^tfit^r  good  thing  any  man 
doth,  the  fame  fiiall  kf  re^m  of  the  Lord,  whether 
he  be  bond  or  free. 

And,  ye  mafters,  do  the  fame  things  unto  them,  for^ 
bearing  threatening,  knowing  that  your  majier  alfo 
is  in  heaven^  neither  is  there  any  r^ffeS  of  ferfons, 
with  him. 

aN  the  preceding  verfes  the  Apoftle 
explains  the  reciprocal  duties  of  hufbaods  and 
wives,  and  of  parents  and  children.  In  the  Mrords. 
now  read,  he  dates  the  mutual  obligations  of  maf* 
ters  and  fervants.  Thefe  three  fets  of  duties  com- 
prehend all  thofe  which  refult  from  dpmeflic  rela- 
tions. 

Vnder  the  name  of  ferpant$  he  doubtlefs  means 
to  include  all  thofe  fubordinate  members  of  a  fam- 
ily, who  are  not  children,  whether  thejr  be  flaves, 
^rpperly  fo  qalled,  or  fervapts  for  a.  term  of  years^ 


Uw.  XLVhJ      Ckrifim  Mgm:  ^sf 

JJii  enjoiniilg  W  (ery^ms  pbe4i^<C  ta  tbei? 
lafiafters,  implies  a  conceCBop,  thgt  tb^rc  wicbt  bi?, 
^d  wa$  then  fucfc  51  reUtion  a$  mafiar  and  Urv^nt, 
in  Cl^iftiap^  as  wel[  as  in  ]Hkatb^A  l»nd  Jcwiib 
faipilies. 

The  ]si,w  of  Mpfes  provided,  th^t  ^  Jew  toi^^bt 
be  fold  for  the  payment  of  a  debt,  or  for  the  coio- 
penfatipn  of  an  injury  done  tQ  a  |iei|r);ibor,  p^^tic^ 
wlarjy  by  theft  ;  and  that  in  c^f^  of  wirejpe  ppv* 
?rtv,  ope  mighf  fell  his  own  c|iil4rw*  But,  in  t.hef^ 
caies,  the  fal^  wa3  tp  be  ]?3ade  tp  01^9  of  hi^  own  x^^^ 
tipn,  npt  to  ^  ftrangei  ;  and  tbe  feryitude  W9S  (Q 
be  only  for  a  limited  time,  npj;  for  life.  It  was  tQ 
expire  in  thq  next  Jubilee  ;  fp  tb^t  if  CQul4 
net  continue  longer  th4n  fix  y^a^rs,  Ai^d  the  per-i 
fon  fold  was  to  be  tre^t^  with  hutn^17i(y»  and 
kindn^fs  ;  npt  a^  a  {Uve,  bjLit  ai  a  hired  fqrva^t. 

Of  the  neighboring  natipns  the  Jew$  miffht  puj« 
cha(je  flaves.  Thefe  they  might  retain  in  oonda^t 
through  life,  and  ufe  as  their  property,  by  fel)ii)g 
or  esQchanging  t^em,  or  by  4irpo&Pg  pf  t.b^in  tq^ 
their  chil4ren. 

The  Supreme  Lord  pf  th^  Upiv^rfe^  fpr  holy  ^^ 
wife  reafp^a,  was  pleafed  to  give  the  Jew$  9,  fcr* 
fiaii&Qn  to  extirpate  the  nations  pf  Cs^qaan  ;  at  leaft 
fucb  of  tKem  a&  woulc)  not  <^ccept  eonditipns  p£ 
peace,  and  fubmit  to  become  tributaries.  And  ^'H 
4t  was  a  coqimon  ufa^  among  thofe  nations  t^ 
ipake  flaves  of  captives  taken  in  war,  Gp4  9Jk>W«4 
the  Jcivs  to  purchafe  flayer  of  thepj.  j^.m  tfee  par-: 
ticviTar  permiiBon  giveyi  to  the  Jew§^  i$  pot  ^  gCQ^ 
era!  warrant  for  us  to  do  (he  fame ;  aqy  n}pre  tbjya 
<he  leave  granted  them^  tp  difpofleft  the  Caji^anite^^ 
is  a  warrant  for  us  to  difpoffefs  all  Heathens,  InS-, 
d^ls  an4  Heretic?,  who  areinferipr  tQ  m  in  ppwer. 
Men  have  their  natural  rightj^,  indepepdently  p^ 
their  religious  charaCler  ;  and  we  may  no  h^pre  i^s. 

\a4?  th£  rights  of  IJ^^ib^p^  ibin  they  m^y  i^vad^ 


55t  .    •     DutUs  of  the        [Seem.  XLVI, 

ours.     Religion  makes  no  alteration  in  mens'  civi\ 
or  natural  relations  and  obligations. 

There  are,  however,  certain  cafes,  in  whicK  men 
tnay  rightfully  be  deprived  of  their  natural  liberty 
(or  a  time,  or  for  life.  The  Apottle  fays,  "  Let 
every  man  abide  in  the  calling  wherein  he  is  calU 
cd. 

Art  thou  called,  being  a  fervant,  care  not  for  it; 
but  if  thou  maycft  be   made  free,   ufe  it  rather." 
He  concedes,  that  liberty  i$  defirable^  and  wha( 
every  m^n  ought   to  choofe.     3ut  if  he  cannot  in- 
nocently obtain  it,   l^e  muft  patiently  endure  th^ 
want  of  it.     When  he  gives  inftru^ons  to  mafter^ 
bow  ta  treat  their  fervants,  he  fuppofes,  that  it  may^ 
^n  fome  cafes,  be  right  for  Chriftians    to  have  fer- 
vants, otherwife  he  would  have  ordered  thofe  who 
had  fervants  immediately  to  difmifs  tbeqi.     When 
he  explains  the  duties  of  fervants,  he  (ignifies,  that 
fuch  as  coul4  not  innocently  obtain  th^ir  freedom^ 
fhould  contentedly   remain   ir\  fervitude.     Whei\ 
Onefimus  deferted  bis  mafter,  and  in  his  aibfenc^ 
became  a  Chriftian,  ^^aul,  far  from  jufUfyi.Dg  hi^ 
defertion,  Cent  him  back  to  his  mafl;er. 

There  is  a  natural  fubjeft  ion,  which  children  owq 
to  theirparents,  and  though  neither  reafon  nor  fcrip« 
ture  6^es  any  certain  period,  when  tliis  fubjeQioA 
fliould  terminate  ;  yet,  in  general,  it  is  plain^  that 
the  fubje^io^  ought  to  continue  to  that  time  (^ 
life,  when  children  are  ufually  capable  of  fupport-. 
ing  and  governing  themfelves.  And  becaufe  they, 
are  not  con^ipetent  judges  for  themfelves  in  thi^ 
matter,  the  civil  authority,  in  moil  fociedies,  fixes, 
the  age,  at  which  they  (haU  \^  at  thfiir  own  difpo^ 
fal. 

As  parents  are  to  provide  for  their  children,  fa 
they  are  to  judge,  by  what  ways  and  means  they 
beft  can  do  it.  And  whenever  they  think  proper, 
^hey  have  an  undoubted  right  to  put  their  chil^r^ 


Seam.  XJ.VI  .^        Chr^ian  Rctigm:  555 

under  the  care  of  others.     This  is  only  to  transfef 
Uieir  own  authority  for  their  chiMrens'  benefit. 

Excepting  the  cafe  of  parental  authority,  or 
gu^rdi^nfbip  which  conies  in  its  place,  I  do  not 
conceive  that  any  can  rightfully  be  niade  fervants^ 
but  either  with  their  own  confent,  or  for  fome 
criminal  a6Uon  by  which  they  forfeited  their  lib- 
erty, 

A  man  may,  no  doubt,  alienate  to  another  his 
natural  liberty  by  contra^  for  a  limited  time, 
Vhen  he  apprehends  this  will  be  for  his  own  bene* 
$t  and  advantage.  And  fuch  a  contra6t  be  is 
bound  to  fulfil,  as  n^uch  as  any  other. 

Societies  have  a  right  to  make  laws  for  the  com- 
xnon  fafety  ;  and  to  annex  fuch  (anflions,  as  arc^ 
neceffary  to  give  eflBcacy  to  their  laws.  If  certain 
crimes  may  be  puniftied  with  death,  as  feems  geUi. 
erally  to  be  fuppofed  ;  others  may  clearly  be  pun- 
Jftied  with  the  deprivation  of  liberty  for  a  time,  or 
for  life.  And  if  a  man,  by  any  crime,  incurs  the 
^ofs  of  liberty,  he  may  rightfully  be  held  in  fervi- 
tude.  But  to  take  away  one's  natural  liberty  by 
force,  without  ^  forfeiture  on  his  part,  is  as  un- 
juftifiable,  as  to  take  away  his  property,  or  his  life. 
By  the  divine  law,  the  ftealing  of  a  man  to  felt 
him  for  a  flave,  yfzs  to  be  punilhed  i^ith  death. 

It  being  admitted,  that  there  may  be  in  families 
fiich  a  relation  as  maRer  and  fervant,  let  us  attend 
io  the  duties  which  belong  to  it. 

We  will,  firft,  confider  the  duties  of  fervants, 
with  the  encouragement  fubjoined. 

1.  They  are  "to  be  ohedient  to  their mafi;ers—- 
to  obey  thcin  in  all  things.** 

This  muft  be  underftood  with  the  fame  limita-' 
lion,  as  all  other  con^mands  enjoining  relative  du- 
ties. We  are  to  "  obey  God  rather  than  men." 
Our  firft  obligations  are  to  him;  and  only  inthofc  __ 
things  which  he  allows  can  we  owe  fubjedion  to 
^hem,  -  No  human  authority  can  bind  us  in.  oppp- 


(ition  to  the  laws  of  virtue  and  righteoufndi.  Ser- 
vants mud  ^'  be  obedient  to  their  mafters^  as  to 
Chrifty^doin^  the  will  of  God  from  the  hcart.*^ 
They  no  farther  obey  their  niafters,  according  to 
the  will  of  God,  than  they  make  his  will  the  ru\^ 
a^nd  Qieafure  of  their  obedience  to  their  maftcFS, 
Tb#y  have  no  right  to  withhold  obedience,  on  pre. 
tence  that  the  matter  enjoined  may  not  be  for  their 
mafter's  intereft.  But  they  are  bound  to  withhold 
it,  when  they  know  the  thing  required  is  coQtraQr 
tQ  Cod's  commands 

2.  Servants  owe  their  msjters  rev^rcfu^^  asi  weU 
as  obedience* 

The  Apoftle  fjiys  to  them.  *'  Obey  your  mafters 
Mtih/ear  and  trmkHng."  Entertain  a  refpeft  foe 
tb^  fuperiority  of  their  ftatiQn— -a  concern,  left  yoi^ 
prejudice  their  intereft — a  fear  left  you^  iuc^r  their 
difpleafurQ.  Do  nothing  unneceflarily  to  provoke 
them — adjuft  your  manners^  to  their  incliuatioq  ; 
wd>  9$  hx  as  innocence  will  allow^  pleafe  then^ 
well  in  dM  things.  The  Apoftle  P^ter  gives  &mil^ 
ar  advice,  "  Be  fubjeft  to  your  maftcrs  with  all 
fear,  not  only  to.  the  good  and  gentle,  but  to  tha 
froward-"  If  they  are  nieu  of  hafty  and  diiScult 
tampers,  then  conduft  toward  them  wit|^  the  greats 
er  caution  aad  prudence.  Never  difturb  thea^ 
ncedlefsly,  nor  irritate  them  wantonly  ;  bjit  by 
your  cafy,  accommodating  and  difcreet  caniageit 
foften  the  harflmefs,  and  fmootbe  t^  ruggedaei^ 
of  their  fpirita. 

3.  From  fervants  there  ifi  an  honor ^  a^  wel]  ^ 
fear,  due  to  their  matters. 

"  Let  as  many  fervants  as  are  under  th^  yoke*, 
count  their  qwo  mafters  worthy  of  all  h^nor,  diat 
thp  name  of  Qpd  and  bis  dod^rine  be  npt  blaf* 
phemed  ;"  pr  t^At  thf  gofpel  be  not  r^roached  a^ 
mong  infidels,  as  if  it  encouraged  the  infojence  of 
fe.rvant*.  "  And  they  who  have  believing  mafters, 
Ut  them  not  defpife  them,''  or  treat  thenj  as^if  tb^?^ 


StJiM.  XLVI.j        CkriJIiah  Religion.  561 

were  but  equals,  "  bccaufe  they  arc  brethtta'*  in 
the  Chriftian  relation  ;  for  this  diflblves  not  mens* 
natural  and  civil  relations  ;  *'  but  rather  let  them 
jio  fervicc"  to  fuch  mafta^s  the  more  cheerfully, 
••  bccaufe  Aey  kre  faithful  and  beloved." 

Servants  muft  not  only  treat  their  maflers  re- 
fpedfuUy  in  their  prefence,  but  be  tender  of  their 
honor  and  reputation  at  all  titnes — not  fpeaking 
evil  of  them — not  reporting  every  inftance  of  miu 
cotiduCt  which  they  obfcrve  in  the  family — not 
complaining  of  the  government  which  they  are  un« 
der/unlefs  the  occafion  be  urgent ;  and  then,  only 
to  thofe  from  whom  they  are  to  e^pe^  redrefs. 

4«  Cheerfulnefs  in  their  obedience  is  recommend** 
cd  by  the  Apoftle.  "  With  good  will  do  fervice/* 
**  Be  obedient  to  your  matters — pleafe  them  well 
in  all  things,  not  anfwering  again/'  not  murmuring^ 
objeding  and  cavilling  ;  but  ading  with  a  reacfy 
nind. 

5.  DiVi^g'^Tur^orfaithfulnefs  is  another  doty  which 
th^  owe  to  their  matter. 

They  fliould  confider  his  bufinefs  as  their  own  j 
and  aft  in  it^  wiih  the  fame  attention  and  care,  as 
if  they  were  immediately  interefted.  They  (hould 
ferve  him  "  with  finglenefs  of  heart,  not  with  eye 
fervice" — and  "  with  all  good  fidelity,"  "  not  pur- 
loining" his  properly,  neglefting  bis  bufinefs,  or 
doing  his  work  deceitfullj^,  ^ 

6.  They  arc  to  be  patient  and  fubmij^ve,  though 
they  meet  with  ufage  more  fevere  than  they  think 
rcaibnable ;  not  breaking  their  own  obIiga« 
tions,  or  dcferting  their  matter's  fervice  for  trivial 
caufes,  but  bearing  his  fmaller  indtfcretiotis,  with- 
out  complaint ;  and,  in  cafes  of  real  injury,  feek« 
ing  relief  in  a  prudent  manner,  and  by  lawful 
means.  **  Be  fubjeft  to  the  froward,"  fays  the  A-  * 
pottle,  **  as  well  as  to  the  good  and  gentle." — "Let 
every  man  abide  in  the  calling  wherein  he  is  csll- 


S6i  Duties  &f  the        t^ERw.XLVh 

ed.     Art  thou  called  being  a  fervant,  care  not  for 
it ;  but  if  thou  mayefl  be  made  free,  ufc  it  rather." 

Finally  :  In  all  their  fervice,  they  (hould  aft 
With  an  ainl  td  pleafe  Cod,  and  to  obtain  his  ap- 
|>robacion.  "  Be  obedient  to  your  maflers  as  t6 
Chrift — with  good  will  do  fervice,  as  16  the  JLord, 
and  not  to  men." 

A  regard  to  God  is  to  be  the  governing  princi^ 
|>Ie  in  sLll  the  duties  of  the  focial  life,  as  well  as  in 
thofe  of  piety.  Even  tlie  fervant  is,  on  this  prin* 
dple,  to  obey  his  mafter.  When  this  governs  u^^ 
then  our  fecular,  domedic  and  civil  duties,  become 
A  part  of  pure  arid  undefiled  religion. 

By  way  of  encouragement  to  fervants,  the  Apot- 
tie  fays,  **  With  good  will  do  fervice  as  to  the 
Lord,  and  not  to  men.  knowing  that  whatfoevef 
good  thing  any  man  doth,  the  fame  iball  he  re- 
ceive of  the  Lord,  whether  he  be  bond  or  free."  In 
tJhrift  Jefus  there  is  no  diftin£lion  of  bond  or  frec^ 
rich  or  poor  :  Thev  are  all  one  in  him; 

Mankind  are  called  to  lerve  God  in  various  Na- 
tions and  capacities.  Some  a£l  in  a  larger,  ^nd 
Ibme  in  a  narrower  fphere.  Some  are  appointed 
to  higher,  and  fotpe  to  humbler  (ervices.  But  all 
are  the  fervants  of  God  ;  ail  are  accountable  to 
tiim  ;  all  fhould  walk,  not  as  pleafing  men,  bul 
God  who  fearcheth  the  heart.  We  efteem  and  rci 
gard  our  fellow  riien  very  much,  according  to  ex- 
ternal diilindions  of  rank  and  fortune.  God  looks 
on  their  hearts-*— he  approves  or  condemns  them 
according  to  the  dirference  of  real  charafllers.  The 
feri^ht,  who  from  the  heart  does  God's  will,  and 
ads  with  fidelity  and  dih'gence  iti  his  humble  fla. 
tion,  aiming  in  all  things  to  pleafe  the  Supreme 
Lord,  and  in  obedience  to  him,  fei-ving  bis  earthly 
mafter,  and  hoping  for  acceptance  through  the  a- 
tonement  of  the  great  Redeemer,  this  man  is  as 
highly  approved,  and  will  be  as  furely  rewarded 
in  heaven,  as  if  he  had  aSed  on  the  moft  confj[ricu* 


Serm.  XLVI.]        Chrl/iian  Religidfi.  563 

ous  theatre,  or  moved  in  the  largeft  circle.  Ouir 
Future  happinefs  depends  not  on  eittemal  circum* 
fiances,  but  on  the  holy  difpofitions  and  tempers 
of  the  hidden  man  of  the  heart.  While  the  unbe^ 
lieving  mafter,  or  the  impious  monarch,  is  rejedied 
of  God  ;  the  believing  fervant,  who  ads  in  &ngle« 
nefs  of  heart  to  the  Lord  ;  the  humble  and  con^ 
tented  beggar,  rich  in  faith,  fhall  receive  of  the 
Lord  an  inheritance  in  the  kingdom  prepared  for 
them  who  love  him. 

Secondly.  We  pafs  now  to  Confider  the  duty  of 
mafters  to  their  fervants.  The  Apoftle  fays,  "  Y« 
mafiers,  do  the  fame  things  to  them."— She^' 
to  them  the  fame  benevolence  and  faithfuL 
nefs  in  your  place,  as  they»  in  theirs,  are  required 
to  Chew  to  you.  ••  Forbear  threatening.*'  Let  your 
government  be  mild  and  prudent ;  not  pa(Donatd 
and  fevere.  '*  And  know,  that  your  mafter  alfo  i$ 
in  heaven  ;"  and  to  him  you  muft  give  an  account 
of  your  condu£l  toward  fervants,  as  well  as  they  of 
their  condufl  toward  you  :  "  And  there  is  no  re- 
fpeft  of  perfons  with  him." 

