Sermons on various important subjects : written partly on sundry of the more difficult passages in the Sacred Volume

OF THE
AT

PRINCETON, N. J.

DOXATIOX OP

SAMUEL AONEW,

OF PHILADELPHIA, PA.

G4Z.

i

Case, Z^>^^r. . A

Shelf, ^6.71

Booh\ ■ (J

SERMONS

ON

VARIOUS IMPORTANT' SUBJECTS :

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

SACRED VOLUME.

*pec€Ct€>Cf>*

By Rev. ANDREW LEE, a. m.

PASTOR OF THE NORTH CHURCH IN LISBON, CONNECTICUT.

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

PRINTED at WORCESTER :
By ISAIAH THOMAS, Jun.

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

Thomas & Whipple, at their Bookftore in Newbury purt.

[COPYRIGHT SSCl/RED ACCORDING TO LAW^

OCTOBER— -=1803.

I

1*2

jjfc85*5

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

Too many others, and in more enlightened times,

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

rit which hath damped inquiry and prevented improvement.

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

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

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

iv PREFACE.

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

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

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

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

CONTENTS,

IP ,v>r»r

* - Km

?AlR£?-r-7%.r

jRft

#** PAC3.

ropagate

THE Wifdovi of God in the

the Go/pel. g

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

SERMON II.

The SubjeB Continued. 21

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

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

, SERMON IV.

The SubjeB Continued. 43

SERMON V.

Abratns Horror oj Great Darknefs. 57

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

SERMON VI.
Divine Impartiality Conjidered. 69

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

*i CONTENTS.

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

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

SERMON VIII.
The fame Subjecl Continued; 96

SERMON IX.

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

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

SERMON X.

David's Sin in the Matter of Uriah. 123

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

SERMON XI.

The General Characler oj Chriflians. 140

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

SERMON XII.

The Aggravated Guilt of him who delivered Chrifl to

Pilate. 15 i

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

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

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

SERMON XIV.
Gifts no Certain Evidence of Grace. 185

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

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

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

CONTENTS. vij

SERMON XVI.

Characters will be Difclofed and Jfujlice Awarded. 21 1

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

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

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

Balaam's Anfwer briefly conjidered. 24Q

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

SERMON XIX.
Confejffing Chrijl an Jndifpenfible Duty. 256

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

SERMON XX.

The Fear which terminates in the Second Death. 267

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

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

the Importance of Education. 282

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

SERMON XXII.

Parental Duties Conjidered and Urged— from the fame

Text. 291

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

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

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

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

yiii CONTENTS.

SERMON XXV.

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

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

SERMON XXVI.

Departed Saints Fellow Servants with thofe on Earth 344

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

SERMON XXVII.

The Subjecl Continued. 355

SERMON XXVIII.

The Danger of Deviating from Divine Inflitutions. 366

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

SERMON XXIX.

The Sins of Communities Noted and Puniflied. 385

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

SERMON I.

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

i Corinthians, i. 27, 28.

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

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

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

B

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

14 ThewifdomofGgdinthemeans [Serm. l.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

20 The wifdom of God, &c. [Serm. i„

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

SERMON II.

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

i Corinthians i. 27, 28.

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

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

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

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

fundry confiderations, apparent particularly

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

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

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

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

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

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

Serm. 2.] ufed to propagate the GofpeL 23

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Vid. Difcouifs on Romans, ii. li.

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

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

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

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

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

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

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

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

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

SERMON III.

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

>•<

Luke xviii. 8.

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

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

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

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

34 The Declenfions of Chrijlianity, [Serm. 3,

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

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

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

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

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

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

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

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

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

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

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

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

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

go The Decknfwns of Chriftianity, [Serm9 3.

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

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

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

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

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

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

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

38 The Dcclenjions of Chrijlianily, [Serm. 3.

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

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

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

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

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

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

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

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

40 The Declenftons of Chriflianiiy, £Serm. 3*

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

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

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

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

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

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

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

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

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

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

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

This will be the fubjett of another difcourfe.

' SERMON IV.

$be Declensions of Christianity, an Argument of

its Truth.

Luke xviii. 8.

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

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

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

44 The Decknjions of Chrijlianity, [Serm. 4.

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

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

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

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

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

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

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

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

45 The Declenjions of Chrijlianity, [Serm, 4.

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

He adds " Ye therefore, beloved, feeing ye

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

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

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

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

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

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

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

48 The Declenjions of Chriftianity, [Serm. 4.

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

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

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

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

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

diffufed fince the revival of literature.

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

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

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

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

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

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

G

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

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

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

* Revelation xiv. 15, 20.

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

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

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

REFLEXIONS.

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

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

52 The Declenfions of Chrifiianityi [Serm. 4,

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

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

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

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

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

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

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

54 The Dedenfions of Chriftianity, [Serm. 4,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SERMON V.
Abram' s Horror of great Darkness.

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

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

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

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

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

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

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

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

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

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

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

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

* Daniel vii^ 18. x. 9.

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

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

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

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

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

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

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

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

* 2 Corinthians, xii. 4 — f.

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

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

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

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

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

* 2 Kings, iv. 26.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SERMON VI.

Divine Impartiality considered.

Romans ii. 11.

For there is no respect of persons with God.

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

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

70 Divine Impartiality. [Serm. 6.

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

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

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

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

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

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

Serm. 6.] Divine Impartiality. 71,

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

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

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

j 2 Divine Impartiality. [Serm. 6,

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

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

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

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

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

Serm. 6\] Divine Impartiality. 73

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

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

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

74 Divine Impartiality. [Serm. 6.

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

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

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

Serm. 6.] Divine Impartiality. 75

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

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

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

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

7 5 Divine Impartiality. |TSerm. 6.

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

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

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

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

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

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

Serm. 6.] Divine Impartiality. Jf

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

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

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

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

* Gcr.cfis vi. 3. 34- *? >*■

1 8 Divine Impartiality. [Serm. 6.

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

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

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

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

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

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

Serm. 6.1 Divine Impartiality. 79

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

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

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

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

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

Son."

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

* 1 Corinthians iii. 13,

80 Divine Impartiality. [Serm. 6\

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

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

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

« Job xi. 7. 8.

Serm. 6.] Divine Impartiality. St

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

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

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

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

INFERENCES.

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

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

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

8a Divine Impartiality. £Serm. G»

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

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

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

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

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

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

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

Serm. 6.] Divine Impartiality. S3

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

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

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

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

84 Divine Impartiality, [Serm. 6.

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

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

* Matthew xi. 23, 24.

SERMON Vir.

Moses Prayer to be blotted out of God's Booh

Exodus xxxii. 31, 32.

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

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

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

86 Mofes' Prayer to be [Serm. 7.

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

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

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

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

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

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

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

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

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

88 Mofes' Prayer to be [Serm. 7*

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

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

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

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

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

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

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

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

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

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

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

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

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

§6 Mofes Prayer to be [Serm. 7.