In  the  epiftle  to  the  CoIoflQans,  this  precept  is 
thus  expreffed  :  "  Matters  give  unto  your  fervant* 
that  which  is  juft  and  equal,  knowing  that  ye  alfo 
have  a  mafter  in  heaven." 

The  terms,  jufiice  and  equity,  are  often  ufed  in 
the  fame  fenfe  ;  but  fometimes  they  exprefs  dif- 
ferent ideas.  To  give  a  fervant  that  which  is  jv/i^^ 
is  to  deal  with  him  according  to  contraCl  or  agree- 
ment. To  give  him  that  which  is  equals  is  to  treac 
him  fairly,  honeftly,  kindly,  according  to  reafoa 
and  confcience  ;  whether  wc  are  bound  by  an  ex- 
plicit bargain  or  not.  And  as  there  are  different 
forts  of  fervants,  fo  thefe  two  terms  are  chofen  to 
exprefs  all  that  variety  of  obligations,  which  we 
may  be  under  to  them,  according  to  their  varioua 
conditions. 


564  l>Mfi«  ^ft^  [StitM.  XLVl. 

With  refpe^  to  apprentices^   tlie  cotitraS  binda 
the  saaftcr  not  only  to  give  theik)  a  comforiable  fiip^ 
}>ort)Or  fuchpart  of  \i  as  the  contract  fpecifies,  but 
4iro  to  inllrufl  tbem  in  his  bufinefs  and  profetlioii^ 
Thejr  give  their  time  and  labor  for  his  art  and  ^Liil. 
If  he  withhgl4&  from  them  that  (kill  for  which  they' 
tgree  to  ferve  him  ;   or  conceals  from  them  any 
f^n  of  it  through  negligence  ot  defigiil  >   or  cni'^ 
ploys  them  in  other  bufinefs  (b  far,  that  they  have 
ftot  ep)9ortunity  to  acquire  the  necelKlry  knowledge 
»f  his  art»  he  is  guilty  of  injuflide  and  fraud.     He 
violKes  th€  etigagement  which  he  made   either  ex*- 
ptefsiyi  or  according  to  the  natural  underftan^ng 
ef  the  parties. 

Wiih  refpe^  td  lahortrs,  who  iti  fcripftire  ire 
tailed  hired  fervants,  jufticc  obliges  Us  to  give 
ihem  the  ftipulated  wages,  when  they  have  faith- 
fully performed  the  promifed  fervice.  Thus.it  is 
tnjoined  in  the  law  of  Mofes,  "  Thou  ftialt  not 
opprefs  the  hired  fervant  that  is  poor  and  needy, 
whether  he  be  of  thy  brethren,  or  of  the  ilranfirers 
that  are  within  thy  gates  ;  at  his  day  flialt  thou 
give  him  his  hire,  (for  he  is  poor,  and  fetteth  his 
heart  upon  it)  left  he  cry  againft  thee  to  the  Lord^ 
and  it  be  fin  unto  ihee.'* 

And  with  refpc£l  to  all  fervants  of  every  denom* 
irtation^  equity  requires,  that  we  treat  them  with  hu« 
i/nanity  and  kindftefs — that  we  endeavor  to  make 
their  fervice  eafy,  and  their  condition  comfortablci 
that  we  forbear  rath  and  paiEonate  language — that 
we  overlook  accidental  errors,  and  remit  trivial 
faults^-^hat  we  impofe  only  fuch  labor  as  is  rea* 
fonable  in  iifelf,  and  fuitable  to  their  capacity — that 
eor  reproofs  be  calm,  and  our  counfels  well  timed 
<-^hat  (he  reflraints  we  lay  upon  them  be  prudent 
and  falutary — that  we  allo^  them  reafonable  time 
for  reft  and  refrefhment,  for  the  culture  of  thcit 
minds,  and  for  attendance  on  the  worfiiip  of  God— i- 
that  we  fe:  before  them  a  virtuous  example,  inftil 


Snu.  XLVI.]        Chrijlian  Rdigi$n.  ^65 

Into  them  ulefol  principles^  warn  them  agiainfl: 
wickednefs  of  every  kind,  efpecially  againft  the  lia 
irbicb  moQ;  eafily  befets  them-^-rthait  we  affords 
them  opportunity  for  reading  and  private  devotion^ 
and  furniih  them  with  the  neceflary  paeam  of 
learning  the  way  of  falvation — that  we  attend  to 
the  prefervation  of  their  health,  and  have  covoipvX^ 
fion  on  tbem  in  fickneis  ;  and,  in  a  word,  that  w^ 
contribute  all  proper  alBftance  to  render  them  uC&- 
fttJ,  virtuoui  and  happy. 

Thefe  are  the  principal  iitlties  comprifed  in  the 
Apoftle's  diredion,  ''Ye  mafters,  do  the  fame 
things-^and  give  to  your  fervants  that  which  is 
juft  and  equal/' 

To  engage  the  mailer  in  the  performance  of  thefe 
duties,  let  him  coniider,  that  whatever  worldly  dif- . 
tindion  there  may  be  between  him  and  thofe  who 
ferve  him,  they  are  men  as  well  as  he ;  they  are  par* 
takers  of  the  fame  rational  nature,and<^the  fameflefh 
and  blood ;  they  are  creatures  of  die  fameGod,and  un- 
der the  care  of  the  fame  providence.  Job  felt  the  force 
of  this  axgument.  ''If  I  defpifed  the  caufeof  my  man* 
fervant,  or  of  my  maidfervant,  whw  they  contended 
with  me,  what  fliall  I  do  when  God  rifeth  up  ?  And 
when  he  vifiteth,  what  fliall  I  anfwer  him  ?  Did 
hot  he  that  made  me  in  the  womb^  make  him  I 
And  did  not  one  fafhion  us  both  ? 

Let  the  mafter  alfo  confider,  that  he  himfelf  has 
a  mafter  in  heaven,  with  whom  there  is  no  refpe£fc 
of  perfons ;  to  whom  bond  and  free  are  both  alike  ; 
to  whom  the  fervant  is  as  dear  as  the  mafter  ;  by 
whom  all  will  be  judged  with  the  £aime  impartially 
ty  ;  and  from  whom  each  will  receive  according 
to  his  works. 

Let  him  remember,  that  this  heavenly  mafter, 
when  he  was  on  earth,  took  on  him  the  form  of  a 
fervant,  and  was  among  his  own  difciples  as  one 
who  fervcd ;  that  he  honored  the  loweft  conditions 
in  life  Igr  appearing  in  them,  and  recoipmended 
Nn 


566 


JhaUs  of  the,  (3c.        [Seric .  XLVI. 


humility^  meeknefs  and  condefcenfion  by  his  own 
example  ;  that  nothing  can  raife  men  to  his  favor, 
but  pare  and  undiffembled  religion ;  that  with  this 
die  loweft  of  the  human  race  are  truly  honorable— « 
without  it  the  higheft  are  vile  and  contemptible. 

Let^us  learn  then  to  difregard  worldly  diftin^mis, 
and  be  folicitous  to  poflefs  the  temper  of  Chrift't 
divine  religion.  This  teaches  us  how  to  behave  in 
every  condition — this  affords  fupport  in  every 
trouble — this  will  give  patience  and  fortitude  in 
every  trial — this  will  enaUe  us  to  clofe  life  with 
hope  and  joy. 


SERMON      XLViL 


EPHESIANS  vu  lo*^— 17. 


tinaU/i  my  brethren,  he  Jlrang  in  the  tordmd  in  Mi 
foiver  of  his  might.  Put  on  the  whole  arwurr  of 
Hod,  thsdye  may  he  able  to  fiend  againfi  the  wiles  of 
the  devil.  For  we  wreftie  not  againft  fitfh  and 
blood  :  btU  againfi  principalities^  againfi  powers^  4U 
gainfi  thh  riders  of  the  darknefs  of  this  wofld,  a^ 
gainfi  fpiritual  wicktdnefs  in  high  places.  Where''- 
fore  take  unto  you  the  whole  armor  of  God,  that  ye 
may  be  able  to  withfUnd  in  the  evH  day,  and  having 
done  all  to  fidnd.  Stand  therefore^  having  your 
ioins  girt  about  with  truth,  and  having  on  thebreafii' 
plate  of  righteoufnefs,  and  your  ftet  fhod  with  tht 
preparation  of  the  gofpel  ofpeace^  and  above  all  tak^ 
ing  thefhieldof  faith  wherewith  yefhall  he  able  to 
quench  oM  the  fiery  darts  of  the  wicked,  and  take  tht 
Mlmet  of  falvation,  and  the  fword  of  the  Spirit^ 
Vfhich  is  the  word  of  God. 

XriE  Apbftle,  hisiVing  Rated  the  dob- 
innes  and  duties  of  the  Chriftian  religion  and  prov- 
ed its  truth  and  importance,  fubjdihs  this  j^nimated 
.^xbbrt^tion  to  conftancy  and  perfeVerance  in  itL 
#hatevteir  oppofition  knight  jifefe  either  from  ilefli  ana 
blck>d^  or  frdm  the  powers  of  the  kingdoni  of  dark* 

NNt 


568  Pulies  of  the,  [Serm.  XLVlt 

The  words  now  read  contain, 
An  exhortation  to  fortitude — a   warning  of  the 
enemies  to  be  oppofed — ^and  a  defcription  of  the  ar- 
mor  to  be  ufed. 

I.  Here  is  an  exhortation  to  Chrifiian  Fortitude. 
'^  Be  ftrong  in  the  Lord,  and  in  the  power  of  his 
might." 

It  is  not  bodily,  but  mental  ftrength,  which  is 
^here  intended ;  for  this  only  can  be  employed  in  a 
warfare  with  fpititual  enemies.  We  are  to  b^  ftrong 
in  the  Lori^  or  in  the  belief,  profeffion  and  pra&ice 
of  his  religi'on — and  in  the  power  of  his  mighty  or 
in  the  grace  which  is  derived  from  him-  We  are 
to  "  ftand  fad  in  the  faith,  quit  ourfelves  like  men 
and  be  ftrong/*     *  ^ 

Trve  fortitude  or  courage  is  a  temper  or  habit 
of  mind,  by  which  we  fteadUly  follow  the  calls  of 
duty,  without  being  deterred  by  danger,  or  ftiverted 
by  difficulty^ 

It  fuppofes  fome  oppofition  to  contend  with.  In 
eafy  duties  we  may  be  obedient ;  but  we  difcover 
greatnefs  of  mind  and  ftrength  of  virtue  only  in 
cafes  which  require  felfdenial. 

This  alfo  fuppofes  an  apprehenfion  of  diffictllty^ 
Thus  it  is  diftinguifhed  from  ftnpidity,  which  rufh- 
es  into  danger  onlybecaufe  it  is  blind  and  tbou^* 
Icfs, 

Chriftian  courage  is  enrployed  in  ^ngs  virtuous 
and  commendable.  In  this  refped  it  differs  from 
fool  hardinefs,  which  is  guided  by  no  principle,  but 
runs  into  danger  through  vanity  and  oftentation. 

Real  fortitude  is  a  fettled  and  habittial  temper,  in 
diftinftion  from  thofeftarts  of  refolution,and  flights 
of  zeal,  which  depend  on  paftion,  accident^  or  fom< 
mechanical  caufe. 

It  is  a  virtue  founded  in  a  regard  to  God^  and 
fupporred  by  faith  in  him.  Thus  it  is  diftinguifhed 
from  that  madnefs  of  courage,  which  is  exated  by 
refentment;  ambition,  avariec  and  ti>ft  ^   and  from 


Sbrm.  XLVII.]       Chrjfiiifn  Religion.  569 

that  daring  contempt  and  defiance  of  danger  or 
death,  which  fometimes  attend  atheifm  and  infi. 
delity. 

It  is  always  to  be  nnder  the  direflion  of  that  fru^ 
dence,  which  flinns  danger  when  it  may,  and  meecs 
evil  only  in  the  path  where  duty  cal^s* 

That  our  courage  may  be  a  virtue,  it  muft  have 
a  wor^y  oijeR.  ^It  is  good  to  be  ^ealou0y  afFeded 
in  a  good  thiog/^  And  *'  no  man  is  crowned,  ex. 
cept  he  ftrive  lawfully.'' 

Our  engagednefs  (hoold  be  proportioned  to  the 
importance  of  the  objeft. 

For  the  faith  delivered  to  the  faints  we  muA  con- 
tend eameftly.  In  matters  of  indifference  or  mer^ 
expedience,  we  muft  be  gentle  and  eafy  to  be  en- 
treated. 

Courage  muft  purfue  its  end  only  by  lawfui 
means.  Peter  was  bold  to  draw  his  fword  in  his 
mafter's  defence;  but  his  boldnefs  was  rebttked,bo- 
caufe  it  feized  an  inArumen(  never  to  he  nfed  in 
Chrift's  kingdom. 

Chriftian  fortitude  is  cool  and  deHberate,  not 
ra(h  and  impetuous  :  It  is  kind  and  compaiiionate, 
not  cruel  and  revengeful :  It  is  fleady  and  patient, 
not  fickle  and  inconftant :  It  continues  in  well  do* 
ing,  perfuaded  that  its  labor  is  not  in  vain. 

IL  The  Apoftle  warns  the  Ephefians  of  the  em^ 
tnies  with  whom  they  might  exoed  to  contend.—*- 
<^Be  ftrong — that  ye  may  ftandagainft  the  wiles  of 
At  devil ;  for  we  wreftle  not  againft  flefti  and 
blood,  but  againft  principalities  and  powers,  and 
the  rulers  of  the  darknefs  of  this  world  and  fpiriu 
ual  wickednefs  in  high  places/^ 

It  is  common  in  fcripiure  to  exprefs  a  difparity 
between  two  objefts  by  a  rcjeftion  pf  the  lefs.  The 
prophet  fays,  "  God  will  have  mercy,  and  not  fac- 
rifice ;"  or  rather  than  facrifice.  Our  Savior  fays, 
•*  Labor  not  for  the  meat  which  perifheth,  but  for 
<hat  which  endureth  to  everlafling  life%**  LaboK 
N  N  8^ 


Ijo  putUs  of,  the:  ISi^u.  XJLVH^ 

for  the  latter  prindpally.  Paul  fays,  '*  Chrift  feiit 
me  not  to  baptize,  hut  to  preach  the  gofpel ;  to  do 
the  latter  rather  than  the  former.  Thus  we  are  to 
underftand  the  exprefliion  in  the  text,  •*  We  wret- 
tle  not/'  metely  '*  againft  flefh  and  blood,  but" 
alfo  ''  againft  principalities  and  powers." 

Sleflk  is  often  ufed  figuratively  for  that  which  is 
t»eak.  The  prophet  fays,  ^'Curled  be  the  man  who 
snaketh  Jfjh  his  arm ;"  or  trufts  in  an  impotcnf 
creature,  **and  departeth  from  the  Lord/'  Tiie4- 
poftle  fays,  *^  The  weapons  (^  our  warfare  are  not 
carnal,"  not  weak^  **  but  mighty  through  God.'*-r 
And  this  fcems  to  be  the  fenfe  of  the  word  here. — 
We  wreftle  not  merely  againft  feeble  enemies,  bat 
againft  £uch  a,s  are  ftrong  and  formidable* 

The  Apoftle  mentions  two  forts  of  enemies. 

t.  The  firft  he  calls ^^  and  bhod. 

Under  this  denomination  feveral  things  are  com- 
prehended. 

It  may  intend  the  modons  of  our  amtnal  nature. 
—Thus  the  phrafe  is  ufed,  When  it  is  faid,  ''Fldk 
^1^  hlood  cannot  inherit  the  kingdom  of  God/' 

Human  nature  con&fts  of  flefh  and  fpirit.  From 
dadr  union  anXe  many  appetites  and  inclinations, 
for  wfiich  in  unbodied  fpirits  there  will  bene 
room.  By  the  apoftacy  the  flefli  ha$  gaiiied  a  do^ 
minion  over  the  fpirit.  Hence  wicked  men  are 
defcribed  as  being  in,  and  walking  ajfter  th^e  JUJhj 
and  true  Chriftians  as  bjcing  in,  and  walking  after 
the  fpirU.  The  renewed  Chriftian,  though  he  is 
recovered  from  the  dominion,  i%  not  entirely  froc^ 
from  the  influence  of  the  flelh.  ''He  delights  in 
the  law  of  the  Lord  after  t!?e  inward,  man ;  butftijil 
he  finds  in  his  mernbers  a  law  wh^ch  wars  againft 
the  law  of  bis  mind."  He  has  nee4  therefore  to 
reftrain  inprdin^te  affe£Uon,  and.  tp  keep  unji^i*  his 
Ji^ody. 

The  phrafe  may  farther  inter^d  thofe  finfible  ohr 
jeSs,  vhich  arc  fuited  to  gratify  fleflbly  4]efires.-r— ^ 


Sum.  XLVIL]       Chrijtian  ReU^on.  571 

'*  They  who  are  in  the  flcfli,  mind  the  things  of  the 
flefh ;"  worldly  objecls,  riches,  honors  and  pleaf- 
ures.  The  Chriftun  muft  not  only  fubdue  his 
fleihly  IttftSy  but  guard  againft  the  infnaring  influ. 
ence  of  earthly  things,  and  keep  bimldf  unfpotted 
from  the  pollutions,  and  difentangled  from  the 
diftradUons  of  the  world.  There  is  a  regard  which 
he  owes  to  the  intere(U  of  the  prefent  life ;  but  he 
niuft  not  reg^d  them  beyond  their  importance.-^ 
He  is  to  be  diligent  in  his  worldly  calling,  but  not 
overcharged  with  worldly  cares. 

The  phrafe  may  intend  fnanlind  who  are  partak- 
ers of  J^ejh  and  blood.  In  this  fenfe  it  is  often  ufed. 
When  Peter  profefled  his  faith  in  Chrift,  his  Lord 
replied,  "  Flelh  and  blood,"  or  man,  **  hath  not  re- 
vealed this  unto  thee;  but  my  Father  who  is  in  heaV'* 
en."  Paul  fays,  "When  Godrevealed  his  Son  in  me, 
immediately  I  conferred  not  with  flefli  and  blood, 
nor  went  I  up  to  them,  who  were  Apoftle's  before 
me."  If  we  fo  underftand  the  phrafe  here,  the 
meaning  will  be,  that  we  mud  not  conform  to  the 
evil  cuftoms  and  manners  of  the  men  of  the  world, 
but  prove  what  is  acceptable  to  God — that  we  muft 
walk,  not  as  plea  Gog  men,  but  God  who  fearcheth 
the  heart-— that  we  mud  maintain  our  faith  and  in- 
tegrity, whatever  reproaches  or  perfecutions  we  may 
fufiFer,  efteeming  it  a  fmall  thing  to  be  judged  of 
man's  judgment,  lince  he  who  will  finally  judge  u& 
is  the  Lord. 

2.  The  other  kind  of  enemies  with  whom  w€ 
are  to  contend  are  evilfpirits^ 

Thefe  the  Apoftle  calls  "principalities  and  pow- 
ers, and  the  rulers  of  the  darknefs  of  this  world,** 
or  of  this  age  of  fuperftition  and  ignorance,  "  and 
fpiritual  wickednefs  in  high  places,**  or  in  heavenly 
places,  thofe  aerial  regions,  which  evil  fpirits  in- 
habit. Hence  the  devil  is  called  "the  prince  qf 
the  power  of  the  air."  By  the  names  here  i^fed  th,e 
(alien  angels  are  in  fcripiure  often  called* 


57a  J>utics  dfikc  [Seuic.  XLVrf. 

Thrfe  fpirits  are  enemies  ta  tuamkind.  '*  They  ga 
about  feeking  whom  thcjr  may  <tefttojr/*  They  worl; 
moil  powerfully  in  the  children  of  di(bb6dUence  ; 
but  even  good  men  lire  not  fecore  from  their  inadu 
inations.  Chrift  wartis  his  Afetples,  that  *^  Satan 
ha4  defired  to  have  them^  that  he  might  fift  them 
a,s  wheat. 

The  various  denominations  here  beflowed  ott 
them,  import  that  their  number  is  grfeat ;  and  Ae 
terms  ufcd  denote  a  fubordination  among  tbem.-^ 
They  are  not  divided  againft  themfelve^,  bat  aft 
i^  concert  under  the  direction  of  one  kadtng  Spirit, 
who  is  called  the  Devil  and  3atan,  the  god  of  dm 
world  and  the  prince  of  darknefs.  Hence  we  re^ 
of  the  devil  and  his  angels,  and  ^  prince  of  di& 
power  of  the  air. 

The  names  applied  to  them  fi|mfy,  that  tfeey  havt 
great  power  over  fuch  as  fubmtt  to  thcii^  dtmiinion. 

"They  woik  in  the  children  of  dilbbedience^  and 
lead  them  captive  at  their  will/* 

The  Apoftle  fjpeaks  of  "  the  toiles  of  ih«  4efil.'' 
Thefe  wicked  fpirits  ufe  much  art  and  cutttiittg  t6 
decoy  men  intp  error  and  vice.  We  need  to  \st 
appnfed  of  their  de\4c^,  left  they  fliould  get  au 
advantage  againft  us. 

They  cany  on  their  machinations  yarnify,— 
Hence  they  are  called  **  powers  T>f  darknefs.  Their 
chief  influence  is  over  the  ignorant  and  fuperftitioos^ 
over  people  of  little  knowledge,  weak  underftandw 
ing  and  ftrong  imagination^  They  moft  ftrccefsful- 
\y  carry  on  their  defigns  in  the  dark  :  They  cannot 
beaV  the  ftrong  beams  of  light :  When  the  gofpcl 
began  to  fliine,  Satan  began  to  fall.  Among  thofe 
who  rejeS  the  gofpel,  he  recovers  his  full  donntxi^n. 

Since  fuch  enemies  are  watching  for  our  deftruc 
tion — enemies  numerous,  powerful,  crafky,  invifi. 
ble  and  malignant,  let  us  be  fober  and  vigilant,  cau- 
tious and  circumfped,  and  let  us  aflume  immedi- 
ately, and  wear  continually  the  whole  armor  c?£ 


SerM.  XLVII.]        Chrijlian  ReKgicn.  57  j 

God^  that  ure  msy  fiafid  in  the  evil  day.    We  pro- 
ceed, 

III.  To  illuftrate  the  defcription,  which  the  A* 
polile  gives  of  this  divine  armor. 

The  feveral  parts  of  it  mentioned  in  our  text, 
^urc  truth,  righteoufnefs,  peace,  faith,  hope  and 
Jmowkdge. 

We  are  to  tale  to  us  this  armor.  The  armor  is 
God's  I  hut  we  muft  take  and  uft  it.  Our  fecurity 
againft  temptations  depends  on  the  grace  of  God  : 
—Our  enjoyment  of  this  grace  depends  on  our  ap- 
plication of  the  means  atforded  us. 

We  inuft  take,  not  this  or  that  piece,  hut  the 
whoUsLtmor — not  content  ourfelves  with  the  obferv- 
ance  of  particular  dutibs^  or  with  the  partial  prac- 
tice of  religion ;  hut  poffefs  the  whole  chriftian  tem- 
per and  fthound  in  every  good  work. 

We  tnfuft  ftand  in  the  evii  day — in  the  times 
which  are  moft  pefiloui  and  trying — in  the  times 
when  the  rulers  of  darknefs  mutter  their  armies 
againfl;  the  friends  of  truth.  Such  was  the  day 
when  Paul  wrote  this  epiftle.  It  was  a  day  of  per- 
fecuHon — he  himfelf  was  then  in  bonds.  Godly 
finccrity  is  heft  proved  by  a  fteady  adherence  to 
the  caufe  of  Ghrift  in,  times  when  it  is  attended 
with  peculiar  dangers. 

"  Having  done  all/*  or  overcome  all,  dill  "we 
muft  ftand.'*  Wheii  we  have  prevailed  in  one 
confli£i,  we  muft  not  put  off  the  hamefs,  as  if  our 
warfare  were  accompli fbed  ;  hut  ftill  wear  our  ar- 
mor and  ftand  prepared  for  another  affault,  ■ 
•*  When  the  devil  has  ended  his  temptation,  he  de- 
parts," but  it  is  only  **  for  a  feafon." 

The  armor  is  before  us,  lA  us  take  and  ufe  it. 
1.  The  Apoftle  fays,  "  Stand,  having  your  loins 
girt  about  with  truth."  He  alludes  to  the  cuftom 
of  the  eaftem  nations,  who,  wearing  loofe  and  flow- 
ing robes,  girded  them  about  their  loins,  that  they 
xnight  not  be  entangled  with   them.     This  was  in 


574  J>^i^  ?/" *^        [SiMf .  XLVII. 

foldiers  a  neceflary  preparatioii  for  aftioflr.  To 
this  cuftom  David  alludes ;  ^'  Thou  haft  girded  mq 
with  ftrength  to  the  battle/'  Paul  bortovs  the 
metaphor  from  Ifaiah^  who,  fpeaking  of  the  Mef-* 
fiah,  fays,  '*  Righteonfnefs  (hall  be  the  girdle  of  Yas 
loins,  and  faithfuIneCs  the  girdle  of  his  reins/'  Pe. 
ter  ufcs  the  fame  figure;  **^Gird  up  the  loins  of 
your  mind/* 

Truth  is  the  girdle  with  which  our  Idns  muft 
be  braced.  By  truth  is  intended  fincerity  in  car 
Chriftian  profeffion,  or  a  firm  belief  of,  and  full 
confent  to  the  gofpel  of  Chrift.  If  we  receive  the 
gofpel  on  the  authority  of  man,  without  a  perfna« 
lion  in  our  own  minds ;  or  if  we  profefs  it  for 
worldly  e'nds,  without  a  love  of  its  dodrines  and 
precepts,  we  (hall  eafily  be  drawn  away  from  it  by 
the  temptations  of  the;  world  and  the  artifice  of  de- 
(;gning  men.  A  rational  convtd;ion  of  its  truth, 
joined  with  a  deep  fenfe  of  its  importance  is  our 
peft  fecurity  againft  apbftacy  in  th^  evil  day. 

2.  "  Have  on  the  breaftplate  of  righleoufiufs." — 
This  expreflion  is  alfo  taken  from  Ifai^,  who, 
fpeaking  of  God's  judgment  on  the  enemies  of  the 
church,  fays,  **He  put  on  righteoufnefs  as  a  breaft- 
pUte." 

Here  is  an  allufion  to  the  ancient  aiftom  of  foU 
dters,  who,  when  they  were  goi^g  to  battle,  guard, 
cd  the  vital  part  with  a  plate  of  iron  or  brafs,  o^ 
fome  Qther  impenetrable  fubftance^ 

The  hreaflplate  of  the  Chriftian  warrior  muft  b^ 
righttouffiffi.  This  is  St.  Peters  advice^  *'  Let  them 
who  fuflFer  according  to  the  will  of  God,  ccHumit 
the  keeping  of  their  (ouls  to  him  in  weU  doing,  as  to 
a  faithful  Creator."—*"  The  eyes  of  the  Lord  are 
upon  the  righteous  ;  and  his  ears  are  opeQ  to  their 
prayers — and  who  is  he  that  will  hs^^rm  you,  if  yc 
be  followers  of  that  which  is  good  ?  But  if  ye  fuOTer 
for  righteoufnefs  falje,  happy  are  you. — It  is  bcttef 
tp  fuflFer  for  well  doing,   th?^n  for  ^vi|  doi.ng/*     A 


Seku.  XLVIL]        Chrifiian  Religion.  ^75 

holy  and  inoflFcnfivc  life  will  prevent  many  inju- 
ries. It  will  command  the  reverence  of  bad,  ^nd 
^e  compafljon  of  good  men.  It  will  obtain  the 
prote^ion  of  God's  providence  and  the  fupports  of 
his  grace.  It  will  preferve  peace  and  ferenity  of 
^onfcience  nnder  the  reproaches  of  a  malignant 
world. 

3.  "  Let  your  feet  be  Jhod  with  the  preparation 
of  the  gofpel  of  feac</' 

Shoes  were  anciently  a  part  of  military  armor. 
The  giant  of  Gath  "  had  greaves  of  brafs  upon  his 
Jegs." — "  To  be  Ihod,"  is  to  be  in  readinefs  for  ac^ 
jtion.  The  Ifraelites  in  Egypt  were  to  eat  the  paff- 
gver,  "  with  their  flioes  op  jheir  feet,"  prepared  to 
march  at  the  firft  notice.  The  Apoflles  wer^  to  be 
*'(hod  with  fandals/'  rc^dy  to  go  whither  their  maf- 
ter  Ibottld  fend  them.  The  gofpel  is  called,  "the 
flofpel  of  peace/'  becaufe  it  exprefsly  requires,  and 
Wrongly  recommends  a  peaceable,  meek,  forgiving 
temper.  ''  If  it  be  poflible,  as  much  as  lielh  in 
you,  live  peaceably  with  all  men/'  This  peaceable 
clifpolition  is  a  happy  "  preparation"  for  the  trials 
of  an  evil  day,  and  an  excellent  defence  againft 
the  afperities  of  our  Chriftian  path.  This  will  go 
on  before  us  to  fmooth  the  rough  paffages  of  life, 
or  attend  us  to  guard  our  feet  againil  the  (licks and 
traps  which  our  enemies  call  in  our  way.  Pof- 
feffed  of  this  difpofition,  we  (hall  give  no  offence 
and  prq voice  no  injuries  by  an  infolent,  overbear* 
ing  behavior;  the  injuries,  which  we  receive,  we 
Ihall  bear  with  calmnefs  ;  we  fiiall  neither  aggra* 
Tate  the  pain  of  them  by  undue  refentment,  nor 
f:aufe  the  repeiitiqn  of  them  by  hafty  revenge ;  we 
fliall  not  be  overcome  of  evil,  but  (hall  overcome 
evil  with  gopd.  This  temper  is  our  beft  fecurity 
9gainft  the  temptations  of  evil  fpirits;  for  it  is  by 
pieans  oi  our  turbulent  and  unruly  padions,  that 
^hey  gain  accefs  to  our  minds — it  is  by  the  indul. 
gence  of  pride,  wrath,  malice  and  revenge,  that  wc 


J 


^j$  Duties  of  tke       [Sehm.  XLVII* 

give  place  to  them.  By  the  wifdom,  wUch  is  pure, 
gentle  and  peaceable,  wc  refift  the  devil  and  expel 
him  from  us.  The  peace  of  God  ruling  mthin  12s, 
will  keep  onr  hearts  and  minds  through  jcfiu 
Ckrift.  Thus  fecured  the  wicked  one  will  not 
touch  us.  **  Be  wife  to  that  which  is  good^  and 
fimple  concerning  evil,  and  the  God  of  peace  will 
tread  Satan  under  your  feet." 

4.  "Above  all  things  take  the  ff^icld  of  Jaith^ 
whereby  ye  fliall  be  able  to  quench  all  the  fiery 
darts  of  the  wicked." 

A  Ihield  is  a  piece  of  light  armor,  made  of  firm 
wood  or  hard  (kin,  and  fometimes  of  metal,  which 
foldiers  anciently  ufednn  battle  to  defend  them- 
felves  againit  the  fpears  and  darts  of  their  enemies. 
In  handling  it  they  were  fo  expert,  that  they  could 
ufually  guard  any  part  qf  the  body,  at  which  apafs 
was  made.  Jn  allufion  lo  this,  the  Apodle  dire& 
Chriftians,  not  only  to  gird  the  loins  with  truth, 
defend  the  bread  with  righteoufnefs,and  fecure  the 
feet  with  the  fs^ndals  of  peace  \  but  to  afliime  the 
fnitli  of  f%iihy  a^  inftrument  of  more  general  de- 
fence, by  which  they  will  repel  ail  the  fiery  darts 
of  the  wicked  one.  This  we  are  to  take  obovt  oil 
things.  Faith  is  a  gr^ce  of  univerfal  infiu^ce.  It 
is  the  bads  of  all  Cbriftian  graces.  It  is  the  ground 
work  of  religion  in  the  heart.  On  this  we  muft 
build ourfelves  up,  adding  to  it  all  other  virtues. 
This  is  the  fubftance  of  things  hoped  for  and  the 
evidence  of  things  not  feen.  This  purifies  ihe 
heart  and  quickens  to  obedience.  This  unites  the 
foul  to  Chrift,  and  embraces  the  promifes  of  God 
in  him.  This  looks  to  God  as  a  prefent  help  in 
trouble,  and  relies  on  the  holy  Spirit  for  fuppon 
in  the  time  of  need.  It  contemplates  with  joy  the 
captain  of  falvation,  who  has  overcome  the  world, 
and  triumphed  over  principalities  and  powers, — 
It  conGders  him,  who  for  the  joy  fet  before  him 
endured  the  crofs^and  is  now  fet  down  on  the  right 


SfeRM.  XiVIl.3      ChriJiiafL  Religion.  Qff 

band  of  God,  and  who  has  gracioufly  promified* 
that  they  who  overcome  {hall  fie  with  him  on  hU 
t^one. 

Faith  thus  operating  is  a  more  effedaal  defence 
agaioft  the  temptatiotis  of  Satan  and  the  worlds, 
than  the  Oiields  of  the  mighty  againft  the  darts  and 
fpears  of  their  enemies. 

5.  "  Take  the  helmet  o/falvationJ' 

Or,  as  it  is  expreffed  elfewhete,  '*  put  on  for  atl 
helmet  the  hope  of  falvation/'  The  expreffion  is 
taken  from  Ifaiah,  who,  fpeaking  of  the  Altaighty 
drefled  in  arms  to  fubdue  his  enemies,  fays,  ''  He 
put  on  righteoufnefs  as  a  breaftplate,  and  a  helmet 
of  falvatton  was  on  his  head.  God  brings  falva^ 
tion.  We  appropriate  it  by  hope.  This  is  our 
helmet. 

The  ufe  of  the  helmet  is  to  fecure  the  head  in 
the  day  of  battle.  It  was  of  fpecial  utiHiy  in  for^- 
tner  times,  when  armies  met  and  difpnted  the 
ground  fword  in  hand.  In  the  Chriftian  warfare^ 
not  a  helmet  of  Srafs,  but  the  hope  of  falvation« 
muft  be  the  defence.  We  muft  fight  the  good  fight 
of  faith  in  hope  that  the  captain  of  falvation  will 
fupport  us  in  the  confli6l  and  lead  us  to  viQory* 
We  muft  endure  temptations  in  hope  ci  a  crown 
of  glory — continue  in  well  doing  in  hope  of  eternal 
life — abound  in  the  work  of  the  Lord  in  hope  that 
our  labor  is  not  in  vain.  In  the  clear  view  of  a 
future  world,  and  in  the  full  expedation  of  a  blef-^ 
fed  immortality,  what  difficulty  can  difcourage  ua 
— what  temptation  can  divert  us — what  danger  can 
deter  us  from  the  religious  life  f  ^^  Our  prefent 
light  affliQion,  which  is  but  for  a  momenft,  will 
.  work  for  us  a  far  more  exceeding  and  an  eternal 
weight  of  glory." 

6.  ''  Take  the  Sword  of  the  Spirit  which  is  the 
word  of  God." 

The  former  pieces  of  armor  were  for  defence :— * 
This  is  for  annoyancei  as  well  as  defence.    Thai 


^fB  PuHei  of  at        t^ku.  ^LVn* 

divine  word  U  called  "  the  fword  of  the  Spirit,  **  d* 
tber  becaufe  it  is  a  fpiritual  vireapon  adapted  to  dk 
religious  warfare,  in  diftinftion  from   the  carnal 
weapons  ufed  in  the  literal  warfare ;    or  becaufe  it 
is  an  inftrument  rendered  effefiual  by  the  Spirit  to 
ila/  the  flelhly  lufts  and  repel  the  outward  tempta- 
tions which  war  againft  the  foul.     **  The  word  of 
God  b  quick  and  powerful,  (harper  than  any  two 
edged  fword,  pierdog  even  to  the  dividing  aflbnder 
of  the  foul  and  fpirit,   and  of  the  jmnri  and  mar- 
row, and  is  a  difcemer  of  the  thoughts  and  inten* 
tions  of  the  heart/'    This  was  the  weapon  which 
our  Lord  ufed  in  his  confli^  with  Satan.     In  his 
hands  it  was  effedual :  By  his  aid  it  will  b^  effec^ 
tual  in  ours. 

REFLECTIONS. 

1.  We  fee  of  what  importance  it  is  that  we  h^vi 
the  power  of  relig;it3n  in  our  hearts.  It  is  oniy  by 
this,  that  we  beciome  ftrong  in  the  Lord.  Tbd 
whole  armor  of  God  coiififts  in  truth,  righteouf- 
nefs,  peace,  faith,  hope  and  the  word  of  God  dwell- 
ing in  lis.  Real  religion  is  the  prindple  of  true 
tourage.  Let  us  have  root  in  outfelves,  and  b6 
grounded  and  eftablifhed  irt  the  faith.  We  maj^ 
without  firtcerity  affume  the  form  of  rdigion  ;  but 
without  Ghccrity  w6  fliall  eafily  drop  the  fonft 
which  we  have  aflumed.  The  hypbcrite  Will  ht 
put  out  of  countenance  by  thofe  feoffs  and  re- 
proaches, which  only  warm  the  ^eal,  and  ftrength. 
en  the  refolution  of  the  real  Chriftfan. 

2.  It  concerns  us  to  live  much  in  the  exerdfe  of 
faith.  This  is  the  great  principle  of  Chriftlan  fot- 
titude.  **Add  to  your  faith  virtue/^  It  is  a  maiil 
implement  in  the  fpiritual  armor.  "Above  all 
things  take  the  Ihield  of  faith."  He  that  is  ftron^ 
in  faith,  will  be  ftedfaft  in  religion.  When  Paul 
fuffered  in  the  cattfc  of  Chrift,  he  profeffcd,  that 


SkRM*  XLVII.]      Chrijliaft  Rtligidn.  ^79 

he  was  not  alhamed,  beoLufe  he  kneir   whom  be 
had  believed. 