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

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

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

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

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

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

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

fin « The Lord repented of the evil which he

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

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

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

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

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

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

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

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

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

' Vid. Concordance, under blot.

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

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

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

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

— — Strange ! * yid. Pool in locum.

94 Mofes' Prayer to be [Serm. 7.

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

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

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

* Vid. Henry in loc.

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

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

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

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

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

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

Exodus xxxii. 31, 32.

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

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

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

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

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

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

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

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

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

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

N

98 Mofes' Prayer to bt [Serm. &

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

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

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

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

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

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

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

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

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

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

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

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

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

100 Mofes' Prayer to he [Serm. 8.

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

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

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

•

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

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

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

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

* Deuferonomy ix. 19. + Numbers xlv.

102 Mofes' Prayer to be [Serm. 8.

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

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

REFLEXIONS.

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

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

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

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

* James v. 16.

304 MofeS Prayer to he [Serm. 8.

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

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

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

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

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

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

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

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

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

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

10S Mofes Prayer to be [Serm. 8.

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

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

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

ibrews xi. 26. xii. 2.

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

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

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

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

SERMON IX.

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

Romans ix. 3.

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

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

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

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

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

from its foundation Therefore his implacable

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

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

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

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

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

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

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

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

* Hunter Vol. ii. Left, xviii.

Serm. 9.3 accwfed from Chrifl. 1 1 i

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

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

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

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

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

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

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

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

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

Serm. 9.] accurfcd from Chrift, ng

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

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

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

114 &• Paul's Wijh to he £Serm. g+

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

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

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

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

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

Serm. 9.3 atcurfed from Chrifl. 115

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

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

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

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

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

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

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

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

i Vii. Pool in lac.

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

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

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

Serm. 9.] accurfed from Chrifl. 117

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

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

REFLEXIONS.

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

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

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

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

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

Sern. g.] cccurfed from Ckrijl. 119

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

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

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

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

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

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

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

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

There maybe reafons not revealed ; but fome
are difcernible.

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

SfiRM. 9.] accurfed from Chrlfl. iai

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

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

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

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

* 1 Timothy i. 13.

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

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

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

•Romans x. 12.

SERMON X.

David's Sin in the Matter of Uriah.

8 Samuel xii. 13.

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

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

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

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

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

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

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

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

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

Serm. 10. ] matter of Uriah, 125

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

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

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

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

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

126 David's Sin in the £Serm. 10.

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

It may be proper to premife,

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

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

Serm. 10.] matter of Uriah. 127

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

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

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

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

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

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

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

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

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

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

according to its nature.

i Kings xv, 5.

Serm. 10.] matter of Uriah. 129

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

bigh ?" A

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

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

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

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

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

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

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

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

Serm. 10.] matter of Uriah, 131

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

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

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

132 David's Sin in the £Serm. 10.

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

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

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

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

Serm. 10.] matter of Uriah. 133

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

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

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

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

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

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

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

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

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

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

3mm. io.] mattir of Uriah. 135

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

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

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

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

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

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

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

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

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

Sjerm. 10.] mattir of Uriah. 137

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

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

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

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

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

* Pfalm xxxii. 4.

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

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

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

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

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

Serm. 10.] matter of Uriah, 139

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

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

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

SERMON:XI.
General Character of Christians.

Galatians v. 24.

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

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

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

Serm.ii.] General Character of Chrijlians. 141

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

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

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

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

* Chapter ii. 16, 21.

142 General CharaBer of Chrijlians. [Serm.ii.

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

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

* Lev. xviii. 5, — Ezrk. xviii. 4.

Serm.ii/] General Character of Chriflians. 143

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

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

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

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

144 General Charaftcr of Chriflians. [Serm.ii,

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

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

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

Serm. ii.] General Character of Chrijlians. 145

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

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

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

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

146 Geneml Character of Chrijlians. [Serm.ii.

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

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

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

* Chapter vii.

Serm. 11.] General Character of Chrijlians, 147

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

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

* Mark vi. 20.

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

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

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

Serm. ii.] General Character of Chriflians. 149

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

IMPROVEMENT.

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

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

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

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

SERMON XII.

the aggravated Guilt of him who delivered
Christ to Pilate,

John xix. 10, 11.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

* Cogito, ergofum, Descartes.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

foH.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

REFLECTIONS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

* Proverbs iv. 14,

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

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

" In fpite of all the virtue we can boaft,

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

SERMON XIII.

7he Trial of Peters love to Christ.

John xxi. 15, 16, 17.

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

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

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

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

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

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

out of their fight."

This vifit was made to a part of the difciples at

the fea of Tiberias ; whither they had retired after

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

hew x. 37.

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

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

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

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

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

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

ciently know themfelves — their own weaknefs

the need they flood in of divine fupport.

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

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

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

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

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

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

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

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

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

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

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

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

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

* Matthew xv. 13 — 19.

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

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

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

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

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

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

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

1 80 Trial of Peter's Love io Chrijt. [Serm. ig.

difcoveries — to have at this time been convinced,
that Chrifl was omnifcient — thou knowest all
things ; thou knowejl that I love thee.

In this appeal. Chrifl was farther honored, by
Simon's open, public reliance on his goodnefs.
He had then lately diihonored Chrifl, by a fharne-
ful denial — a denial, when to have acknowledged
him, would have done him the greatefl honor.
But fuch was his confidence in the goodnefs of his
Lord, that he dared to trull himfelf with him —
had no concern, that refentment of the part he had
a tied, would induce him, in whom he trufled, to
overlook his penitence, and pafs his humble con-
fidence unnoticed — did not fear to trull himfelf
in Chrifl's hands, and leave it to him to make
known his character to his fellow difciples.

In thefe things the faith of Simon, and the nature
of his faith appeared. He not only believed Jefus to
be theChriit.but he believed the divinity of Chrifl.
His faith did not terminate in a bare affent, but
convinced of his fufficiency, and of his juflice, and
mercy and readinefs to forgive the returning pen-
itent-, he gave himfelf up to Chrifl and trufled in
him to pardon his fins and fave him by his grace.
Though fenfible of his own demerit, fear did not
drive him away from the Savior, but induced him
to return to him and put his whole trull in him.

Such is the nature of justifying faith. Thofe
who are fubje&s of it, deeplv fenfible of their fins,
" look to the Lamb of God, who taketh away the
£n of the world," and place all their dependence

Serm. 13.] Trial of Peter's Love to Chrijl. 181

on him ; and they are not difappointed — " Who-
fo believeth fhall not be afhamed."