3.  Let  us  exercife  our  courage  atcorditig  to  the 
various  exigences  of  the  Qhriftian  life. 

It  requires  much  refolution  to  fubdue  oiir  cor^ 
mpt  inclinations,  reftrain  our  irregular  paflionsand 
follow  the  di6lates  of  religion,  when  intereft,  cuT. 
torn  and  reputation  feem  to  prefcribe  a  different 
line  of  conduft. 

There  is  need  of  fortitude  that  we  majr  openly 
profefs  and  fteadiljr  pra&ice  religion,  when  it  is 
treated  with  ridicule  and  contempt  by  thofe  witii 
whom  we  are  conneded. 

The  young  convert  has  occalion  for  courage^that 
he  may  break  oflF  his  intimacy  with  ungodly  aflb* 
ciates,  and  fay  to  them,  *'  Depart  from  me,  for  I 
will  keep  the  commandments  of  God." 

The  young  houfeholder,  dwelling  in  an  irrtli*' 
gious  neighborhood,  and  among  tbofe  who  make  a 
mock  of  family  devotion,  needs  refolution,  that 
he  may  fay  with  Jolhua,  *'  If  it  feem  evil  to  you  to 
ferve  the  Lord,  choofe  ye,  this  day,  whom  ye  will 
ferve :  But  as  foi:  me  and  my  houfe,  we  will  fervp 
the  Lord." 

It  is  a  work  of  courage  to  begin  and  carry  on  a 
reformation  in  families  and  neighborhoods,  to  op« 
pofe  error  and  vice,  and  patronize  truth  and  virtue^ 
when  the  general  voice  is  againft  us. 

It  requires  refolution  to  vindicate  an  injured 
chara^r,  and  plead  in  defence  of  oppreffed  inno. 
cence,  when  it  is  become  an  obje£l  of  common 
flander  and  obloquy. 

There  is  need  of  fortitude  to  perfevere  in  well 
doing  againft  all  the  oppofitions  and  difcourage* 
ments,  which  tnay  meet  us  in  our  way. 

So  many  and  various  are  the  calls  for  Chriftian 
fortitude,that  every  one  who  enters  on  the  religious 
lifei^ould  fet  out  with  it,  and  in  his  progrefs  often 


58o  J>nlia  of  the^  (ic       \^u.  XI.VII. 

contemplate  thofe  truths  which  txtd^y  in^reafc  and 
firengthen  it. 

To  conclude :  As  we  have  engaged  in  the  fcr. 
vice  of  Chrift,  let  us  be  faithful  to  the  death.  £oe- 
snies  we  have  to  confli^  with ;  but  let  us  not  fear : 
Greater  is  he  who  is  with  us,  than  they  who  are  iu 
the  world.  Let  us  put  on  his  armor,  go  forth  in 
his  name,  obey  hi$  orders,  drive  lawfully^  be  fober 
and  vigilant,  endure  hardnefs  as  good  foldiers,  rely 
for  fupport  on  him  who  has  called  us,  quit  our- 
felves  like  men  and  be  (trong :  Thus  we  (hall  over- 
come, and  inherit  all  things. 


6  JB  R  M  6  N     XlViH; 


l^HESlAkS  ft.  iBbS$,M. 


Pitying  alwayi  with  all  prayer  and  Jhpplicdtion  h  ih 
Spirit,  anixodtching  thereunto  with  all  ferfehef^ 
mice,  and  fupplicathm  for  all  faints ;  and  /or  ine^ 
that  utterance  may  be  given  unto  me,  that  I  may  oip^ 
tn  my  mmth  boldf^,  to  make  known  Ue  myjlery  of 
the  gofpd,  for  which  lam  an  amiajfkdor  in  honisp 
4hat  thirein  I  may  fptak  boldly  as  I  ought  to  JpeaL 

Ouk  vigor  And  adivity  iti  &a  life  o^ 
i^e  divine  armor,  defcribed  in  tlk  precediiag  ret(tSp 
depend  on  the  conftaht  energy  and  Japport  o£ 
Cod's  grace.  <  Theirefore  with  the  ufe  of  this  ar« 
mor  the  Apollle  exhorts  us  to  join  vigilant^  fin« 
cere  and  perfevering  prayer.  His  inftrtiilions  oa 
thii  fubje£l  are  coiitaiiled  it^  the  words  new  read, 
wbick  I  fhall  open  to  you  in  feverSll   oMerVation^. 

1.  The  Apoftle  hers  fuppdfes  ofir  obligaiioni^ 
iprayer  to  be  fo  plain,  that  ev^sry  ra^tional  i»ind  will 
fee  it,  and  fo  imporunt,  thai  every  pious  hear( 
Infill  feel  ic.  Therefore,  inftead  of  adducing  argvu 
tnents  to  prove  the  duty,  he  rather  points  out  the 
manner  in  which  it  ihould  be  performed. 

Our  obligation  to  prayer  naturally  refiilts  froot 
bur  weaknefs  and  dependence,  and  God's  allfuffi- 
dency  and  goodsieJEs.  We  feel  our  wants  and  euf 
O0 


inability  to  fupply  them ;  and  we  fee  the  impotence 
of  the  creatures  around  us.  If  then  we  believe 
there  is  an  inviGble  Being,  infinite  in  power,  wif. 
dom  and  goodnefs,  always  prefent  with  us  and  ex* 
crctfing  a  continual  providence  over  us,  it  is  obvi. 
oufly  reafonable  to  dired  our  dtfires  to  him.  And 
defires  direded  to  him  are  prayer. 

To  clothe  our  defires  in  language  is  not  eOentral 
to  prayer.  God  hears  the  itfirt  pf  the  humble.-* 
But  as  we  are  accuftomed  to  the  ufe  of  language  in 
communicating  our  thoughts  to  one  another,  we 
naturally  fall  into  the  ufe  of  it,  in  dircQing  our  de- 
fires  to  God.  In  Jocial  prayer  this  is  neceffary, 
that  we  may  with  one  mind  glorify  the  Fathen 
And  in  our  jtcrtt  devotions  a  kind  of  lilent  lan« 
guage  ufually  accompanies  the  fentiments  of  our 
hearts.  Tbi$^a(Iifts  us  to  fix  our  attention,  ar- 
range our  thoughts  and  enliven  our  aflPe^ons.— - 
Creatures  organized  as  we  are,  and  accuftomed  to 
the  ufe  of  words  in  their  intercourfe  with  one  ap- 
other,  cannot  eafily  frame  a  mental  prayer  without 
fomething  like  verbal  expreffions. 

**  But  if  God  is  powerful,  wife  and  good,  what 
need  of  any  prayer  ?  Will  he  not  do  for  us  what 
is  beft  without  our  folicitation  ?" 

As  wdl  may  you  afk,  "  What  need  is  there  of 
diligence  in  our  calling  ?  Cannot  God  by  his  own 
omnit>otence  fupply  our  wants  without  our  help  T 
He  has  given  us  powers,  and  he  requires  us  to  ufe 
them.  And  there  is  the  fame  reafon  for  daily 
prayer;  as  for  daily  lalbor.  We  are  dependent  on 
God,  and  we  know  this  dependence  ;  and  it  is  at 
reafonable  that  we  (hould  exprefs  our  fenfc  of  de- 
pendence by  prayer,  as  that  we  fhould  exprefs  our 
fenfe  of  want  by  labor.  If  we  have  defires,  to 
whom  (hall  we  dire£l  them,  but  to  him  who  caa 
flipply  all  our  need  ? 

**  Prayer  is  a  mean  of  enlivening  our  pious  fend- 
ments  and  exciting  us  to  the  graflice  of  duty,  and 


^ikii.  XLVIII.3    Chnjliim  keligim.  5^^ 

thtis  of  preparing  us  to  receive  divine  favors.  In 
Ihort,  it  is  foukided  in  the  fame  reafons,  as  love  to 
God,  the  feftr  of  him  and  tmft  in  him.  It  is  found- 
ed in  bi^  petfedions  and  providence,  and  our  re4 
lation  to  him  and  dependence  on  him.  And  yoik 
may  as  well  alk,  what  reafon  there  is  to  love,  fear 
and  tmft  God,  as  whatrfeafon  there  is  topraife  him 
and  pray  to  him.  The  former  is  the  temper  of  ^• 
pious  foul ;  die  latter  is  the  exeircife  and  expref. 
fion  of  that  temper.     We  may  obferve, 

II.  Prayer  is  of  feveral  iinds^  focial  and  fccret, 
jAiblic  ahd  domeftic,  ftated  and  occaGonal  :  And 
it  cotififts  of  feveral  paints,  confeffion,  fupplication^ 
ioterceffion  aUd  tbankfgtving;  The  Apoftle  here 
points  out  no  part  or  kind  of  prskyer  in  diftihcUon 
from  all  others,  but  exhorts  us  in  general  to  pray 
*rith  all  pr^yttr.  ^       , 

He  feems,  hoivfcvet-,  to  haVe  a  moi*e  fpecjal  re- 
jgard  to  dcmejlic  oxfamly  prayer.  He  had  juft  beeit 
tireattng  on  the  rielative  duties,  as  thofe  betweea 
hufband  and  wife,  parent  and  children,  thafter  and 
fervancs  ;  and  tbe  exhortation  to  {Grayer,  immedi.^ 
ately  (ubjoined,  may  moft  naturally  be  iinderftood 
as  tefpeding  that  focial  exercife  of  devotion  whick 
families  fiiould  maintain. 

Family  prayer  was  a  ufage  obferVed  by  the  an- 
cient patriarchs,  by  pious  Jews  and  by  the  early 
Ghriftians.  It  was  a  pradice  well  known  in  the 
Apoftle's  day.  The  exprcffion,  therefore,  *•  Pray 
with  aU  prayer,''  muft  include  this. 

Among  the  Jews  there  was  a  daily  fttrifice,  ofr 
fered,  part  in  the  morning  and  part  in  the  evening* 
This  was  called  **  the  cmtimuil  facrifice."  The 
hours  of  this  facrifice  were  conGdered  as.**  hours  of 
praytr.*^  In  alliifion  to.  Mis,  tbe  Apoftl^  direfts 
Chriftians  to  *'  pray  without  aafing"  and  to  **  ofiFer 
the  facrifice  of  praife  continuaUy."  Thefe  words 
therefore,  *'  Pray  ilways  with  all  ptdycr"  dearly 
O  o  a 


and  ftrongljr  enjota  oa  families  tlie  ftat^  9tMnte« 
nance  of  morning  asd  evening  prayer. 

lil.  The  Apoftle  next  ioAruds  us  concermng 
the  fMnmr  in  which  our  prayers  (hould  be  offered. 
<*  Pray  with  all  prayiMr  and  fapplication  in  theffirU^ 
and  w^eb  thereunto  with  all  peffivcfsnce." 

The  fpiric  and  temper  of  die  heart  in  our  pray* 
4Bt9,  is  the  main  thing  neceflary  to  qualify  tbes&for 
God's  aecepunce.  Thofe  hypocrites,  wha  draw 
Bear  to  him  with  their  lips,  While  their  hearts  are* 
farfrom  him,  worfhip  hittfin  vaia« 

The  firft  thing  neceffary  in  prayer^  is  faiih,  or  a 
believing  view  of  God's  prOvideQtial  govermnenti 
and  of  the  wifdom  and  goodneCs  with  which  it  is 
adminiftered^  ^*  Widiout  this  bitb  it  is  impoflible 
to  pleafe  him/*  i^nd  as  he  has  apt>ointed  a  Medi* 
ator  throngh  whom  we,  unworthy  ereatures,  may. 
approach  his  throne,  all  our  prayers  triuft  be  pre«- 
fented  to  him  in  the  name  of  this  Mediaioc.  Our 
fpiritual  facrifices  are  acceptable  to  God  throu^ 
Jefus'  Chrift  ;  and  whatever  we  do  m  word  or 
deed,  we  muft  do  »H  in  his  name* 

Our  defires  muft  be  good  atfd  reafomhle.*^ 
**  This  is  the  confidence  which  we  have  in  God, 
that  if  we  afk  any  thing  according  toi  his  will,  he 
heareth  us  t  and  if  we  know  that  he  heardth  ns, 
whatfoever  we  afk,  we  know  that  we  have  the  pe-* 
tttions  that  we  deGrcd  of  him."  There  are  feme, 
**  who  aflc  and  receive  not."  And  the  reafon  i«> 
•'  They  aflc  amifs,  that  they  may  confume  itoHi 
tfieir  lufts:" 

Attention  of  mind,  C9lleSum  of  thought  aad 
warmth  of  affedion,  are  qualifications  required  at 
prayer.  Thefe  are  implied  in  our  xoatching  aata 
prayer — in  our  attending  upon  God  without  Of* 
irahion — in  our  engaging  the  heart  ho  approach  him 
•~in  our  jMraying  with  the  Spirit^  an(|  with  a  /<r- 
vtnt  fpiric 


Stku^  XLVIIIJ     Cirijlian  Religion.  585 

Wc  muft  ferve  God  with  reveraictSLnd  godly  fear  ; 
for  *'  ho  is  greatly  to  be  feared  in  the  aflembly  of 
his  faints,  and  to  be  had  in  reverence  of  all  that 
are  about  him."  "  We  rouft  not  be  ra(h  with  our 
mouth,  nor  ha fty  to  utter  any  thing  before  him, 
for  he  is  in  heaven,  and  we  upon  earth/*  **  He 
humbles  himfelf  to  behold  the  things  which  are  in 
heaven/'  "  The  angels  vail  their  faces  before  him/* 
What  are  we  that  he  (hould  \m  mindful  of  us  ?-^ 
He  is  high,  but  he  has  refpe^  to  the  lowly  i  aad 
^ives  grace  to  the  humble. 

That  oar  prayers  may  be  acceptable  to  God, 
the^'  mufl  be  accompanied  with  jujiic^  to  mtti. 
Cod  fays  to  the  Jews,  **  When  ye  fpread  forth 
your  hands,  I  will  hide  mine  eyes  ;  when  ye  make 
many  prayers,  I  will  not  hear ;  for  your  hands  are 
full  of  blood.  WafliyQ,  make  you  clean,  put  a* 
way  the  evil  of  your  doings/*  Of  the  Pharifecs, 
•*  who  made  long  prayers,  and  devoured  widows*^^ 
houfes/'  Chrift  fays,  **  They  fliaU  receive  ^eat^r 
damnation/* 

Charity  is  ait  effendal  qualification  ti^  prayer, 
•*  When  ye  Hand  praying,  forgive,, if  ye  have  ought 
againft  any  man,  that  your  heavenly  Father  may 
forgive  you/'  "  Be  fober  and  watch  unto  prayer^^^ 
9nd  above  all  things  have  fervenjt  charity  among 
yourfclves/* 

We  muft  bring^  before  the  throne  of  God  si  meek 
V^d  ftacc^bU  Spivit.  This  is  the  dire£lion  of  the 
gofp^l :  "  Be  like  minded  one  toward  another,  that 
ye  may  with  one  mind  ^t%d  one  mouth  glorify 
God-^fludy  the  things  which  make  for  peace— ^ 
and  receive  yq  one  another,  t^  Chrift  J^ath  received: 
i»s/' 

Our  pray^r9  muft  be  accompanied  with  a  fenfc 
of,  and  forrow  for  fin.  For  **  i(  we  regard  iniquity 
in  our  heart,  the  Lord  will  not  bear  Us/'  **  The 
eyes  of  the  Lord  are  upon  the  righteous,  and  his 
W^s  are  0^  to 'their  cry  ;    bqt  his  face  is  againft 


5  86  Smiei  0/  thi        [Sinu.  XhVlll. 

them  who  do  evil.     He  is  nigh  to  tbem  who  are  of 
a  byiikea  heart ;  but  evil  Ihall  flay  the  wicked." 

Wc  are  to  "  continue  in  prayer,  and  watch  there- 
into with  all  ptrfevcrance" — •**  to  pray  always  and 
pot  to  faint."  It  is  ^  by  faith  znd  paittnce  that  we 
receive  the  promifes."  ba  our  prayers  for  pardoD, 
grace  and  glory,  we  may  adopt  the  lan^ageof  the 
patriarch  ;  "  I  will  n,ot  let  thee  go,  except  thoa 
bleCs  me."  We  are  to  *•  feek  until  we  find,"  Oar 
prayers  for  tepiporal  benefits,  however  importuoate, 
fhould  be  accompanied  with  fubmiffion  to  the  ui^- 
known  will  of  Gbd,  and  to  his  perfed  wifdom, 
Vhich  can  j^udge  for  us  better  than  we  can  judge 
for  ourfelves.  In  prayer  Chri^ft  has  taught  us  to 
15ay,  "  Our  Father— thy  i^ill  be  done/'  1  proceed 
to  obferve, 

IV.  The,  Appftle  here  teaches  us  the  duty  of  /«-» 
Urceffipn  for  others.  "  Pray — with  fuppUcation  for 
all  faints,  and  for  me — — .". 

The  goodnefs  of  God  i^  the  foundation  rf  pray- 
er. If  God  is  good  to  others,  as  well  as  to  u^^ 
tber^e  is  the  fame  ground  on  which  to  offer  our  fo* 
cial  interceflions,  as  our  pserfonal  petitions.  The 
acceptablenefs  of  prayer  much  depends  on  our  real 
defires  of  the  things  Cor  which  we  pray.  InterceC- 
lion  is  therefore,  the  moft  excellent  part  of  prayer, 
becaufe  it  is  the  mofl  remote  from  felfiflinefs,  and 
implies  the  greiateft  degree  of  charity  and  difintcr- 
eftednefs.  Ijt  is  an  expreCfion  of  our  dciire  for  the 
happinefs  of  others. 

Good;  will  to  men  is  a  neceffary  qualification  in 
our  prayers  for  perfoual  blefitngs  ;  and  praycn 
4i6lated  purely  by  this  pi:|Dciple.are  peculiarly  ac^ 
ceptable  to  God. 

Some  wi}l  aflc,  "  What  reafou  is  there  i^hy  wc 
(hould  pray  for  others  ?  Will  qot  God  do  good  t^ 
ipen  without  our  importunity  ?" 

This  queflion  is  the  fame  as  if  you  fliould  aflfi, 
*'  What  leafon  is   there,   why  we  fliould  love  our 


SiftM.  XLVIIL]    ChnfiUn  Religion,  582 

fidghbors  ?  If  yon  ought  to  love  them,  you  ought 
to  defire  and.  feck  their  good  ;  and  if  you  believe, 
they  are  dependent  on  God  for  the  blefEngs  which 
they  needy  then  you  ought,  in  their  behalf,  to  di^ 
\cGt  your  d^Gres  ai^d  nijike  your  requefts  to  him* 

Yea,  you  may  as  well  alk,  **  What  occafion  i^ 
there  for  alms  ta  the  poor,  inftruQion  to  the  igno- 
rant, or  relief  t^  the  affli^e^  /"  God  can  feed  the 
hungry,  guide  the  fimple  and  comfort  the  forrow. 
ful  without  our  good  offices,  asi  well  as  without  our 
prayers  ;  And  the  fuccefs  of  our  works  of  chanty i. 
as  well  as  of  our  prayers^  depends  on  his  favor. 