Thus Simon's faith and love were owned of
Chrift ; and this late offender not only pardoned,
but continued in his office ; a pallor of Chrift's
flock. Feed my lambs — Feed my Jlieep, were the
replies to the appeals made by the offender, that
he loved the Savior. In this manner was he di-
rected,

III. To manifeft his love to Chrift. It

might have been thought that Simon had fallen from
his office when he denied his Lord ; with oaths and
imprecations, denied his knowledge of him. If fo,
he was here reftored ; Chrift entrufted him again
with the care " of his flock — which he had pur-
chafed with his blood ;" and reappointed him to
" give them their meat in due feafon." His hav-
ing had this charge here given him, argued the
pardon of his offences, and his reftoration to fa-
vor. He would not have been required to do the
work of an apoftle, had not his ti anfgreffion been
forgiven, and his fin been blotted out. Judas had
no fuch truft repofed in him after his fall ; no
fuch duty required of him. <: By his (rarfgreffion
he fell from his miniftry and apcfllefhip, that he
might go to his own place, and ano'her take his
office." Judas repented ; but not with repentance
unto life. His repentance led to death by his
own hand. Diverfe was that of Simon, both in
its nature and effects. His was " Godly forrow,

which wrought repentance unto life" which

caufed him to devote himfelf wholly to the fervice

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

of the Redeemer, and at lafl to lay down his life
for his fake.

REFLECTIONS.

I. Our fubjeft teacheth the folly of felf de-
pendence. Who ever appeared to have ftronger
confidence in himfelf than Peter ? Yet few have
fallen more fhamefully than he.

If we lean to ourfelves, like things will proba-
bly befall us. Our ftrength is weaknefs. Our
enemies are many and powerful ; they are long
verfed in the arts of deception ; well acquainted
with our weaknefs ; know how, and when, and
where to attack us to advantage. Left to our-
felves, we mould doubtlefs be fnared and taken
by them.

Simon was naturally bold and refolute ; had

preat love to Chrift, and zeal for his honor : Yet

U did not enable him " to ftand in the evil day."

f Peter fell, who, left to himfelf, can ftand ? Not

me. But God is able to make the weakeft and

molt feeble ftand, and will make them ftand if

they truft in him. " My grace is fuflftcient for

thee, for my ftrength is made perfect in weaknefs/'

Blefied are they who truft in him.

II. An high opinion of a perfon's own ftrength,
or love to God and the Redeemer, is mod com-
monly the prelude to a fall. When one thinks
himfelf ftrong, and feels fecure, he is foon taught
his weaknefs and dependence, and the need he
Hands in of a divine guardian, by fome advantage
gained over him by the enemy : Whereas, thofe
who are fenfible of their own weaknefs, and truft;

Serm. 13.] Trial of Peter's Love to Chrift, 183

in God, are holden up, and made to (land. " Moft
gladly, therefore, will I rather glory in my infirmi-
ties, that the power of Chrift may reft upon — me
for when I am weak, then am I ftrong."

III. As felf knowledge is of great importance,
neceftary to our reforming that which is amifs,
and to our trufting in him whu is able to keep us,
we fhould often try ourfelves, as in his prefence —
his, to whom our hearts are open. It becomes us
often to re' ire inward, and examine whether the
love of Chrift dwelleth in us ? Whether we love
him more than theft ? Than the world and the
things of it ? If Chrift is not uppermoft in our
hearts, " we are not worthy of him." But if
we can anfwer the queftion put to Simon, as he
anfwered it, Lord thou knowejl all things ; thou know,
eft that I love thee, happy are we. We remain in
a ftate of imperfection - may often have occafionto
mourn fome practical denial of Chrift ; ftill, if he
who knoweth all things, knoweth that we love him, our
love to him will not be overlooked ; he will own
us before his Father, and reward us with eternal
rewards.

IV. Christ's difciples, while in the body, often
err ; if acquainted with ourfelves, we muft ofien
know this of ourfelves ; do we then fee our faults ?

If any who call themfelves Chriftians live in
neglect of felf examination, and are consequently
ftrangers to themfelves, there is great reafon to
fear that they are ftrangers alfo to the Chriftian
life. The Chriftian communes much with his
own heart, and finds daily occafioa to mourn be-

184 T$ial of Peter s Love to Chrifl. [Serm. 13,

fore God, that his fervice is fo defective, and that
he fo often denies his Lord, by heedlefs lapfes, or
by fuffering temptation to have fuch power over
him. When the Lord looked on Peter, and thereby
brought to his remembrance the warnings which
he had given him, his confidence in himfelf, and
then his fall, lie went out and wept bitterly.

Every Chriftian hath a meafure of this fpirir,
and is grieved at his heart, when he calls to
mind his (hameful denials of his Lord. If any,
who think themfelves his difciples are blind to
their faults, or little affected with them — ready to
excufe or extenuate them, efpecially if hidden
from the world ; or feel reluctant to take fhame
to themfelves, when they have fallen, it nearly
concerns them to examine the grounds of their
hope toward God ■ there is reafon to fear that they
" hold a lie in their right hands." Thofe who
are Chrift's difcern their faults ; confefs and for-
fake them. Their falls are made the occafion of
greater watchfulnefs, and care to keep themfelves
from every wicked thing, and perfect; holinefs in
the fear of God. May he grant this to be our
temper, for his mercy's fake in Chrifl. Amen.

SERMON XIV.
Gifts no certain Evidence of Grace*

^B-

Luke x. 20.

In this rejoice not, that the Spirits are subject unto you; but
rather rejoice, because your Names are written in Heaven,

ABUNDANT notice of Chrift's coming preceded
that interefting event. " To him gave all the
prophets witnefs."

Neither was his entrance here unattefted. It
was announced by an angelic choir ; by a mirac-
ulous flar ; and by a band of eaftern magi. The
manger which contained him, was particularly
pointed out to the fhepherds, and his perfon defig-
nated by infpired Simon and Anna. Again,

When entering on his miniftry, witnefs was
given for him, both from heaven, and on earth ;
from heaven by the vifible defcent of the hoi)'
Ghofl, which refted on him, and by a voice tefti-
fying that he was the Son of God ; on earth by
John, and foon after by the feventy : For thefe
were fent to prepare his way, and introduce him
to his work.

Z

186 Gifts no Evidence of Grace* [Serm. 14,

John was fent before, " to make ready a peo-
ple prepared for the Lord" — " Repent for the
kingdom of heaven is at hand." The feventy, to
declare him then entering on his miniftry — " The
kingdom of God is come nigh unto you." —
John did no miracles ; but the feventy witneffed
Chrift's truth, and their own by wonders wrought
in his name. In the orders given to them at their
million, we find them only directed to heal the
fick, as an evidence of Chrift's arrival, and their
being fent of him ; but by the report made at their
return they appeared to have been empowered to
call out devils. They probably did all the migh-
ty works done by the twelve, and by their Lord.
Thus they prepared his way.

Doing miracles in Chrift's name would raife in
thofe who witneffed it, a defire to fee him of whom
they fpake, and whofe power they difplayed :
And " they were fent two and two before his face
into every city and place whither he himfelf would
come.

Had they only proclaimed his arrival, fome
might have liftened ; but few would have " be-
lieved their report." Greater evidence than their
word would have been demanded ; as was after-
wards of Chrift — " What fign fheweft thou, that
we may believe thee ?" Neither would the de-
mand have been unreafonable. Special meffages
require fpecial evidence ; and it is always given to
thofe who are fent of God.

Every deceiver may pretend to a divine million ;
but we are forbidden to " believe every fpirit, and

Serm. 14.] Gifts no Evidence of Grace. 187 •

commanded to try the fpirits." The church at
Ephefus is commended for having obeyed this
command — " Thou haft tried them which fay
that they are apoftles, and are not, and haft found
them liars."

Our Savior fpeaking of the Jews' rejection of
him, aggravates their guilt, by a confideration of
the plentitude of the evidence which had been
given them of his truth. " If I had not done among
them the works which none other man did, they
had not had fin — but now they have no cloak for
their fin — they have both feen and hated both me
and my Father."*

At the return of the feventy they appear to have
been elated with the exercife of the miraculous pow.
ers which had been delegated to them — " And the
feventy returned again with joy, faying, Lord, even
the devils are fubjecl: unto us through thy name."

They had witneffed Chrift's miracles, but feem
not to have wrought miracles themfelves till now;
and when they found themfelves able to do the
mighty works which they had admired in their
Lord they were filled with joy.

Having made their report, Chrift enlarged
their powers and promifed them protection — " Be-
hold I give you power to tread on ferpents and
fcorpions, and over all the power of the enemy ;
and nothing fhall by any means hurt you." But
to prevent them from fetting an undue value on
thefe diftinclions, the caution in the text is fub-
joined — if Notwithjlandmg, in this rejoice not that

* John xv. 22 — 24.

188 Gifts no Evidence of Grace, [Serm. 14J

the fpirits are fubjeB unto you ; but rather rejoice be-
tavfe your names are written in heaven.

In difcuffing the fubjecl, we will, firft confider

the caution or prohibition — In this rejoice not that the

fpirits are fubjetl unto you ; then the command — But

rather rejoice becaufe your names are written in hea.

ven.

I. We are to confider the caution, or prohibi-
tion— In this rejoice not, &c.

But why not ? Was it not matter of joy that
fpirits, evil fpirits were fubjecl to them ? That
they were able to diflodge them from the bodies
of men, by commanding them in Chrift's name ?
Certainly. This enabled them to anfwer the ends
of their miflion, which had been but very partial-
ly anfwered without it. Wherefore then the pro-
hibition ?

It is rather the excefs of their joy, than the joy
itfelf which is here forbidden. They feem to have
placed an undue value on this power ; to have
exalted it above its place, particularly as it con-
cerned themfelves. This was the firft thing they
mentioned at their return ; nothing befide feems
to have made fo deep an impreffion upon them,
or to have given them equal felf importance.

To them there were other things more intereft-
ing and important ; that they were accepted of
God, and numbered among the faithful, and that
their names were written in heaven, were to them
occa lions of much greater joy.

The gift of miracles proved their miMion, and
drew the attention of thofe who witneffed their

Serm. 14.] Gifts no Evidence of Grace, 189

mighty works ; but this was not a faving gift.
A perfon might poffefs it, yet remain unrenew-
ed, and perifh in his fins.

Some appear to have exercifed this power, who
profeffed no relation to Chrift, but were openly
connected with his enemies. This is evident from
his expostulation with thofe who attributed to in-
fernal agency, the authority with which he ex-
torted obedience from evil fpirits — " If I by Beel-
zebub cad out devils, by whom do your fons cart
them out ? Therefore fhall they be your judges/'*
The fame appears from another incident, record-
ed by St. Mark — " And John anfwered, faying,
Mailer, we faw one calling out devils in thy name,
and he followeth not us ; and we forbad him, be-
caufe he followeth not us. And Jefusfaid, Forbid
him not : For there is no man who fhall do a
miracle in my name, that can lightly fpeak evil
of me."f

It feems that fome who had feen the difciples
call out devils in Chrift's name, though not them-
felves his difciples, attempted to do the fame and
fucceeded ; and that things of this nature were not
uncommon after Chrift began his miniflry ;
though it did not always, if at all fucceed, after
his fufferings and exaltation. £

The gift of miracles, like other gifts, was
diftincr. from fan&ifying grace, This grace was
often joined with that gift ; but rtot always.
There was no neceffary connexion between them.

Under the former difpenfatiun, the gift of
prophecy did not certainly argue a renewed na-

* Luke xi, 19. + St. Mark ix. 38; 39. % A&s xix. 13.

190 Gifts no Evidence of Grace. £Serm. 14.

ture. It was fometimes given without it. Bala-
am had this gift. The deceiver who brought back
the man of God who was fent from Judah to re-
prove Jeroboam, had it. By divine order he told
the Jew what would happen to him, becaufe he
difobeyed the word of the Lord, and returned to
eat bread in that place. Neither is there a trait
of fanclity vifible on the prophet Jonah, though
he was compelled to bear God's meffages to Nin-
evah, and ufed to make other fpecial communica-
tions to men.

Under the gofpel difpenfation divine adminif-
tration hath been the fame. Judas had doubtlefs
the gift of miracles in common with his fellow
difciples ; and many will appeal to the judge in
the great day, that they " have prophefied in his
name, in his name caft out devils, and in his name
done many wonderful works, to whom he will
profefs, I never knew you," and whom he will fend
away among the workers of iniquity.

Men are too often eftimated by their gifts.
Many confider thofe as the beft men who poflefs
the moll enlarged, and efpecially the moll fhowy
talents ; and defpife thofe of a different defcrip-
tion, as though their gifts and graces mull be
equal. But this is wrong. A perfon may pof-
fefs the talents of an angel of light, who hath the
temper of an infernal. Such is probably the
flate of apollate fpirits. And fome of the great,
eft of mankind have been fome of the worft and
molt abandoned.

Serm. 14.] Gifts no Evidence of Grace. 191

Though this mull be evident to the confiderate,
there is yet a difpofition in man to judge others,
yea, and himfelf too, by gifts apart from the grace
which fandlifies gifts, and renders them beneficial,
both to the poffeuor, and to the world ; and at
the fame time keeps the porTeflbr humble, and pre-
vents him from thinking of himfelf, above that
which he ought to think.