The  truth  is»  God  is  good  to  all,  and  he  exer« 
cifes  his  goodnefs  in  fuch  a  manner  as  his  wifdom 
fees  beft.  Ben^evolenoe  13  an  important  virtue  ; 
and  God  has  placed  us  ii\  a  connexion  with  each 
other,  that  there  ng^ay  be  o^afioo.  for  the  frequent 
operations  o(  it.  He  requires  us  to  do  good  as  we 
have  opportunity.  Without  a  difpofition  to  do 
good,  our  prayers  are  vain,  for  they  are  not<  fincere* 
Where  this  difpofition  txiRs^  it  will  operate  botI\ 
iu  woyrks  of  beneficence,  and  in  friendly  intercef. 
^ons.  The  moral  govemoient  of  God  i$  a  fyQen^ 
of  benevolence ;  and  he  fo  adminifters  it,  as  to 
encourage  mutual  benevolence  among  his  fubj^s.. 

We  are^not  to  imagine^  however,  that  he  will 
withhold  from  good  men,  the  blelfings  for  which 
they  are  prepared,  merely  becaufe  others  negle£l 
to  pray  for  them.  But  if  he  grants  to.  unworthy^ 
creatures  the  favors  to  which  they  have  no.claim^ 
this  certainly  is  an  aft  of  Grace  ;  and  it  is  not  tha^ 
Icfs  grace,  bec2^lfe  he  grants  thqm  oqt  the  iatercef^ 
i^on  of  others* 

We  arjc  qompiapded  to  pray  for  all  men.  Wet 
can.  by  direQ  afts  of  beneficence  do  good  only  to. 
^w  ;  but  our  charitable  wjfhes  may  embrace  mil- 
lions, even  diflant  nations  and  unborn  generations^ 
5y  the  example  and  precepts  of  Chrift  we  are. 
taught  to  **love  our  enemies;  an4  pt^y,  fox  thpf?^ 
0„o  4^ 


5S8  Jhtia  a/ the       f S&rm«  XLVlll 

who  c[ef|MteftilIy  lafo  us/'    If  (n^  are  My&B  of 
oor  prayers,  none  are  to  be  excluded* 

As  we  cannot  have  a  diftkift  kaowle#^  of  tha 
cafes  of  all  men,  our  prayers  for  them  muft  be  gen- 
eraly  '*  that  they  may  m  faved  and  c^mc  to  the 
knowledge  of  the  truth.** 

The  general  ftate  of  mankind  is  wdl  knowiu 
Many  ipation^  are  m  the  darknefs  of  Hea.thqm&it— 
many  are  deluded  hy  vain  impofture— <«i«ny  are 
niifled  by  a  corrupted  Cbrtftianity«*-a.mong  (dcf^ 
wiio  enjoy  the  pure  gofpel  many  are  blinjled  hf 
the  god  of  this  world.    A  great  part  of  the  huma|| 
race  are  under  the  power  of  au  arbitrary  domiua* 
tion,  and  eniployed  in  butchering  one  another, 
9^erety  to  gratify  the  pride  of  wanton  tyrants.     A- 
snong  the  miUions,  who  are  impelled  to  alTnme  die 
^ftruments  of  death,  and  fpread  devaflattpn  axi<^ 
carnage  among  their  fellow  mortals,  not  one  in  ten. 
thoufand  has  any  intereft  in  the  quarrel,  or  any 
knowledge  of  the  man  againft  whom  be  lifts  tlm, 
lital  weapon,  or  has  received  any  iujury  from  }dai^ 
whom  he  devotes  to  deftrufiioQ,  They  are  by  din;^ 
ef  power,  v^tgedL  into  a  blpody  conteft,  i/i  which^ ' 
they  have  no  concern,  and  froni  which  they  eacpeCt 
mo  beneit.    They   are  employe^  to  deftroy  t)|ofe 
who  have  never  voluntarily  harmed,  mankind,  aii4 
Viho  wifh  to  enjoy  the  innoeenjt  retrea^ts  of  peace. 

The  benevoletit  and  difceming  mincl  looks  oa. 
1^  human  race  with  conopaffion,  and  prays  diat 
die  time  may  (;ome,  when  lisbt  fiiall  break  forth 
and  overfjpread  the  world  ;  when  truth  flball  aijfi; 
and  gain  its  juft  dominion  ;  when,  tyranny  fiiaU 
Withdraw  its  cruel  hand  and  give  place  to  equity 
%nd  juftice  ;  and^  when  all  natiozis  ftall  l}e  united 
i^  bonds  of  friendfhip  and  peace. 

The  Apoftie  exhorts  Chriftlans  e^ecially  t«^ 
snake  fupplication  for  all  faints." 

Chriftians  were  then  in  a  Rate  of  peculiar  daii- 
|er;^ either  a^ually  confliQing  with,  or  immineue^ 


SinM.  XLYin.J     Cknjliim  Rtligum.  $t| 

\y  ezpofed  to  the  violence  of  perfccution«  Hey 
were  in  a  weak  and  defencelf fs  ^ate,  not  onljr 
without  the  fupport,  but  under  the  oppreljSon  o£ 
the  powers  of  tne  world.  They  therefore  neede^ 
the  protedion  of  providence  to  preferve  t^em  f  ron:^ 
fpeedy  deHrudion,  and  the  influence  of  gra^e  to 
fortify  them  againft  the  temptations  to  apoUacy* 

Befides  :  The  Chriftian  inflitutipn  was  of  infin« 
^te  importance  to  the  world*  Hence  to  pray  for 
the  faints,  for  their  fupport  and  for  the  fpread  of 
their  religioni  was  to  pray  for  the  general  virtue 
and  bappinefs  of  t^ft  humaa  race»  in  that  and  all 
Succeeding  ages.    * 

If  we  believe  tHe  religion  of  the  gofpel  to  be  true 
and  important,  we  ought  not  only  to  prpfefs  and  o« 
bey  it  ourfelveSy  but  alfo  to  contribute  to  its  fuccefs 
and  influence  among  others.  There  i$,  therefore, 
at  all  times,  as  well  ^s  in  tim^  of  perfecution,  fpe- 
qal  reafon  why  ChriHians  inVvery  place  (hould 
make  fupplicatbn  for  all  faints^  The  Apoftle  fays 
to  the  Theflalpnians,  ^'  We  pray  always  for  you, 
that  God  woi^ld  fulfil  in  you  all  the  good  pleafure 
of  his  goodnefs,  and  that  the  name  of  Cbrift  may 
be  gloriEed  in  you,  anU  ye  in  him.  And  pray  ye 
for  us,  that  the  word  of  the  Lord  may  have  free 
Courfe  and  be  glorified,  ^ven  as  it. is  among  you.** 
r  This  leadb  me  farther  to  obferve,  That  the  Apof- 
tle folidts  the  prayers  of  the  Epbefian  ChriRians 
for  himjttf^  as  a  minifter  of  Ghrift.  *•  Pray  for  me.*' 
Paul  was  a  man  of  great  natural  abilities,  and  li^ 
erary  acquirements,  of  eminent  grace  and  uncom- 
ipon  gifts  ;  but  he  did  not  imagine  that  tbefe  raif- 
ed  him  above  the  need  of  farther  affiftances  and 
fupplies.  He  prayed  for  himfelf,  and  he  rcqueft- 
cd  the  prayers  of  his  brethren.  Humility  becomes 
the  moft  eminent  faints.  Improvements  in  grace 
conduce  to  lowtinefs  of  mind. 

Chriftians   ought  to  pray  for  their  minifter.— 
Xbcir  ediEcation  and  comfort,   and  the  prevalence 


^  Jkaies  of  the         [Siw.  XLVllh 

of  piety  in  the  rifiog  generation  mudi  depend  on 
his  fidelity  ^nd  fuccefs.  When  people  complaia 
of  their  minifter's  infufEciency  or  ufeleflh^,  it 
woald  he  proper  for  them  to  inquire,  whether  dicy 
liave  done  their  duty  to  him  and  to  themfelves  ; 
whether  they  have  attended  on  his  mini  dry  with 
•onftancy,  received  the  word  from  him  with  meek- 
iiefs,  aflifted  him  hy  their  concurrenpc^  and  remem- 
l>ered  him  in  their  prayers^ 

7her^  wa^  (omettiing  fpecial  in  Paul's  cafe.  Ht^ 
was  **  ar\  ambaQador  in  bonds."  He  was  feat  forth 
hy  God  to  treat  with  n[ien  on  terms  of  peace.  ''  We 
are  ambafladors  of  Chrift/'  fays  he,  ''  as  thougl) 
Qod  did  befeech  you  by  us  ;  we  pray  you  in 
lihrift's  Head,  be  ye  reconciled  to  God/'  Vou  ar^ 
%p  regard  the  minifters  of  Chrift  as  his  ambalTadors. 
Your  oppoCtion  to  them  in  this  charafier,  is  oppo^ 
^tion  to  him  :  If  you  defpife  thein^  you  defpif^ 

A^png  all  aatiqas,  ambafladors^  a&ing  in  thei:c 
pffice,  are  confidered  as  having  a  claim  to  perfonal 
fecurity.  But  Paul,  though  an  ambafljador,  wa& 
in  bonds*  The  enemies  of  Chrift  had  confined  thi^ 
xneflenger,  to,  reftraiQ,  him  fropi.  Riveting  th? 
tneflage  with  which  he  was  charged.  He  tbcfefore 
requefts  the  prayers  of  tfa^e  faints,  th^  hf  may  b^ 
^larged  to  go  forth  and  pro^aitn,  to  i;ebellious^ 
men  the  things  which  belpog  to  their  peace.  Peo? 
pie  ought  efpecially  to  help  their  mihifter  by  their 
prayers  and  charities,  when  he  is  ui|der  fuch  worlds. 
ly  embarraflments  as^obftru^^  the  free  exercife  oj[ 
his  office* , 

V.  The  Apoftle  points  out  the  fHanncr^  in.whicl^ 
he  aimed,  and   all   minifters  ought  to  preach  the 
gofpel.     •*  Pray  for  me,  that  utterance  may  be  giv* 
en  me,  that  I  may  open  my  mouth  boldly,  to  make. 
](nown  the  myftery  of  the  gofpel,  that  I  m^y  (pea]^ 
1^141y,  as  1  ought  to  fpeak/' 


Serm.  XLVin.^    CiriJiUn  ReKgton.  591 

What  Paul  prcaebcd  was  "  the  myjieff  of  thb 
gofpel" — the  tnyftery  which  had  been  hidden  from 
former  ages,  but  was  now  made  ntanifeft.  There 
are  many  dodrines  of  religion,  which  could  not  be 
known  without  revelation,  but  appear  eaty 
to  be  underftood,  and  reafonable  to  b^  believed, 
whenever  they  iare  difcovered  ;  as  the  incarnation 
and  facrifice  of  Chrift,  the  pardoning  mercy  of  God, 
the  refurredion  of  the  body  and  a  future  judgment. 
In  reference  to  thefe  the  gofpel  is  called  a.  myftery-^ 
a  myllery  not  kept  fecret,  hat  made  manifeft  to  the 
fons  of  men. 

The  Apoftle  defired  to  mdke  Blown  this  myftery« 
A  minifter  fliould  "  ufe  great  platnnefs  of  fpeecb, 
and  by  manifeftation  of  the  truth  commend  him« 
felf  to  every  man's  confcience  in  the  fight  of  God,**- 
Addrefles  to  the  pafljons,  when  the  mind  is  unin« 
formed,  are  ufelefs,  and  may  be  dangerous.  Let 
the  underftanding  firft  be  enlightened  in  the  knowU 
edg«  of  the  truth  ;  then  the  confcience  and  feel- 
ings may  be  addrefied  with  propriety  and  advant;^ 
age. 

The  Apoftle  prayed  ^'  that  he  migh;  fpeak  boldlj^^ 
^%  he  ought  to  fpeak/^ 

In  a  minifter  boldnef$  is  neceffary— not  that  imf- 
pudent  boldnefs,  which  aflnmes  an  unmerited  fur 
periority  ;  ,but  that  pious  fortitfide,  which  dares 
to  utter  the  important  things  o£  religion  without 
referve,  and  without  fear,  of  perfonal  inconven- 
ience* Paul  declared,  the  whole  counfel  of  God. 
Me  never  declined  to  fpeak,  or  ftudied  to  difguife 
the  truth,  that,  he  might  gain  the  favor,  or  efcape 
the  qmfare  of  the  world  ;  but  Hill  he  was  careful 
QOt  to,  give  needlefs  ofiEeoce,  or.  awakea  the  dan^ 
gerous  oppofition  of  paflion  and  prejudice.  HU 
i^anner  of  addrefs  was  refpe^ul  and  winning ;  but 
not  fervile  at|d  fawning.  He  was  bold  without 
ipfolenqei  and  delicate  without  difguife. 


S9t  2><<(^  ^f*^       [Seku.  XLVlUn 

The  mtoifter  muft  exhort  and  rebuke  witli  all 
^uthonty,  and  fometimes  ufe  (harpnefs :  But  he  muft 
not  ftrive.  He  mall  ^.e  gentle  toward  all  men,  in 
medicners  inftruding  them  who  oppofe  themfeWes, 
|hat  they  may  come  to  repentance  and  the  J(aotrl« 
edge  of  the  truth. 

He  muft  open  his  mouth  boldly  to  declare  tliQ 
great  dodrines  of  falvation^  to  confute  dangeromi 
errors,  to  convince  gainfayers,  to  i^ence  vain  talk, 
en,  to  teftify  againft  iniquity,  to  reprove  the  uu-^ 
godly,  and  to  dete&  ai^d  alarm  felfdeluding  hypo- 
crites. 

He  muft  perfevere  in  the  faithful  execution  of 
his  office,  whatever  difcouragements  msiy  arife  . 
from  the  oppofition  of  the  world,  the  frowns  of 
the  great,  the  contempt  of  the  proud,  the  want  of 
concurrence,  or  the  fmallnefs  of  bis  fucccfs.  The 
Spirit  which  governs  him  muft  be,  *'  not  the  Spirit 
of  bondage  to  fear,  but  the  Spirit  of  po«cer,  love 
and  a  found  mind/'^ 

His  courage  muft  be  accompanied  with  prudenoe^ 
Jiumility  and  charity ;  not  with  rafhneCs,  pri£and 
cenforiQufners  :  And  his  confidence  muft  be 
grounded,  not  in  a  vain  conceit  of  hi^.  own  abilir. 
ties  ;  but  in  the  goodnefisr  of  his  caufe,  the  impor- 
tance of  truth  and  the  fuppo^t  of  divine  grace. 

We  fee  that  the  ofi^e  of  a  mjnifter  is  diflScult^ 
as  well  as  important.  He  may  need  more  wifdonx 
iind  fortitude  than  he  pofTeffes.  As  he  fliouldfeel;, 
grace  to  guide  and  ftrengthen  him,  fo  he  may  rea,. 
^nably  expe6l  a  fliare  in  the  interceffioa^  of  tfaoTe 
ibr  whom  he  labors.  Whatever  neg]e£b  they  im- 
pute to  him,  if  they  forbear  to  mention  him  iiL 
their  prayers,  they  may  charge  tl^mfelves  with  one 
criminal  negle£l. 

We  fee  that  private  Chriftians  ihould  zealoo{ly 
concur  with  their  minifter  in  bis  labors  to  promote 
religion.  Their  concurrence  animates  him  to  fpeak 
the  word  boldly •     They  flxould  receive  the  woK<i 


SEftM.XLVnL]    Ckrifiian  Raigitm.  '  5^3 

from  bitn  with  readinefi  of  mind,  maiDtain  religion 
in  thdr  houfes,  fecond  his  addrefles  to  the  young, 
preferve  peace  and  order  among  themfelves,  and 
hi  their  daily  eonveffation  hold  forth  the  word  of 
life,  that  he  may  not  run  in  vain. 

We  fee  the  vaft  importance  of  the  gofpel.  Why 
has  God  appointed  minifters  to  preach  it  ?  Why 
arc  they  to  fpeak  it  boldly  ?  Why  are  they  to  in- 
ftru£l  and  reprove  with  all  longfuffering  ?  It  is  be- 
caufe  the  fubje6t  of  it  is  great,  and  infinitely  con^ 
cerns  the  fons  of  men. 

Now  if.  it  be  a  matter  of  fuch  importance,  can 
you  fafely  negled  it  ?  The  minifter  who.fliuns^  to 
declare  the  counfel  of  God,  you  think,  endangers 
his  foul.  Do  not  you  endanger  your  own  fouls^ 
when  you  rejeCI  this  couiifei  ?  If  it  concetus  a  min« 
ifter  to  labor  for  your  falvation,  ought  you  not  to 
labor  for  your  own  ?<-*-No  pains  uken  by  others 
will  fave  vou,  while  yoa  ^fregard  ycHir  own  du. 
ty.  Awake  dien  to  conQderadon  and  repetitaaco  ; 
attend  on  God's  word,  and  apply  with  diligence  all 
the  means  in  your  hands.  Seek  the  Lord  while  he 
may  be  found|  and  call  upon  him,  while  he  is 
near* 


S  E  R  M  d  W      %Llt, 


Mut  that  ye  may  know  my  affairs,  and  how  I  do,  Tych^L 
icxs,  a  beloved  brother  and  faithful  minifier  in  tb€ 
Lord.Jhall  make  kfwzm  t0  you  all  things;  tvAom  / 
havejent  unto  you  for  this  Jame  p^rfofe^  t^at  ye 
might  krum  our  affairs,  and  that  he  migh^  comfort 
your  hearts.  Peace  he  to  the  brethren^  and  love  witk 
JaithJromGod*the  Father  and  iho  Lm'dJefuiChriJi. 

1  HE  Apoftle,  in  tbtt  preceding  verfe; 
fays,  that,  '*  for  the  gofpel's  fake,  he  was  an  arobaf* 
fador  in  bonds."  He  was  appointed  an  ambafla- 
dor  of  Chrift  to  publifh  the  gofpel  of  peace  to  a 
guilty  world.  In  the  execution  of  this  commiffioit 
he  was  apprehended  and  put  in  chains.  The  place 
of  his  confinement  was  the  dty  of  Rome.  From 
thence  he  wrote  to  feveral  churches,  and  particu* 
larly  to  the  church  of  the  Ephefians,  among  whom 
he  had  before  fpent  fome  time  in  preaching  the  gof- 
pel. His  letter  ta  this  church  he  fent  by  the  hand 
of  Tychicus,  who  was  not  only  a  Chriflian,  but  a 
minifier,  and  an  afliftant  to  Paul  in  the  work  of  the 
gofpel.  In  his  letter  he  mentions  this  meflenget 
by  name,  informs  the  Ephefians  for  what  purpofci 
he  had  feni  him,  and  recommends  him  to  them  as 
a  beloved  brother  and  faithful   mioifter.     He  thetf 


SiRM.  XUX  j      ChrifiiM  Reiigion.  ^9^ 

cxprefles  the  beDCvolent  defires  of  his  heart,  that 
God  would  grant  them  peace  and  love,as  the  fruits 
df  that  faith,  which  they  profefled  in  Chrift  Jefus* 

The  paragraph  now  read  I  ihall  improve  in  fev« 
cral  obfenrations. 