Neither are the renewed out of danger from
this quarter. San&ification being imperfect, dif-
tinguiflied gifts, or ufefulnefs, or uncommon di-
vine communications, are liable to be abufed and
made to fofter pride and raife in the worm too
high an opinion of himfelf. St. Paul, " though
not a whit behind the very chiefeft apoftles," need-
ed fomething to keep him humble and prevent
him from being elated by the revelations which
were made to him. And he left thefe things on
record as a warning to others ; and particularly
noted them to the church at Corinth,which abound,
ed with miraculous gifts, and among whom they
were exceedingly abufed. He declared them not
only inferior to charity, or holy love, but, confid-
ered in themfelves, as of no eflimation in a moral
view ; that a perfon might poffefs them in the
higheft degree, and yet be nothing in religion —
" Though I fpeak with the tongues of men and of
angels, and have not charity, I am become as
founding brafs, or a tinkling cymbal. And
though I have the gift of prophecy, and under-
ftand all myfteries, and all knowledge ; and though
1 have all faith, fo that I could remove mountains,

192 Gifts no Evidence of Grace, [Serm. 14.

and have not charity, I am nothing. And though
I beftow afl my goods to feed the poor, and though
I give my body to be burned, and have not chari-
ty, it profiteth me nothing."* The apoftle here
fuppofeth a perfon poflefTed of the moll eminent
miraculous gifts, yet wholly deftitute of religion.
Could no fuch cafe happen, he would not have
made the fuppofmon. He did not write to amufe,
but to edify and inftru6i.

Some at Corinth prided themfelves in their gifts
and defpifed others — perhaps men's moral ftate
was eftimated by them. Therefore did he (how
the ufe of thofe gifts — that they werediftinct from
renewing grace — that the latter was more excel-
lent than the former ; and that the poffeilion of the
latter could not be argued from the exercife of the
former.

Those gifts were very ufeful at that day, and in
that city, which was filled with idolatry, and al-
mofl the headquarters of paganifm j but to the
pofTefibr they were of lefs value than Chriftian
graces — " Covet earneftly the bed gifts ; and yet
ihew I unto you a more excellent way" — Namely,
the charity defcribed in the following chapter, of
which we have been treating above.

To prevent the feventy from indulging the fpir-
it which the apoftle afterwards thus reproved at
Corinth, was the defign of the caution given them
in the text. Chrift obferved how they valued
themfelves on their gifts and checked the fpirit in

, * 1 Cor. xiii. 1, &c.

Serm. 14.] Gifts no Evidence of Grace. 193

its beginning. Rejoice not that the fpirits are fub-
jet~t unto you.

II. We are toconfider the command — But rath-
er rejoice becaufe your names are written in heaven.

The names of the faints are here reprefented as
•written in Heaven. This language is figurative,
accommodated to human weaknefs. God hath
promifed falvation to the faithful and caufed then!
to hope in his mercy ; but memorandums are not
neceflaryto remind him of his promifes, or records
in heaven to entitle the faithful to the heavenly
inheritance. God's counfels are always before
him. The phrafeology of the text is borrowed
from the cufloms of men, who need memorandums
and records to fecure the fulfilment of engage-
ments.

When men are made free of a city, or (late,
they are enrolled in the archives of the communi-
ty— Thence probably, the metaphorical language
of the text, and limilar fcriptures : For we often
find matters which are determined in the divine
councils reprefented as written in celeftial records—
*: Then they that feared the Lord, fpake often one
to another, and the Lord hearkened and heard,
and a book of remembrance was written before him,
for them that thought on " his name." Zion is
faid to be " graven on the palms of his hands"—
The faints to be written " in the book of life —
The dead to be judged out of the things written in
the books" which will be opened at the grand af-
fize, when the world will be judged in righteouf-
nefs.

Aa

194 Gift5 no Evidence of Grace. [Serm. 14*

As the rewards of grace are made fure to the
righteous, the addrefs to the feventy fpeaks their
knowledge of it — Rejoice becaufeyour names are writ,
ten in heaven. They could not rejoice in an un-
known good. But the manner in which their
privileged ftate is mentioned fuppofes them ac-
quainted with it. Chrift did not here reveal it —
did not fay, your names are written in heaven, there,
fore rejoice, but rejoice becaufe they are written
there — becaufe you know it to be the cafe.

Neither do they appear to have poffeffed
knowledge, in this refpect, which others are deni-
ed. Others are alfo exhorted to rejoice in the
Lord. The fuffering Chriftians of that age were
often reminded of the rewards in referve for them,
as what would abundantly compenfate all their
fufferings here ; which fuppofed them acquainted
with their title to glory.

E jt how did they attain this knowledge ? And
how may others attain it ?

By confidering the conditions of the promifes
and feeing that they have complied with them.
The promifes are made to faith and repentance,
to love and obedience. Where thefe are found on
a perfon, that perfon may know that his name is
written in heaven.

Obedience flows from faith and love. '* Eve-
ry good tree bringeth forth good fruit." The
fruits of grace, are the evidences of grace, and
the only evidences on which there is depend-
ence. Should an angel from heaven teftify to
% perfon that his name was written there, the

Serm. 14.] Gifts no Evidence of Grace. 195

evidence would be inferior to that which arifeth
from the Chriftian temper evidenced by fruits of
holinefs. If thefe were found, that would be ufe.
lefs ; if wanting, inefficient. " By their fruits
ye (hall know them. In this the children of God
are manifeft." Had a perfon fuch teftimony from
heaven, he could know that the bearer was from
above, only by attending to his own heart and life.
" Satan can transform himfelf into an angel of
light." Permitted of God he might have accefs
to our minds and perfuade us that our names were
written in heaven, while we remained enemies to
God and under the condemning fentence of his
law, had we no rule by which to try ourfelves and
judge of our ftate ; but this is not denied us. Yet
fome are probably deceived, through infernal in-
fluence, and filled with vain hopes. Miftaking
the fophiftry of Satan, for the operation of tjie
divine Spirit, they boaft communion with God
and call themfelves his children while no portion
of the Chriftian temper is found upon them.
Doubtlefs fome who have gloried in fpecial divine
communications have been deceived, relative to
the nature and fource of the operations which they
have experienced. Suppofed virions and revela-
tions, are often no other than illufions of fancy,
freaks of imagination, or effects of diabolical influ-
ence. Thofe affefted with them often appear con-
fident of that which fober reafon rejects as ground,
lefs.

If when we turn the eye inward, we difcover
faith in Chrift, forrow for fin, love to God, devot*

196 Gifts no Evidence of Grace, £Serm. 14,

ednefs to his fervice, and reliance on his grace
through a Mediator, and thefe are evidenced by
fruits of holinefs, we need no other evidence that
our names are written in heaven : But if thefe are
wanting, hope is vain and confidence delufive— - •
Gifts, the moft extraordinary, even thofe of proph-
ecy and miracles are totally unavailing. They leave
us but as " founding brafs and tinkling cymbals.**
Instances of this kind have formerly occurred :
They may occur again. It concerns us therefore
to look to ourfelves, and fee that our hopes are
not built on the'iand.