I.  Paul  was  careful  to  keep  up  an  intercourfe 
and  communion  with  the  churches  of  Chrift. 

While  he  was  at  Rome,  he  fent  a  brother  to  car- 
ry a  meflage  to  the  EpheGans.  By  the  fame  hand 
he  fent  a  letter  to  the  Coloflians.  He  direded  that 
the  fame  letter  (hould  be  read  to  the  church  in  La« 
odicea  ;  and  that  they  alfo  (hould  read  the  letter 
from  Laodicea.  He  infcribed  this  letter  "  to  the 
faints  in  £phefus,  and  to  the  faithful  in  Chrift  Je. 
fus." 

We  hence  learn,  that  there  ought  to  be  a  fellow- 
Ihipand  correfpondence  among  the  churches  of 
ChriflU  They  fliould  all  unite  their  endeavors  for 
the  common  edification  and  comfort* 

Thechurchof  Chrift  is  one.  And  thoughfor  the  con- 
venience of  focial  worfli]p,it  is  forced  into  various 
focieties,  yet  it  is  not  divided.  It  is  ftill  one  body; 
and  all  its  feveral  members,  as  there  is  occafion 
and  opportunity,  fliould  confpire  to  the  promotion 
of  the  general  peace  and  bappinefs.  DiflFerent 
churches,  like  the  different  members  of  the  body, 
fliould  diSt  in  concert^  and  move  as  being  animated 
by  the  fame  Spirit*  If  one  fuffers,  others  fliould 
contribute  to  its  relief;  if  one  is  honored^all  fliould 
partake  in  the  joy. 

We  are  to  acknowledge  all  as  our  brethren,who, 
in  every  place,  call  on  the  name  of  Jefus  Chrift  the 
Lord,  both  theirs  and  ours.  We  fliould  be  free,  as 
to  commune  with  other  churches,  fo  to  admit  them 
to  communion  with  us^  ftatedly  or  occafionally,  as 
circumftances  allow.  We  fliould  feek  the  counfel 
of  fifter  churches  under  our  difiiculties  ;  and  be 
ready,  when  requefted,  to  afford  them  pur  counfel 
under  theirs«    Thus  we  fliould  keep  the  unity  of 


S9^  ^Xhdiesofthc         tSMjy|.XUX. 

the  Spirit  in  the  boil^  of  peace^  and  be  feUoir  help* 
et)  to  the  truth* 

We  fee  then,  thai  fach  as  form  themfelves  inM 
feparate  r9cieties,  whh  a  view  to  wuhdraw  dmn«. 
{elves  from  the  communion  of  other  churches,  and 
tt>  exclude  other  churches  from  th^rs^  efleimaUy 
depart  from  the  pacific  ail4  benevolent  plan  of  tli^ 
gofpeL 

II.  Paul  was  folicitous,  that  the  Chri(iiaas,  a«. 
moog  whom  he  had  preached^  (hould  ^'  kmJW  bis 
flate;' 

Ue  ieht  to  theEphefiaus  a  meffehger,  from  whom 
they  might  koow  bis  affairs.  And  what  were  his 
affairs  ?-^He  was  a  prifoner  of  Jefus  Chrift  in  the 
caufe  of  the  gofpel.  He  was  iii  bonds;  but  ftill 
he  maintaiiled  his  faith  and  courage.  He  was  not 
alhamed  of  the  gofpel  of  Chrift,  nOr  afraid  to  avoir 
hts  belief  of  it^  though  bonds,  affli&ionj  and  death 
might  be  the  confequence. 

He  (ent  to  the  Cbriftiaa  churches  an  account  of 
his  fiate,  that  they  might  be  moved  to  pray  for  bim 
* — might  know  how  to  accommodate  their  prayers 
to  his  cafe-^ might  not  be  terrified  by  his  fuffer. 
ingSy  but  rather  emboldened  by  bis  example  of  fior- 
titude*^atld  that  his  ici(lnl£Uons  and  exhortations 
might  come  with  greater  power,  being  written  in  a 
ftate  of  afflii£Uon,  and  dilated  by  that  fpirit  which 
jfupported  him  in  all  his  tribulation. 

It  is  often  proper  for  Chriftians  to  commutiicate 
to  each  other  their  inward  and  outward  troubles^ 
that  they  ipay  enjoy  the  benefit  of  each  other's  ad- 
vice and  prayers. 

It  concerns  Chriftians  under  afiU^ons,  efpedal* 
ly  under  trials,  on  account  of  religion,  to  maintain 
a  conftancy  and  fortitude,  which  may  do  honor  to 
religion,  and  recommend  it  to  the  eboice  alid  eilccm 
<>f  others. 


tlL  Paul  fent  ta  ioform  tbe  Epfaefians,  tiofc  oalj^ 
what  were  his  aflFairs,  but  **  what  be  was  doine''*-^ 
llew  Ito  employed  himfelf  in  his  confinement. 

He  fuffered  not  Us  time  to  pafs  in  reftlefs  imp%^ 
ttence,  or  ufelefe  indolence.  He  knew  how  to  be 
icoatented  in  bands — He  coold  fiill  be  afiive  iH 
prc^naoring  the  cs^ufe  of  Chrift,  and  the  falvation  of 
taea.  He  received  ali  who  came  to  him,  iind 
preached  to  them  the  kingdom  of  God,  and.  tb0 
things  which  concerned  the  Lord  Jeflis,  with  aH 
eonidenM*  He  inft ru€led  his  fellow  prifoners,  and, 
in  fome  inftances,  w^s  fo  happy  as  to  reclaim  them 
from  a  vicious  life,  and  bring  them  to  the  faith  oE 
the  gofpel.  It  was  at  Rome^  in  his  bonds,  that  h^ 
recovered  Qne#mus  from  a  profligate  courfe,  and 
made  him,  who  in  time  paft  had  been  unprofitable, 
taow  profitable  to  all  who  were  conneded  with  hira» 
He  fpent  moch  of  his  time  in  prayer  for  the  churches. 
He  fays,  **  Hfe  prayed  for  them  always — without 
leafing — night  and  day.^  He  was  itiduflrious  iti 
writing  to  the  churches,  aftd  to  particular  perfoni* 
Several  of  his  epifiles,  b^fides  this,  were  written^ 
*  when  he  was  in  bohds.  His  confinement  turned 
to  the  furtherance  of  the  gofpel,  as  it  gave  occ^fion 
for  a  number  of  n^ft  excellent  e^^iftles,  which  are 
t>f  ftanding  ufe  an^  iinpdrtAnce  in  the  churches.  If 
Paul  had  only  preached,  we  (bonld,  at  this  time, 
fcarcely  have  known  what  he  did  preach.  We 
fliould  not*ave  been  favored  with  thofc  books, 
which  are  fome  of  the  moft  inflrudivc  parts  of  koljr 
ferfpture.  The  wildom  of  pod  difpofes  things  in 
fuch  a  manner,  as  leads  to  theaccomplilhrnentof  his 
iDwn  purpofcs. 

Time  fo  pioully  and  ufcfully  fpent,  as  Paul's 
time  was,  nuyr  be  plieafant,  even  in  a  prifon.  He 
was  willing  the  churches  ftiould  know  what  he  did* 
He  was  not  afliamed  that  his  manner  of  life  fliould 
be  made  public.  Do  not  many  fo  fpend  their  time> 
that  they  are  aimoft  afhamed  to  review   it  them* 


598  Duties  nf  the  [Seuc.  XLIX. 

felves  ;  and  would  be  more  aihamed  to  let  others 
Jmow,  what  they  do  ? 

.  Paul's  example  teaches  us,  that  we  fluMild  do 
^)od  in  every  condition.  Even  confinement  ex. 
cttf^  not  from  wotks  of  piety  and  beneficence. — 
.Under  particular  circucnftances  we  may  be  incapable 
of  the  fervices,  which  we  wifli  to  perform ;  but  per- 
haps, under  thefe  circa mftances,  we  may  do  more 
good,  than  if  we  were  in  that  condition  of  life, 
which  we  think  mod  eligible^  and  nijoft  favorable 
to  oTur  ufefulnefs.  Let  us  only  be  folicitous  to  do 
good,  in  every  fiate,  according  to  our  ability  ;  and 
thus  leave  it  with  God  to  order  our  affairs,  as  bis 
wifdom  fees  bed. 

IV.  When  Paul  fends  Tychicu*^*)  Ephefus,  and 
io  Cotoflee,  he  gives  him  written  tettimonials,  that 
he  might  be  received  of  the  churches,  in  the  cbar^. 
ader  of  a  minifter.  ^*  I  fend  Tychicus,  who  is  a 
beloved  brother  and  faithful  minifter  in  the  Lord.** 

If  you  read,  with  attention,  the  A€b,  and  the 
Epiftles  of  the  apoftles,  you  will  find,  that  they  who 
undertook  to  preach  the  gofpel,  were  approved  and 
feparated  to  that  work  by  men  already  in  office ;— » 
and  that  thefe  preachers,  when  they  travelled  a. 
broad,  carried  with  them  written  recommendations 
from  fome  known  apoftle,  minifter,  or  church. — 
This  precaution  w^s  (aken,  that  the  churches  might 
not  be  impofed  Upon  by  ignorant  pretenders,  or  art« 
ful  deceivers.  ^ 

This  early  example  teaches  us,  that,  whencvar 
minillers  go  forth  to  preach  the  gofpel,  in  places 
where  their  names  and  phara£lers  are  unknown, 
they  ought  to  exhibit  proper  evidences  of  their  ao- 
thority  to  preach,  and  of  their  good  ftanding  in  the 
church  of  Chrift  ;  and  that,  without  fuch  evidences, 
they  ought  not  to  be  received  in  that  facred  char- 
aficr.  I  The  church  of  Ephefus  is  commended, 
becaufe  (he  tried  them,  who  faid  they  wereapoilles 
and  were  not,  and  foijnd  them  liars,     On  (ht  con* 


Wr  m.  XLIX.  j       CKriJlian  Rettgion.  559 

tfraiy,  tbfe  church  of  Thyktira  is  repmved,  becaofe 
flie  fiiffct^  thofe  to  teach,  i^ho  called  themfclvcj 
prophets,  but  couM  prdduce  ho  teftimorty  in  fiip- 
pon  of  tbcir  charafter.  The  cbnfeqdeoce  6f  tbii 
crcdaiity  and  Negligence  was,  that  ihefe  pretended 
prophets  feduced  the  fervants  6f  Cbrift  fr«*n  the 
purity  attd  order  of  the  gofpel. 

Th^  church  of  Chrift  is  a  regular,  brgahized 
community.  The  work  of  miniflers  is  fobiiild  up' 
this  cothm6nity  ito  knowledge,  piSace  and  hdlinefs. 
The  qualifications  for  the  miftiftry,  the  manner  of 
ititrodu6Hon  to  the  office,  and  the  duties  which  be- 
long to  it,  the  gofpel  has  clearly  ftated.  We  ^ire  to 
receive  none  as  ambafladbrs  of  Chrift,  but  thof6 
who  come  to  us,  according  to  the  order  which  he 
has  fettled.  All  are  hot  tfeachers  irt  his  church  : — 
He  has  g\veiifofne  to  be  teachers.  We  are  hot  to 
fappofe,  that  every  rtian,  at  his  own  plea fu re,  may 
aflume  \ht  office,  ot  thit  v^e  are  to  acknowledge,  in 
the  office,  every  man  who  does  aOume  it.  If  any 
man-  offers  himfelf  to  us  in  the  charafter  bf  a  Chrif- 
tian  tea'cher,  oh  kirn  it  is  incumbent  to  exhibit  proof 
of  his  Chriftian  ftanding  and  official  authority.— 
If  we  give  heed  to  every  vain  pretender,  and  coun- 
tenance every  bold  intruder,  we  brihg  cohfufion  in- 
to the  church,  where  all  things  ought  to  be  ddnc 
decently  ahd  in  order. 

V.  The  mini fters  of  Chrift  ought  to  aft  In  Con- 
cert and  unite  their  labors  in  buildtng  up  his  king- 
dom-. 

Tychicns  Cooperates  with  Paul  in  the  i»rork  of  the 
ibiniftry  ;  Paul  therefore  fends  him  to  the  churches 
to  which  he  himfelf  had  ntiniftered,  and  calis  him 
a  faithful  mitiifter  ahd  fellow  fervant  in  the   Lord. 

There  ought  to  be,  ahiong  minifters,  unity  of 
affeftion,  correrponderice  of  defign,  and  concur- 
rence of  labors.  Ther^  Ihould  be  no  contention 
for  fuperiority  ;  ho  uhdermining  arts  ;  no  attempts 
to  magnify  their  importance  at  the  expenfe  of  their 
Ppa 


6oo  i>uties  9/  th$         prtM.  XUXf 

brei^rcffs' ttfefulnef^.  P^  would  not  coin  iuio 
tb^  la^i,  or  hixiid  on  th^  foQodatHiq  of  ^r 
men.  He  would  not  flretcb  bimfelf  bfiyoiid  tit 
line*  fiut  ihep,  in  w  orderly  W2,y,  he  woiMd  i«^ 
part  10,  and  rccnv<  from  tU  brethren,  ^{1  j^oper 
afiiftaDCf  m  proiDOting  the  common  cmh.  Midi- 
ifters  fliould  llrengthefi  the  haJiidf«  wd  Mima^e  t^ 
hearts  of  one  aootber,  and  tlmi  be  fallow  bdpen 
ta^he  trutJx. 

VI.  Fifieii^  if  ?tt  eflfantU^  jjj^rt  of  tl^  mfiAtn^H 

chara^i^.     Paul  fays  ^  Tycbicm.  '<  He  u  ^Jail^ 

fyl  mioifter/'— r"  It  is  required  in  Hevacds,  tbat  a 

man  be  fpuncJ/aj^A/tJ."    Tiquothy  is  (barged  ta 

«<  commit  the  things  whiph  h^  had  r^ceiv^^  uuta 

faithful  mf  n." 

The  faithful  moifter  uqderlal^fs  hi^  wofb  wilh 
;  pure  intentions  and  abid^^  iu  it  with  copfiwcy^ 
eveo  though  he  may  ineet  with  woixUy  difcwfugf^ 
mfou^  H^6  goverqiug  aim  is  to  approve  Uiv^^ 
to.  Cod,  and  promote  the  cffenrial  inteieft  0li  hi^ 
fellow  men.  He  applies  bimfi^f  to  the  vimmus  du^ 
ties  of  hi?  office  with  acuity  and  (Slig^ice.  H^ 
Ihuns  not  to  declare  the  whole  counfel  oi  God<*-* 
He  handles  not  the  word  of  Qbd  dficeit£(»lly,  but 
ufes  great  plainnefi^  of  fpeecb,  and,  by  juani&ftt* 
tiou  of  the  truth,  con^mends  himfi^lf  10  the  coiu 
fciences  of  his  hearers.  Such  a  faithful  paft^NT, 
when  the  great  Ihepherd  ftall  appear,  will  receive 
the  crown  of  life.  Though  his  people  (hould  not 
be  gathered,  yet  he  will  be  glorious  in  the  eyes  of 
the  Lord,  and  his  God  will  bci  his  ftreagth. 

VIL  Paul  fent  Tycbicus  to  the  £phe$afia» ''  tbil 
he  might  comfort  their  htfart?." 

The  apoftle  w^s  in  bonds  ^r  the  gofpeh  Af^ 
prehenfive,  that  tbefe  new  converts  might  by  his 
bufferings  be  difcouraged  in  their  religion,  and 
turned  away  from  thetr  prufefSon,  he  fends  dut 
meflfeDger  to  animate  aud  conErm  them.  He  fays, 
in  the  third  chapter,  <*I  ?aul|  the  prifonfr  olf  tb^ 


Siltlf.  XUX.]       Chrijtidh  ReKgton.  Cbi 

fjbrd  for  ymi  (kiitil^s*^defife  tbat  ye  hitit  not  aft 
my  tribulation  for  ydi»^  whith  is  year  glory.  For 
diis  CAuft  I  bow  my  ktt«e&  tinto  the  Father  of  our 
t^rd  jefiis  Cbrift,  Ikae  h^  would  grant  you  to  b^ 
ftrtngthened  with  tnigbt  by  bis  Spirit  in  the  inner 
ttian"— *'l  the  prifdner  of  the  i,ord  bcfeech  you, 
^t  ye  walk  worthy  ef  the  vocation  wherewith  ye 
lire  iilled."^«*Tycbitns  was  fent  on  the  fame  defign, 
to  cdmfort  tkem  utider  their  grief  for  ^Al's  im. 
prifootneat^  and  to  guard  them  againft  any  dif« 
couraging  apprebenfions  from  fa  unhappy  an 
ovent* 

Mitiifters  ^re  to  firengthen  new  £onvetts  anti 
y^Aing  prc^effors  to  conftancy  and  perfeverance  itt 
religion,  by  laying  before  them  iht  comforting  and 
animating  motives  of  the  gofpel. 

Chriftians  often  meet  with  difcour^ements  from 
external  affliAions^-^roin  the  preflure  of  tempta^ 
tioni-*-*from  the  ftrengtb  of  inward  corruptions-^ 
from  a  Gonfcioufnefs  of  infirmity^^from  their  un« 
fotcefsfuiliefs  ia  ftriving  againft  (Ui^*^tt)m    the 
want  of  bright  evidencea^  of  their  fincerity— from, 
the  coldnefs  of  their  hearts  in  fpiritual  duties'-^and: 
from  the  inconfta^ey  o£  their  good  refolutions.— ^ 
We  are  to  comfort  defponding  fouls,  not  by  bold 
ffretenfions  to  know  their  fpiritual  ftate  and  their  ^ 
title  to  heaven^  but  by  propofing  to  them  thofe 
feriptural  tntrks  and  characters,   bv  which  they 
fiiay  prove  their  own  hearts,  and  judge  their  own 
ftate.     We  arc  to  put  them  in  the  way   to^  obtain 
€am£ptt»  by  afflftitig  them  in  the  trial  of  thraifelves, 
%tid  by  encouraging  them  to  diligence  and/  perfe« 
v«rance  in.religioai    We  arc  to  Icad^  their  minds 
to  the  contemplation  of. the. divine  promifes,  and  to 
i|iftni£l> them^  how  they  may  apply  thefe  pramifes 
taihemfelves.    We  are  to  remind  them  of  the  a* 
l^ndant  grace  of  God,  and  invite  their   approach 
to  his*throne  for  grace  to  help  in  time  of  need. — 
We  are  cfpecially  to  animate  and  ftrcngthen  them 


602  Dutits  of  the         [Seku.  XUX. 

from  the  particular  protnifes,  made   to  thoftwlio 
patiently  continue  in  well  doing. 