REFLECTIONS.

I. The fubjection of evil fpirits to Chrift fhows
the univerfality of his dominion : For even apof-
tate fpirits have not, in every refpeft, broken from
under his government. He fets them their bounds
which they cannot pafs. " Hitherto (halt thou
come and no farther." When diflodged from a
man by his order, they could not enter a fwine
without his permiflion. They are permitted in-
deed to indulge depravity, but no farther than in-
finite wifdom fees fit ; and oftentimes their malice
is made fubfervient to the divine purpofes. While
Chrift had his refidence on earth, they were per-
mitted to poffefs the bodies of men, and his fupe-
rior power was manifefted in their ejection, and
thereby a new fpecies of evidence was given to his
truth of the gofpel — yea they were fometimes
made to confefs him, when men denied him ! "I
jcnow thee who thou art; the Holy One of God.*"

* Luke iv. 34.

Serm. 14.] Gifts no Evidence of Grace, 197

In various ways God hath made ufe of apof-
tate fpirits to effect his holy and merciful defigns.
They have been ufed to try the faith, and thereby
fit them for glory and honor — Witnefs the ltrangc
trials brought on Job ! And all ferved to reftrain
pride and depravity, and by the trial of his faith
and exercife of his graces, to prepare him for a
brighter crown. They may alfo be made inftru-
mental in bringing finners to repentance. St.
Paul fpeaks of " delivering one to Satan for the
definition of the flefh, that the fpirit might be
faved in the day of the Lord Jefus: And of deliv-
ering men to Satan, that they might learn not to
blafpheme."*

II. Our fubjecl; teacheth us not to value our-
felves on account of gifts, or powers. Gifts and
grace, we have feen to be diflinct — that the form-
er are a kind of common flock, defigned not fo
much for the benefit of the poffeiTor, as of the pub-
lic ; and that a perfon may poffefs them in large
meafure, and yet continue a rebel againfl God
and perifh in his rebellion.

God hath wife reafons for the beflowment of
gifts, and, in fome way, gets glory to himfelf there-
by. But every talent is liable to abufe. If any
man abufe them God will require it. Juflice may
be glorified, where goodnefs is neglected, and grace
defpifed.

There is power with God to compel fuch ufe
of his gifts as he requires. By overruling the de-
generacy of fallen creatures, they often fubferve

* 1 Cor. v. 5 . 1 Tim. i. 20.

tg& Gifts no Evidence of Grace, [Serm. 14,

the more mifchievous. Gifts, under the influence
his holy purpofes. Princes who know him not,
are often inftrumental in executing his defigns.—
the A (Tynan and Perfian monarchs were formerly
made to execute his judicial defigns on other
nations and on his people, though " they meant
not fo, neither did their hearts think fo." Other
potentates do the fame, and in the fame way. Yea
God hath power to compel unwilling obedience to
his known commands, and hath fometimes done
it. Balaam was made to blefs Ifrael and foretel
their greatnefs, while yet the enemy of Ifrael, and
of the God of Ifrael ; and Jonah, to bear God's
meffages to Nineveh.

To be thus ufed of God gives no title to his fa-
vor. " When God had performed his whole
work on Mount Zion," he punifhed the proud Af-
fyrian whom he had ufed in the execution of his
juftice : And Balaam perifhed among the enemies
of Ifrael. Service undefignedly performed, and
that which is the effect of conftraint, find no en-
couragement in revelation. " If I do this thing
willingly, I have a reward ; but if againft my will,
a difpenfation is committed unto me ; what is my
reward then ?"

III. Though it is lawful to " covet earneflly
the belt gifts, there is a more " excellent way" —
there is that which is more valuable, efpecially to
thepofreffor — the grace which fan&ifies the heart.
If we have this grace the more gifts we poffcfs the
better — they are all confecrated to the fervice of
God. If we have only gifts they may render us

Serm. 14.] Gifts no Evidence of Grace. 199

of grace, are beneficial, but under that of deprav-
ity, baleful in their effects.

Some pride themfelves in the powers which they
poffefs, and defpife thofe of inferior abilities—
fome miftake gifts for graces, or the fure evidences
of them. But the day is at hand which will cor-
rect miftakes, and exhibit every thing in its prop-
er light. Then the humble followers of the Lamb,
who pafs through life unnoticed, or unknown,
will be found written in heaven, and will be own-
ed and honored, as the redeemed of the Lord,
But thofe who neglect the grace offered in Chrift,
though they may poflefs the greateft powers — may
fpeak with tongues of men and angels, and have
all faith to the removing of mountains, will be de-
nied of the eternal Judge, and fent away into ev-
erlafting punifhment. Wherefore, rejoice not,
though thefpirits may befubjeB unto you; but raihet
rejoice becaufeyour names are written in heaven*

SERMON XV.

Human Characters determined only by Divine
decifion.

l Corinthians Iv. 3, 4.

But with me it is a very fmall thing that I JJiould be judged
of you, or of mans judgment ; yea I judge not mine own
felf. For I know nothing by myfelf yet am I not hereby
jujiified: but he that judgeth me is the Lord.

V^ORINTH was one of the principal cities of
Greece. Enjoying every advantage of fituation,
it became rich and populous. Mod cities in fim-
ilar circumftances have become vicious. This be-
came exceedingly fo.

The religion of Corinth was paganifm, which
naturally led to fundry vices. Bacchus and Ve-
nus had there their temples and their votaries ;
and luxury, the child of affluence, led to vice gen-
erally. From fuch a combination of circumftanc-
es, the inhabitants, like the men of Sodom, " were
finners before the Lord exceedingly." It might be
jultly ftiled, like Pergamos, M the place where Sa-
tan's feat was/*

Serm. 15.] Human Characters determined, &c. 201

Yet God had much people in that city, which
was revealed to the apoftle, as an inducement to
continue and labor in it, which he did for more
than eighteen months. Nor did he labor in vain.
He gathered there a large and flourifhing church;
which appears to have been enriched with a great-
er effufion of miraculous gifts, than any other of
the primitive churches. The ftate of Corinth,
where God had been unknown, and where fuper-
flition had reigned, might render this neceflary in
order to give fuccefs to the gofpel. Miracles are
adapted to arreft the attention of thofe who would
be deaf to the voice of reafon and regardlefs of
proofs drawn from it.

But thofe gifts were abufed. They were made
the occafion of pride, and of divifions : Which
fhews that there is nothing in the nature of mirac-
ulous gifts, which fecures the proper ufe of them ;
that they are no evidence of renovation.