Miniflers  fliould  apply  the  com£ort$  and  tenon 
of  the  gofpel  to  the  proper  cb^ra&er$  ;  and  direft 
their  hearers,  on  a  (Irid  examination  of  their  awo 
hearts,  to  make  the  application  for  themfelves.  If 
we  take  upon  us  to  apply  promifes  pr  threatenipgs  tp 
ferfons,  ^nftead  of  ch^raders,  we  Ihall  often  mifapply 
(hem,  Ojr  if  we  give  a  falfe  de(^ptioa  of  religion,  w^ 
ihall  lead  our  hearers  to  mifapply  them*  Thus  we 
i(ball  bring  on  ourfely^  the  curfe  denounced  againft 
thofe  corrupt  teachers,  '*  who  with  theirliesma^e  the 
hearts  of  thf  rightepus  fad,  whom  God  bath  not 
made  fad ;  and  ^ho  flrengthen  the  hands  of  the 
wicked,  that  h^  return  ^ot  from  his  wicked  way, 
by  promiiing  him  life/* 

Finally  :  The  Apoflle  here  points  out  the  way 

in  wbi^h  (^hrittians  are  to   receive  religious  com- 

'  fort.     They  ^re  to  abound  in  that  peace  and  love, 

which   are  the  fruits  of  faith.^     **  Peace  be  to  the 

l^rethren,  and  love  with  faith  frpn^  God  ^e  F^tjieTi 

.  and  the  Lord  Jefus  Chrifi/'. 

They  bad  already  profel]re4  their  Jaith  ia  thi 
gofpel  of  Chrift.  The  Apoftle  prays,  that,  with 
l^heir  fairh,  there  might  ]^t  peace  and  love.  Tbefe 
are  the  genuine  eifc&s  of  true  faith,  and  fromthefe 
fpring  religious  comfort  and  joy,  for  the  Theffii- 
lonian  believers  Paul  gives  thanks,  **  rcmemberiog 
their  work  of  faith,  and  labor  of  love,  and  patience 
of  hope."  Where  faith  works,  love  will  alfo  b- 
bor,  and  hope  will  patiently  wait  for  a  reward.  M 
faith  increafes^  love  will  abound,  and  hope  be 
ftrengthened.  Hence  the  Apoflle  prays,  "The 
Lord  make  you  to  increafe  and  abound  in  |o^e  to- 
ward  one  another,  and  toward  all  men,  to  the  end 
he  may  eftablifh  your  hearts  unblameable  in  holiocfs 
before  God,  at  the  coming  of  our  Lord  Jefus  Chrift." 
**  The  end  of  the  commandment  is  charity  out 
of  a  pure  heart,   a  good  coufcience  and  faii^  uiv* 


Serm.  XLIX.3         Chriflian  Religion.  603 

feigned."  The  gofpel  by  its  precepts  etijoins,  hf 
its  examples  recommends »  and  by  its  doclrines 
txrges  mutual  love,  as  the  nobleft  branch  of  the 
Chriftian  temper  ;  and  faith  captivates  the  foul  in- 
to obedience  to  the  gofpel  by  giving  efiBcacy  to  its 
}>recepts,  examples  and  do£lrines«  Lore  is  fo  ef. 
ential  to'  the  religion  of  Chrift,  that  wheie  it  is 
wanting,  all  pretenfions  to  faith  are  vain.  They 
who  by  Chrift  have  believed  in  God,  are  faid  **  to 
have  purified  their  fouls  unto  unfeigned  love  0/ 
the  brethren." 

Where  faith  operates,  love  will  appear,  ^nd peact 
will  follow. 

Love  firll  produces  inward  peace.  It  extinguifli* 
es  maliee,  envy,  hatred,  wrath,  revenge,  and  every 
unfriendly  paffion — every  unfocial  feeling.  It  op- 
crates  by  meeknefs  under  provocations— by  the 
forgivenefs  of  injuries — by  condefcenfion  in  cafes  of 
controverfy — by  compaflion  to  the  afflided — by 
beneficence  to  the  needy— by  righteoufnefs  in  deal- 
ings— by  tendernefs  of  mens*  charaflers — by  joy 
in  the  profperity  of  neighbors,  and  by  a  prompti* 
tude  in  relieving  the  diftrefles  and  promoting  the 
happinefs  of  mankind. 

Such  are  the  works  and  fruits  ^f  love  ;  and 
where  this  prevails  there  will  be  peace  in  themind^ 
Of  confequence,  when  this  grace  reigns .  among 
Chriftians,  there  will  be  facial  peace.  They  will 
bear  one  another's  burden,  and  fo  fulfil  the  law  of 
Chrift.  They  will  be  careful  not  to  give  of* 
fence,  either  by  real  injuries,  or  unneceffary/  diflFer- 
ences — by  obftinacy  in  their  own  opinions;  or  a 
contemptuous  treatment  of  the  opinions  of  others. 
They  will  be  flow  to  take  offence.  They  will  not 
creduloufly  fufpeft,  or  fuddenly  refent  injuries, 
nor  magnify  into  crimes  their  neighbors'  trivial  er* 
rors.  If  a  variance  happens,  they  will  be  forward 
to  make  peace,  by  explaining  their  mifconftrued 
beiiavior — by  retracing  their  exceptionable  word*. 


661  Jhtiaofih        £SE«f.  XUX^ 

or  aOioM^— ly  ItAentog  to  c^ertot»  of  inrtipinu  i 
datioa— by  ^ccq>ciog  reM<Mi&Ue  concefli^— ■^aail 
hy  exercifing  forbearance,  where  a  dxverfi^  of  (ci* 
liment  retoains.  They  will  afe  their  fiiCTdly  ot* 
fices  to  ctntifofe  differences  am^fig  others*  «ad  to 
turn  awav  fhe  anger  which  awakois  ceiit(HttioB% 
They  will  ftodiou%  ^void  that  opea  tftlebearing^ 
and  that  (ecret  whifpering  which  o£tea  ftqparadbes  the 
^[kearcA  friencls. 

Thus  lov^  prodiHres  peace^  firft  ih  the  hFeaft 
where  it  dwells,  and  then  in  the  fotiet^  ^dreit 
yeigns. 

This  fpirit  of  love  brings  religious  coisnfort. 

Love  is  €Otofortahl<s  in  its  inhnediste  feeliqgs» 
9nd  in  its  pacific  infln^ice.  The  Apoftle  faf  ^ 
**  If  there  be  aay  comfort  of  love,  fulfil  yc'my  j^^ 
that  yfe  be  like  minded/'  The  pieaf^res  of  (oai^ 
Tpring  from  peace  and  love. 

Love  briogs  comfort  tO  the  foul,  as  ti  ift  an  evt^ 
dence  of  godly  fincerity.  "  By  ihis  we  )uiow  that 
we  have  pafTed  from  d^ath  to  life,  b^ofe  we  love 
the  brethren/* — "  By  this  Ihall  hiankind  know  that 
we  arc  Chrift's  difciples,  becattfe  wc  love  onfe  Mr 
Other/'  ''In  this  the  children  of  God  are  itiaiH- 
fed,  and  the  dhildrenof  the  devil :  Whofbeveir  doth, 
30ot  righteoufnefs  is  'not  of  God,  ileither  be  ibM 
loveth  not  his  brother/*  **  Let  ns  love,  not  hi  woWl 
and  in  topgue,  but  in  deed  and  in  truth^-^hiSreby 
Ve  know  that  we  ai'e  of  the  tn^th,  and  lliall  a&ix^ 
our  hearts  before  God.'* 

If  we  wdtild  enjoy  the  comfdrt,  firt^mltft  maia^ 
tain  the  temper  ^f  religion,  l^o  Ipok-for  religioa^ 
comfort  in  any  other  way,  is  contrary  to  l^e  defiga 
hf  the  gofpel.  And  conifopt,  that  conies  in  any 
other  way,  b  delufive  and  tranfieQt.  The  fif^ 
the  hypocrite  is  but  for  a  mpm^it. 

Peace  and  love  come  from  God.  They  arc  th*. 
fruits  of  his  Spirit.  While  w:e  attend  to  the  pre», 
Ce^ts.  and  dpdrines  of  the  gofpel  fpr  infirudionhv 


StRM.  XLIX,}      C*rj/Kafi  Religion,  605 

aod  excitemient  to  our  ^ty,  tre  n^uft  (iray  for  the 
work  of  the  divine  Spirit  in  our  fouls,  to  form  them 
niore  and  more  to  the  tenoiper  of  peace  and  love, 
and  thus  to  fill  them  with  hope  apd  joy. 

The  wifdom,  which  is  jpure,  peaceable,  geatle, 
eafy  to  be  intreated,  full  of  mercy  and  good  fruits, 
is  wfdom  from  above.  If  we  lack  wifdom,  let  us 
a(k  it  of  God,  who  giveth  liberally  and  upbraideth 
not ;  r^n^embenng,  that  every  good  gift*  and  every 
perfeQ  gift  cometh  down  from  above,  from  the  Fa^ 
ther  of  lights,  with,  whom  is  no  vari^iblenefs,  nor 
fliadow  of  turning. 

If  we  of  his  good  will  have  been  begotten  by  the 
word  of  truth,  it  is  that  we  may  be  a  kind  of  firlU 
fitliits  of  hi3  cfedtures.  Let  us  therefore  be  fwifi^ 
to  hear,  flow  to  fpeak,  Qbw  to  wrath ;  for  the  wrath 
of  man  worketh  not  the  righteoufnefs  of  God.  And 
let  ns  lay  apart  idl  filtbiiKlft  ^nd  fuperfluity  of 
nAnghmseh,  and  receive  with  nveefcneis  the  ittgra^ 
^  wotid^  which  is  Mt  to  fatre  our  fouls. 

I^hus  HMy  |>eaee  and  tiyve  with  faith  be  multi» 
fitied  to  OS,  from  €od  th^  fatber  a^d  ^  Lord  J^ 


SERMON    L, 


EfHESIANS  vi.  ^4. 

Gr<ict  be  with  cU  them  that  love  our  Lord  Je/ui  CArifi 
in  Jincerity. 

St.  PAUL,  though  a  man  of  liberal 
education,  feems  not  to  have  been  expert  in  writ* 
ing  the  Greek  charaders;  for  which  reafon  beafu- 
ally  employed  an  amanuenfis.  He  fpeaks  of  it  as 
fomethiog  extraordioary  for  him  to  write  witb  his 
own  hand,  a  letter  fo  large  as  that  to  the  Galatiaus. 
But  thou^  he  ufually  dids^ted  his  letters  to  a 
Scribe,  yenie  always  took  care  to  fubjoin  to  diem, 
with  his  own  hand,  a  form  of  falutation,  by  which 
the  genuinenefs  of  them  was  afcertained^  His  fee* 
qnd  epiftle  to  the  Theflaionians  he  thus  concludes^ 
*•  The  falutation  of  Paul,  xoith  mne  ozm  kand^'^ 
a  hand  well  known,  or  eafy  to  be  known  by  com- 
paring  it  with  his  other  writings,  ^^  which  is  the 
token  in  every  letter,  fo  I  write  :  The  grace  of  our 
Lord  Jefus  Chrift  be  with  you,"  When  this  falu- 
tation, in  Paul's  hand,  was  feen  at  the  clofe  of  an 
epiftle,  it  was  known  that  the  epiftle  was  from, 
him* 

As  Paul,  fo  doubtlefs  the  other  facred  writers, 
took  immediate  care  to  prove  their  works  to  be 
genuine,  and  to  prevent  fpurious  writings  from  be* 


SiKu.  L.^  Chrijli'an  Religion.  Cqj 

ing  palmed  on  the  churches  under  their  names. 
Hence  we  may  conclude,  that  the  churches  from 
the  beginning,  had  fufficient  evidence,  that  thefac- 
red  books  were  written  by  the  men,  whofe  names 
they  bear. 

The  books  of  the  New  Teftament  appear  to  have 
|>een  written  in  the  time  when  (heir  reputed  au- 
tliors  Uved,  They  were  at  that  time  publicly 
known  and  received  as  the  genuine  works  of  thofe 
men.  They  were  acknowledged  as  fuch  in  the 
next  age,  both  by  friends  and  enemies.  They  have 
been  conveyed  to  us  by  an  uninterrupted  feries  of 
vouchers.  They  mull  therefore  be  regarded  as  the 
genuine  works  of  the  meni  to  whom  they  are  af« 
cribed. 

This  iignature,  which  Paul  affixes  to  his  epiftle.«, 
fpeaks  the  goodnefs  and  benevolence  of  his  heart. 
*'  The  love  of  Chrift  be  with  you  all."  But  while 
he  wi(hes  to  all  the  grace  of  Chrift  for  their  eternal 
falvation,  he  reminds  them,  that  in  order  to  ob« 
tain  this  grace,  they  muft  love  the  author  of  it  in 
fincerity.  **  If  any.  man  love  not  our  Lord  Jefus 
Chrift,  he  will  be  accurfed  when  the  Lord  (hall 
come,** 

Our  text  leads  us  to  confider,  in  what  refpeCls 
Chrift  is  an  objeH  of  bur  love — what  it  is  to  love 
him  in  Jincerity — how  a  Gncere  love  to  Chrift  will 
dijcover  itfelf — and  the  benediSion  connefted  with 
this  love. 

L  We  will  confider  on  what  accouiats  Chrift  b 
entitled  to  our  love. 

Love,  which  is  the  inclination  and  attachment  of 
the  foul  toward  an  objeft,  fuppofes  an  apprehen- 
fion  of  tbmething  which  is  good  and,  excellent  in 
that  objed. 

Jefus  Chrift  once  dwelt  on  earth,  and  there  were 
thofe  who  faw  him  and  beheld  his  glory.  But  he 
i^now  gone  to  the  invifibls  world,   and  we  behold 


6oS  Puase/the   t  fSinw.  t^^ 

htm  only  by  faith  :  And  the  groQtid  of  out  faith  U 
Ae  exhibitiotii  made  of  him  in  the  gofpeli 

Cbrift  18  a  divine,  perfon*  The  (cripture  taJM 
}am  *^  the  true  God  ;'  afcribes  to  him  divine  per» 
fe£lions  and  works,  and  {»ys  him  religious  bobor^ 
Love  to  him»  ia  this  view  of  biili,  is  the  lame  as 
Jove  to  God  ;  for,  in  tefpeCt  of  bis  divia?  Batumi 
f*  He  and  the  Father  are  one/* 

The  gofpel  teaches  us,  that  God  was  toanifieft  14 
the    fle§i"-^tbat  ''the   word  wa^   made  flefii^  an4 
^weh  with  men" — th&t  ''in  Cbrift  4welt  ibe  fuU 
tiefs  of  the  godhead  bodily/*     In  the  man  Cbrift 
Jcfus,  appeared  every  virtuous  quality  which  cai|^ 
dignify  and  adorn  human  nature.     Benevolence^ 
humility,  condefcenfion,  patience,  reCgnation,  fbr«^ 
titude,  cotitempt  of  the  world  and  a  heavenly  con. 
verfation,  were  confpicuotiLS  in  bis  charadei:.  In  tbii 
view  he  if  an  obje£l  worthy  of  our  Idve :  And  love,, 
regarding  him  in  this  chara^r,  is  tlue  fame  as  love 
to  our  fellow  Chriftians,  only  with  the  differenc# 
refulciog  from  the  want  of  that  petfedion  ia  chen^ 
which  we  contemplate  in  bim^ 

The  Apoftle  fays,    "  No  maa  hath>  fecn  God  at 
any  time  ;  the  only  begotten  Son,   who  is  in  the 
bofom  of  the  Father,  bath  d^^clared  him/^    As  God 
is  a  Spirit  invifible  to  the  e^^e  of  fmfe,  we  can  havo 
no  dired  view  of  him  :    But  in  Jefus  Cbrift^  who. 
became  man,  the  divide  cbara^er  is  rendered  vib^^ 
ble.     An  imm,ediate  difplay  of  tb^e  glorv  of  Go^ 
would  overpower  our  feeble  natui;e  ;  In  Cbrift  the 
glory  of  God   Ihines  upon  us  in  a^  foft  apd  gfsntlc 
Ugbt,  being  kindly   mitigated  ia  paffing  tfarougk 
the  veil  of  his  fleOi.     He  is  "  the  migbiy  God  :" 
But  as  he  appears  in  human  fleflb,   the  terrors  o( 
divinity  are  prevented.     He,   as  God,  is  full  of 
|K>wer  and  juftice  ;  but,  as  map,  be^s^n  be  touch, 
ed  with  the  feeling  of  our  infirmities*      As  God>  be. 
j^  infinitely  above  us  ;    but  as  man*  he  is  familiar 
%0  us.     Thi3   bright  h^ams  of  divine  glory,   thus. 


Sjrh.  LtJ  Chri/Han  Religion.  60^ 

blwdcd  with  tbe  foftov  rays  of  human  virtue,  er« 
hibit  to  our  view  a.11  obje^l  of  peculiftr  aiaiablencfa 
and  delight. 

Farther  :  ChxifVs  mediatorial  officea  entitle  him 
toourl^ne^ 

A  fenfe  of  our  wantt  adds  worth  to  an  objeft 
fatted  to  relieve  them.  An  appreheqfion  of  our 
guitty  aad  helplefs  cosidition  in  o^r^eIvos»  will 
lead  us  to  efteem  and  admire  Chrill  in  the  charac* 
ttr  of  a  Redeemer.  When  Paul  perceived  the 
vanity  of  that  righleoufnefs  of  his  own,  in  which 
onoe  he  truftod,  he  could  fuffer  the  lofs  of  all 
tbiB^  to  win  Chrift,  and  be  found  in  him. 

Jefus  is  fttch  a  Savior  as  we  need.  His  offices 
and  poirers  are  adapted  to  our  weaknefles  and  ne« 
*qfffitics.  Confciotts  of  guiit,  we  may  rely  on  bis 
atODcment  Scmt  pardon.  Surrounded  with  enenues, 
we  may  apply  to  his  power  for  proteQion.  Preff- 
ed  with  aiBsAion,  we  may  lean  on  his  grace  for 
fupport.  Feeling  our  weakness,  we  may  repair  to 
his  throne  for  help.  SenGble  of  our  unwortbinefs, 
we  may  come  before  God  in  his  nam^.  It  hath 
pleafed  the  Father,  that  in  him  all  fulnefs  fiiould 
dwell  ;  and  of  his  fulnefs  we  may  all  receive  even 
grace  fpr  grace.  In  this  view  of  Chrift,  as  a  fuffi. 
cient  and  fuitable  Savior,  love  operates  by  corn* 
placenee  and  joy. 

Again  :  Chrift  is  an  objed  of  our  love  on  ac« 
count  of  his  kindnefs  to  us.  ^'  We  love  him,  be- 
caufe  he  firft  Ipved  us."  "  We  know  his.  grace^ 
that,  though  he  was  rich,  yet  for  our  fakes  ne  be- 
came IK>or,  diat  we  through  bis  poverty  might  be 
rich."  When  we  contemplate  this  heavenly  friend, 
-  early  covenanting  with  the  Father  to  make  his  foul 
an  offering  for  fin,  and  in  the  fulnefs  of  time  aifum. 
ing  our  nature,  fubmitting  to  labor  and  forrow, 
enduring  the  contradiQion  of  finners,  bearing  our 
fins  in  his  body,  fuffering  a  dreadful  death  in  our 
place,  h£ng  from  the  dead  and  afcending  to  heav- 


en  a^  our  foreruiiQerand  interceObr,  (hallwenot  ad-- 
mire  fuch  high  and  unexampled  goodnefs  ?  **  Wor- 
thy is  the  Lamb  that  was  flain  to  receive  honor^^ 
a^d  glory,  and  blefling,  for  he  hath  redeemed  tis 
to  God  by  his  blood/'  Love  contemplating  Chiifit 
as  a  divine  benefa6lor,  operates  in  a  way  oif  gratis 
tude  and  hope:. 

n.  The  Apoflle  inferts  aneflential  qualification 
of  lov^  to  ChriQ,  which  is  Jincerit/. 