Though the apoflle labored to great and hap-
py effeft in that city of the Gentiles, after his de-
parture, deceitful workers went among them, and
availed themfelves of his abfence to make divif-
ions, and alienate their affections from him. This
feems to have occalioned his writing the epiftles
addreffed to them, which conftitute a valuable part
of the facred volume.

The calumnies of his enemies, and the effect
which they had on the Corinthians, are alluded to
in the text ; which contains an expreflion of hi*
feelings on the occafion.
Bs

202 Human Characters determined [Serm. 15,

In difcuffing the fubjeel, we JJiall jujl glance at .
theft matters, and add a brief improvement.

St. Paul's character, both as a Minifter and as
a Chriftian, was impeached by thofe enemies. —
They reprefentcd him as an unfaithful, or unfkil-
ful laborer in the gofpel, and as one who was not
a fubject of divine grace.

This appears from his ftatement in the begin-
ning of the context, and from the text. w Let a
man fo account of us as of the minifters of Chrift,
and ftewards of the niv fieri es of God. Moreover
it is required in ftewards that a man be found faith-
ful. '• But with me it is a very jmall thing, that I
Jhould be judged of you, or of man 's judgment, yea, I
judge not mine ownfclf. For 1 know nothing by my.
felf, yet am I not hereby jufiified : But he that judgeth
me is the Lord."

The apoflle here profeffeth- himfelf " a minifter
of Chrift and fteward of the myfteries of God,3P
and directs the Corinthians to confider him in that
light; or as one put in -trull with the gofpel, to
teach its myfteries, inculcate its truths, urge its du.
ties, and tender its fupports.

The term myflery is ufed in Scripture, to exprefs
things not difcoverable by the light of reafon, but
knowable by revelation. It is alfo ufed to ex-
prefs incomprehenfibles ; which may be objects of
faith on the credit of divine truth. The former is
the more common fenfe of the term in the gofpel,
particularly in the paffage before us, and general-
ly in St. Paul's epiftles. " We fpeak the wifdom
©f God in a myflery — the hidden wifdom, which

S^RM. 15.3 only by Divine decijion, 203

God ordained before the world unto our glory ;
which none of the princes of this world knew ; for
had they known it, they would not have crucified
the Lord of glory. But as it is written, Eye hath
not feen, nor ear heard, neither have entered into
the heart of man, the things which God hath pre-
pared for them that love him. Bui God hath re-
vealed them unto us by his Spirit."

The gofpel plan of falvation was a myjlery, a
hidden myftery, till the gofpel day. It was hidden
from the prophets who foretold it ; and from the
apoftles, till after Chrift's fufferings and refurrec-
tion. They underftood very little of it ; knew al-
moft nothing about it till after the afcenfion, when
the comforter was fent down !' to teach them all
things, and bring all things to their remembrance."
To them it was then matter of wonder. They
had not been made to underftand that Chrifl was
to bear the fins of men — " that he was to fuffer
and enter into his glory :" And when he did fuf-
fer, " they knew not the Scripture, that he muM
rife again from the dead."

Another gofpel myjlery was the calling of the
Gentiles — that falvation was intended for them,
and to be offered to them, in Chrift, equally as to
the natural feed of Jacob. " If ye have heard of
the difpenfation of the grace of God, which is giv-
en me to you ward; how that by revelation he
made known unto me the myjlery — which in oth-
er ages was not made known unto the fons of men,
as it is now revealed unto his holy apoftles and
prophets by the Spirit; That the Gentiles Jhoxdd be

20 i Human Characters determined [Serm. 15.

fellow heirs, and of the fame body, and partakers of his
promife in Chrijl, by the Gofpel, whereof I am made
a minifter.*

These were fome of the myfteries difpenfed by
this fteward of the myfteries of God ; who " fhun-
ned not to declare all the counfel of God." He
declared the deep things, which human reafon
could not have difcovered ; and thofe alfo which
it cannot comprehend. Thefe are to be found in
Paul's teachings, as well as the plain things which
are eafy to be underftood.

But the principal bufinefs of this " fteward of
the myfteries of God," was to open the way of fal-
vation through a Savior, and fhew that proviiion
is made in him for the falvation of both Jews and
Gentiles, and offered alike to thofe of every na-
tion ; and to lead men to the knowledge of them-
felves and the Redeemer, and teach them how
they might be benefitted by divine grace in him.

And while he acknowledged the obligations
of fidelity, he declared himfelf no way greatly
affected by the judgment which might be pafled
upon him by his fellow mortals. But with me it
is a fmall thing to be judged of you, or of man's judg-
ment. An intimation that he was judged and cen-
fured by fome of them. This was, doubtlefs,
matter of notoriety at Corinth 3 but he little re-
garded it. It made no change in him, or in the
manner in which he discharged the duties of his
office. He was chiefly concerned, to obtain the
approbation of an higher tribunal that of his di-

*Ephcfians iii. 2 — 7.

Serm. 15.] only by Divine dedfion. 205

vine matter, the Judge of all. The judgment of
fellow mortals did not move him — He thatjudgeth
me is the Lord.

Not that he was wholly indifferent to the opin-
ion entertained of him by his fellow men. Had
he been fo, he would not have undertaken his own
defence as in thefe epiftles. A meafure of efteem
was necefTary to his ufefulnefs in the miniftry.
Had all who heard him thought him the enemy
of God, he could have done no good in it.
Therefore his endeavor to rectify their miftakes.
And the rather becaufe he held the truth as it is
in Jefus ; fo that in rejecting him, and the doc-
trines which he taught, they turned aiide into er-
rors which might fatally miflead them. But he
did not wrong his confcience to pleafe them, or
depart from truth to gain their approbation —
" Do I feek to pleafe men ? For if I yet pleafed
men, I mould not be the fervant of Chrift." Had
Paul been chiefly concerned to pleafe men, he
would have continued a Pharifee.

The perfon who would pleafe Chrift, while
paying fuch deference to the ooinions of men as
fairly to weigh every objection againll his faith or
practice, and try them by the divine rule, mull be
careful to conform to that rule, whatever opinions
may be entertained of him. Of the meaning of
the rule he mull judge for himfelf before God —
11 calling no man mailer." The reafons of his
faith and practice, and his conflruction of the di-
vine rule, he may lay before his fellow men, to
remove the grounds of prejudice j but he muft

206 Human Characters determined [Serm. 15.

rife fo far above their frowns and flatteries, as not
to be influenced by them to difguife his fenti-
ments, or counteract, his own judgment of the law
of God, of the gofpel of Chrift, or of the duties
incumbent on him.

It is not by human judgments that we are to
(land or fall. It is happy that this is the cafe ;
that the good man hath a judge more jufl and can-
did than his fellow fervants ; one who knows and
pities his weaknefs, though he hath none of his
own : " Let me fall into the hands of the Lord,
for his mercies are great ; and let me not fall into
the hand of man."