The  fincerity  •  of  our  love  implies,  that  it  ht 
real,  univerfal,  ftiprerae,  perfevering  and  aQive. 

Our  love  to  Chrifl  tnuft  be  rtal,  not  pretended. 
There  arc  fome^  who,  while  they  prbfefs  to  efteeni 
him,  are  in  heart  enemies  to  him.  True  love  is  a 
temper  conformed  to  his  goipel^  and  affimilated  to 
his  charaSer.  While  the  love  of  fin  rdgns  in  us, 
we  Ihall  not  embrace  him  as  one  who  came  to  fave 
us  from  fin.  As  a  Savior  from  mifery  be  may  ap* 
pear  defirable,  but  as  a  Savior  from  fin  be  is  love, 
ly  to  thofe  only  who  hate  fin,  and  long  for  deliver^ 
ance  from  it. 

Our  love  to  Chrift  mtift  be  untterfal ;  it  muft^ 
refped  his  whole  character*  Many,  when  they 
confider  him  as  one  who  came  to  fanfotti  the  guilty 
from  deftrufiion,  rejoice  in  .him,  and  are  pleafed 
with  the  thought,  that  fuch  a  Savior  has  appeared. 
But  when  they  view  him  ais  the  ruler  and  judge  of 
men,  as  one  who  commands  all  men  to  repent, 
who  has  revealed  the  wrath  of  God  againft  all  im^ 
penitent  finners  ;  their  hearts  rife  againft  him,  and 
their  inward  language  is,  **  We  will  not  hav«  this 
man  to  rtign  over  us."  The  true  believer  regards 
and  loves  Chrift  in  the  view  in  which  the  gofpel 
exhibits  him,  not  only  as  a  redeemer  from  mifery^ 
but  as  a  teacher  of  righteoufnefs  ;  not  only  as  a 
propitiation  for  fin,  but  as  a  pattern  of  holinefs* 
He  not  only  appreciates  Chrill's  gracious  promifes, 
but  juflifies  bis  awful  threatenings  ;  and  be  dc* 
fires  as  well  to  be  fandified  from  bis  pollutions  by 


St RM*  L.]  Ckrijlian  KcKgion.  6 1  i 

the  tnfiuence  of  Chrift's  ^ace^  <(s  to  be  faved  from 
wrath  by  the  merit  of  his  blood. 

Sincere  love  to  Chrift  is  fupremt.  It  gives  him 
the  preference  to  all  earthly  interells  and  connex. 
sons.  Thus  the  Savior  himfelf  has  taught  us,  ''  He 
that  loveth  father  or  mother,  fon  or  daughter  more 
than  me,  is  not  worthy  of  me." — "  If  any  man 
come  tame,  and  hate  not,"  or  do  notcomparative^^ 
ly  difelleem  ^^  his  father,  and  mother,  and  wife,  and 
children^  and  brethren,  and  fillers,  yea,  and  his 
own  life  alfo,  he  cannot  be  my  difciple."  We  muft 
love  Chrift  more  than  thefe. 

Sincere  love  is  perftvering.  It  holds  out  againll 
ItPptations,  lives  amidft  worldly  cares  and  oper* 
ates  in  times  of  affliSion.  It  is  a  fl^me,  which  wa« 
ters  cannot  quench,  nor  floods  drown.  They 
whom  Chrift  owns  as  his  difciples.  are  fuch  as  con- 
tinue %k  his  love — fuch  as  abide  in  him,  and  have 
his  word  abiding  in  them. 

Finally  :  True  love  to  Chrift  is  aHive.     It  is  not 
a  cold  and  indolent  opinion  of  him  ;    but  fuch  a  ^ 
fenfible  regard  to  him  as   interefts  the  heart,  and 
influences  the  life.     There  is  *^  the  labor  of  love,"' 
as   well   as   ^'  the  work  of  faith.'*    I  proceed  to 
fliew, 

III.  How  fmcere  love  to  Chrift  will  difcovcr  it. 
felf. 

This  will  make  us  careful  to  pUafe  hinw  Our 
obedience  is  the  proper  evidence  of  a  regard  for  his 
charafter.  ,*•  If  a  man  love  me,*'  fays  he,  *'  he  will 
keep  may  fayings  :  He  that  loveth  me  not,  keep- 
cth  not  my  words.  Ye  are  my  friends,  if  ye  do 
whatfoever  I  command  you.^' 

This  holy  principle  will  be  accompanied  with 
humility.  When  we  difcem  the  amiablenefs  of" 
Chrift's  character,  we  fliall  think  foberly  of  our 
own.  When  we  fee  what  human  nature  was  in 
faim,  we  fliall  be  afliamed  to  think,  what  it  is  in  us. 
Our  value  for  his  favor  will  awaken   a  cautious 


{oar,  left  we  &il  of  it.  Paul,  uodar  ibo  ilii«mic* 
of  this  principle,  waAjealoiiS  oS  himfelf,  k^bf  aay 
Vieaiu  kc  Ikould  be  ^  (^aftavay. 

We  are  foi^  of  imitating  thafe  whom  we  )ov€^ 
If  we  love  Cinrift,  we  fluiU  {qUoy$  hia  fteps,  aQ& 
tvalk  aa  hf  walked. 

Ouv  love  to  him  wilt  aBiimte  a»  lo  promote  bia 
intereft,  atid  oppofe  his  enemiet.  He  bas  put^ckaf* 
ed  a  cburcli  with  his  hloocl.  fW  the  £ake  of  this 
he  is  made  h^ad  over  all  things.  The  enlai^emeM 
of  his  church,  the  increafe  of  cotivevts  to  bis  relig- 
ion, the  fpread  and  influence  of  his  gofpel,  the 
promotion  o!  knowledge  and  holinefs,  peace 
and  charity,  and  the  fuppreflion  of  wickednefs  a^pl 
error,  are  interefls  which  he  much  regaids.  To 
advance  thefe  interefls,  we  are  to  be  workers  to* 
gether  with  him.  We  are  to  profefs  our  fubmif- 
fion  to  his  government,  and  beh'ef  enf  hi9%o/|>ct. 
We  are  to  bear  teflimony  againfl  the  corvupt  opia« 
ions  and  practices  of  the  world.    We  are  to  em* 

{iloy  our  influence  for  the  reformation  and  «n. 
argement  of  his  kingdom,  and  for  the  encourage* 
mem  and  confirmation  ef  thofe  who  viFOuld  join 
themfelvef  to  it.  We  are  to  ftudy  the  things  whieh 
make  for  peace,  and  by  which  we  may  tdify  ob€ 
another.  Thus  we  are  to  exprefs  our  love  to  the 
Savior.  When  Peter  profefled  his  love,  Chrifl  feid 
to  him,  ^'  Feed  my  lambs^^feed  my  (beep/* 

We  are  to  fbew  our  love  to  the  Savior  by  dojuy 
g$$i  t0  his  needy  brethren  and  friends^  Thefe  we 
have  always  with  us,  and  whenfoever  we  will,  we 
may  do  them  good*  And  the  good  which  we  do 
to  thern^  he  will  accept  as  done  to  himfelf.  And 
the  fmalteii  charity  performed  in  his  name,  will  in 
no  wife  lofe  its  reward. 

This  principle  will  exprefs  iifelf  in  a  devout  ai^ 
tendance  on  his  ordinanctSy  efpccially  on  that  which 
be  inftituted  to  awaken  and  perpetuate  the  remexn* 
brance  of  bis  dying  love.  As  abfent  friends  delight 


Serm.    L.]  Chrifiian  Rcligim.  $i^ 

to  reciprocate  tokens  of  fidelity  and  affeQton,  fo 
the  fincere  difciples  of  Jefus  love  to  maintain  a 
eorrefpondence  with  him  by  a  religious  obfervaoce 
of  his  day,  and  a  pious  celebration  of  his  ivorlhip. 
They  rejoice  with  thofe  who  fay,  "  Come,  let  us  go 
up  to  the  houfe  of  the  Lord  ;  he  will  teach  us  his 
ways,  and  we  will  walk  in  his  paths/'  They  love 
the  aflemblies  of  the  faints,  becaufeChrift  has  prom* 
ifed,  that  he  will  be  in  the  midtt  of  them. 

Love  often  looks  beyond  this  world  to  that  gIo« 
rious  date,  where  the  Redeemer  is  gone,  and  antic* 
ipates  the  happinefs  to  be  enjoyed  in  his  prefence. 
It  is  a  part  of  the  cbara£kr  of  the  faints,  that  ''they 
love  his  appearing  and  kingdom,  have  their  con* 
verfation  in  heaven,  and  thence  look  and  wait  for 
the  Savior/'  Love  to  him  will  indeed  make  us 
willing  to  abide  in  the  flefli,  as  long  as  his  fervice 
requires ;  and  while  our  minds  are  clouded  with 
doubts,  we  fhall  choofe  to  abide,  becaufe  we  fear 
the  confequence  of  a  departure.  But  whatever  in. 
terefts  call  our  attention  to  this  world,  and  whatever 
fears  darken  our  paflfage  to  the  other,  dill,  if  love 
reigns  and  operates  in  us,  we  (hall  efteem  it  good 
to  be  with  Chrift;  we  (hall  long  for  brighter  difplays 
of  his  glorv,  and  ftronger  evidence  of  our  fincerity  ; 
we  fliall  afpire  toward  heaven,  {hall  give  diligence 
to  the  full  aflurance  of  hope,  and  follow  them,  who 
through  faiih  and  patience  inherit  the  promifes. 
Thefe  are  the  genuine  operations  of  love  toChrift^ 

IV.  We  will  confider  the .  benediHion  connefted 
with  this  temper.  It  is  called  grace,  a  term  of  large 
and  glorious  import.  It  comprehends  all  the  blef« 
fings,  which  the  gofpel  reveals  to  the  fons  of  men, 
and  promifes  to  the  faithful  in  Chrift. 

One  great  privilege  contained  in  this  grace  is  ju/ltfi- 
cation  before  God.  Through  faith,  which  works  by 
love,  weare  juftified  freely  by  grace;  and  being  jufti* 
fied  by  faith  we  have  peace  with  God  through  our  Lord 
jefus  Chrift,  and  rejoice  in  hope  of  the  glory  of  God. 


6n  Duties  of  the  [Serm^  L. 

.  Another  privilege  is  the  prefence  of  iht  Divine 
Spirit.  Cbrift  fays  to  his  difciples,  **  If  ye  lave 
me,  keep  my  commandments,  and  I  will  pray  the 
Father,  and  he  fhall  give  you  another  comforter, 
even  the  Spirit  of  truth,  whom  the  Father  will  fend 
in  my  name.  He  Ihall  abide  with  you  forever." — 
The  Spirit  often  makes  his  vifits  to  fimiersin  away 
of  conviftion  and  awakening.  Hence  Chrift  fays, 
^'Behold,  I  (land  at  the  door  and  knock ;  if  any 
man  hear  my  voice  and  open  the  door,  I  will  come 
in  to  him."  But  with  thofe  who  love  him  he  makes 
his  abode,  to  comfort  them  in  their  afflifUons,  guide 
them  in  their  doubts,  adift  them  in  their  duties, 
and  preferve  them  through  all  their  dangers  unto 
eternal  life.  Chrift  has  promifed,  "They  (hall  never 
perifh,  and  none  ihall  pluck  them  out  of  his  hands." 

They  who  love  Chrift  have  free  accefs  to  the 
throne  of  grace,  and  a  promife,  that  they  flfkll  be 
heard  and  accepted  there.  **  Ey  him  they  have  ac- 
cefs by  faith  into  that  grace,  in  which  they  ftand." 
— "  If  they  abide  in  him,  they  may  alk  what  they 
will,  and  it  fliall  be  done  unto  them.'*  We  mud 
remember,  however,  that  there  is  a  limitation  of 
the  promife,  *•  If  we  aik  any  thing  according  to  his 
.will,  he  heareth  us  ;  and  if  he  hear  us  whatfot^ver 
we  a  flc,  we  ba^ve  the  petitions  which  wedeGre  of  him.'* 

f'inally  :  They  who  love  Chrift  in  fincerity,  will 
receive^  the  gift  of  a  happy  immprtaiity.  There  is  a 
crown  of  life,  which  the  Lord  has  promifed  to 
them,  who  love  him — a  crown  of  righteoufncfs, 
which  he  will  give  to  all  who  love  his  appearing; 
This  grace  pa^ffes  all  urjderftanding.  '^Eyc  hath 
not  feen,  nor  ear  heard,  neither  have  entered  into 
the  heart  of  man,  the  things,  which  God  hath  pre, 
pared  for  them  who  love  him." 

How  happy   are   the   fouls,   who  love  our  Lord 
Jefus  Cbrift  in  fincerity  I.  They  are  delivered  from 
the  wrath  to  come.     They  are  redeemed   from  the 
Curfe  of  the  law.    They  arc  within  the  protQdiiqn  of 
divine  grace  and  under  the  fecuiity  of  an  immutable 


Sbrm.  L.]  Chripan  Rdigion.  615 

proxnife.  They  will,  indeed,  meet  with  affli^ons, 
while  they  are  in  the  fiefli ;  but  all  things  are  working 
for  their  good,  and  nothing  will  feparate  them  from 
the  1  vr  of  Godywhichis  in  Chriftjefus  their  Lord* 
This  happinels  is  not  confined  to  any  particular 
family,  nation  or  age,  but  extended  to  all  who  love 
the  J^bodtf^fnen  In  him  there  is  no  diftin6lion  of 
Jew  or  Gentile,  male  or  female,  bund  or  free ;  but 
all  are  one  in  him. 

When  a  certain  perfon,  bearing  Jefus  teach^  cx^ 
claimed,  "Bleffed  is  fhe  who  bare  thee,"  he  replied, 
**  Yea,  rather  bleffed  are  they,  who  hear  the  word 
of  God  and  keep  it/'  In  his  chara6ler  as  a  Savior, 
he  gave  no  preference  to  his  relatives  according  to 
the  fleCh  ;  but  declared,  **  Whofoever  fball  do  the 
will  of  my  Father  who  is  in  heaven,  the  fame  is 
my  brother,  and  (ifter  and  mother." 

Let  us  often  place  the  Lord  Jefus  before  our 
eyes,  and  contemplate  his  Spirit,  doflrines  and 
works,  his  fuffericgs,  refurreflion  and  interceflTion* 
Let  us  view  him  as  reprefented  in  his  word  and  in 
his  ordinances,  and  by  frequeint  converfe  with  him 
incrcafe  and  ftrengthen  our  love  to  him. 

Let  us  prove  the  fincerity  of  our  love  hy  obeying 
his  precepts,  promoting  his  intereft,  imitating  hi^ 
example,  encouraging  his  friends,  oppofing  his  en- 
emies, and  attending  on  his  ordinances.  And  let 
us  remember,  that  it  is  not  merely  by  calling  him 
our  Lord,  and  by  eating  and  drinking  in  his  pref- 
ence,  but  rather  by  doing  his  will,  that  we  prove 
the  fincerity  of  our  love,  and  afcertain  our  title  to 
his  kingdom* 

CONCLUSION, 
I  have  now  finilhed  that  feries  of  difcourfes, 
which  I  propofed  to  deliver  to  you  upon  this  rich 
and  excellent  Epiftle  of  Paul  to  the  Ephefians.  I 
have  endeavored  to  explain  fuchpaffagesas  feemed 
ohfcure,  have  marked  the  connexion  of  one  part 
with  another, and  have  pointed  out  the  inflrudions 
which  the  epiftle  itfelf  natucally  fuggeded.     1  have 


646  JDutits  of  the,  t3c.  XSz%u.  Li 

aimed  to  give  Paul's  fendments  in  a  plain  a^  fa« 
miliar  manner,  and  to  incrodace  him  into  the  pul- 
pit preaching  the  fame  gofpel,  which  he  preacWI 
in  Ephefus. 

In  the  courfe  of  thefe  meditations,  all  the  great 
dodrines  and  duties  of  the  chnftian  fyftemtiave 
come  in  our  way ;  for  the  epiftle  is  a  coArpepflium 
of  the  gofpei.  It  teaches  us  the  fall  and  apoftacy 
of  man,  and  God's  purpofe  concerning  his  redemp- 
tion ;  the  charadler  of  the  Redeemer,  and  the  man- 
ner  in  which  he  executed  his  work  ;  the  operation 
of  the  divine  Spirit  in  applying  this  redemption  ; 
the  nature  and  delign  of  the  chriflfian  church,  and 
of  the  gofpel  miniftry  ;  the  various  duties  which 
we  owe  to  God,  tojefus  Chrift,  to  the  Divine  Spirit, 
to  mankind,  to  our  fellow  Chriftians,  and  to  our. 
felves ;  how  we  (hould  regard  the  ihings  of  this 
world,  and  the  things  of  the  world  to  come ;  bow 
we  ihould  condud  in  our  fecular  calling  and  in  all 
the  particular  relations  of  life ;  how  we  (hould  be« 
have  in  times  of  afflidion  and  temptation;  and 
how  we  may  enjoy  the  comforts  of  religion  here, 
and  fee  ure  the  rewards  of  it  hereafter. 

It  becomes  us  to  inquire,  what  improvement  we 
have  made  in  knowledge  and  piety,  while  we  have 
been  attending  to  this  epiftle,  and  whether  we  have 
inore  deeply  imbibed  the  fpirit  and  fentiment^which 
it  has  poured  upon  us. 

In  order  to  the  recolledion  of  what  wc  have 
heard,  it  may  be  ufeful,  that  we  fit  down,  and  read 
over  this  epiftle  with  clofe  attention  and  felf  appli* 
cation,  with  fervent  prayer  for  the  guidance  of  Uiat 
Spirit,  which  leads  into  ail  truth,  and  with  humble 
concern,  that  our  hearts  may  be  moulded  into  th^ 
temper  here  defcribed. 

And  God  grant,  that  we  may  abound  more  and 
more  in  knowledge  and  in  all  judgment,  that  we 
may  approve  the  things  which  are  excellent,  and 
may  be  fincere  and  without  offence  iantil  the  day 
of  Chrift. ^AMEN. 


ml  31  m^ 

'  \    1 

SEP  ,8  0  ^98B 
NOV  i  0  1988 

^  Mb 


» 


12     3      4^6709 


LATHRQP.   Joseph. 

AUTHOR 

A  view  of  the  doctrineb    .L33 


Call  Number 
BS 
2695 


TITLt 

and  duties  of  the 


■  l^»  _       -^^^-— _