Bur the apoftle did not flop with a declaration
that the judgment of others did not move him ;
he brought it home to himfelf : Yea. I judge not
mine own jelj. For I know nothing by my f elf, yet
cm I not hereby jujlified ; but he that judgeth me is
the Lord. St. Paul had a witnefs in himfelf that
he was fincere and upright before God — " Our
rejoicing is this, the teflimony of our confeience,
that in fimplicity, and Godly hncerity, not by
flefhly wifdom, but by the grace of God, we have
had our converfation in the world, and more
abundantly toward you."

The fame is the import cf his declaration in the
text — " I know nothing bymyjelf — am confeious of
no allowed wickednefs — of no wilful error, either
in profefhon or practice." But he dared not to
afTert that he had made no miftakes — yet am I not
hereby jujlified. He knew himfelf liable to error —
did not " trull his own heart." He that judgeth me

Serm. 15.] only by Divine dccifion. 207

is the Lord — " his judgment is according to truth
— that will determine my character, and fix my
doom."

The apoftle could remember a time in which
he had confcientioufly done wrong. He had per.
fecuted the church ; killed Chrift's difciples, and
thought he was doing right ; verily believed that
he was doing God fervice ! — Now he a£ted con-
fcientioufly in " preaching the faith he had once de.
ftroyed" — in the manner of his preaching it ; and
discharging every miniflerial and Chriftian duty ;
though he was cenfuredand calumniated by fome,
and fufpected by others. He followed the light
of his own mind, and determined to follow it ; fo
to acl; as not to be condemned of himfelf. But he
knew that the llandard of rectitude did not follow
his views, and vary with his judgment. " If
his heart did not condemn him, he had confidence
toward God ; vet he knew God to be greater than
his heart," and poffefTed of all knowledge ; dared
not therefore affirm that his judge would approve
of all which he approved — Yet am I not hereby jus-
tified— he that judgeth me is the Lord.

IMPROVEMENT.

I. We fee that cenfure may be incurred with-
out neglect of duty, When Paul was converted
to Chriiiianity, he was made an apoflle, and or-
dered of the Redeemer to preach the gofpel. He
obeyed. He was guided in his work by the fpirit
of God ; yet he was blamed by fome, and fufpecl.
ed by others.

208 Human Characters determined [Serm. 15.

That (Thrift's faithful fervants are flandered
and reproached is not a new thing under the fun.
It hath been common among men. And herein
they are only -nude like their Lord. And mail
they think it ft range ? " Jt is enough for the dif_
ci pie that he be as his mafter, and the fervant as
his Lord. It they call the mafter of the houfe
Beelzebub3how much more them of his houfehold ?"

When oppofition and reproaches come from
thofe who profefs friendfhip to Chrift they wound
the deeper. This however, hath often happened.
It happened to the apoftle at Corinth, and elfe-
where. Jf we witnefs that which is fimilar, we
need not be furprizcd, as though fome flrange
thing had happened.

II. Are we unjuftly cenfuredby our fellow fer-
vants. or reproached while in the way of our duty ?
We have here an example worthy our imitation.
St. Paul was chiefly concerned to approve himfelf
to God. We fhould be fo too — ihould ftudy to
acquaint ourfelves with the divine rule, and to
conform to it ; not difobeying God to pleafe men.

Great care is requisite to know our duty. En-
veloped in darknefs, and Dialled to error, it is of-
ten difficult to find out the right way. But we
are not left without inftru&ion. A rule is given
us by which we may "judge of ourfelves what is
right." Of that rule we muft judge for ourfelves,
and by it try ourfelves. '< To our own mafter we
ftand or fall." To obtain his approbation fhould
be our chief concern. " If God be with us, who
can be againft us ?''

Serm. 15.3 only by Divine decijion. feoo,

III. Knowing ourfelves fallible, it besomes
us to maintain a jealoufy over ourfelves, and
be conftamly on our guard. We ftiould confid-
cr, that though we do not fin wilfully, and our own
hearts do not condemn us. yet, we are not hereby
jujlified. We are confcious that we have often,
erred, and made wrong conclufions, when we did
not defign to leave the right way. We are liable
to do the fame again. Our eve thould therefore
be to God for direction and guidance — " That
which I know not, teach thou me ; if I have done
iniquity, I will do no more."

This is the more neceffary, becaufe " the light
which is in us may have become darknefs." For
there are thofe who " put darknefs for light and
light for darknefs.'* Thofe with whom this i3
the cafe know it not ; they flatter themfelves
and cry peace. " To the pure, all things are

pure ; but to them that aredefiled, and unbe-
lieving, is nothing pure ; but even their mind and
confcience is defiled." This often happens to
thofe who for a time yield to temptation andgo into
the ways of fin; they contract falfe principles, and
judge by them, and probably fometimes live and
die under the deceptive influence of their darkening
power. None would dare to plead before the bar
of Chrift, that they were his difciples, " and had
eat and drank in his prefence," had they not been
deceived into falfe views of duty, and miftaken ap-
prehenfions of the conditions of acceptance with
him.

Cc

210 Human Characters determined, &c. £Serm. 15,

Judging well of ourfelves doth not enfure juf-
tification at the bar of heaven. Our judgments of
ourfelves may be erroneous. If they are fo, they
will be reverfed. We fhall " be judged out of
the books, according to our works ;" not accord-
ing to our falfe and deceitful views. / know noth-
ing by myfelf,yet, am I not hereby jujlifeed. For not
he that commendeth himfelf is approved, but whom ths
Lord commendeth.

&

sg£&$HP3Li

M\f\r*z>

SERMON XVI.

Characters will be disclosed^ and Justice
awarded.

I Corinthians iv. 5.

"-Judge nothing before the time, until the Lord come, wh<9
both will bring to light the hidden things of darkness, and
will make manifest the counsels oj the hearts ; and then
shall every man have praise of God.

ST. PAUL having profefled himfelf a minifterof
Chrift, and fteward of the myfteries of God, ac-
knowledged the obligations of fidelity, and dif-
claimed anxious concern refpecting the opinion
entertained of him by his fellow men, becaufe the
Lord was his judge, here adds a caution, reprehen-
five of the cenforious fpirit of the Corinthians,
who feem to have liftened to his enemies, and giv-
en into their fufpicions of the apoftle. Therefore
judge nothing before the time———

In the text we obferve a caution againjl rajk

judging the char a tiers of men — a declaration thai

they will be known when the Lord comes — and that

fome things commendable will then be found in all-—

2t2 Characters will be difclofed [Serm. 16.

thenjhall every man have praife of God. We ob-
Jtrve —

I. A caution againfl rajh judging the characters
of men — judge nothing before the time, until the
X-ord come.

Civil judges may give judgment according to
law and evidence, on thofe brought before them
for trial — fo may the church on thofe arraigned at
her tribunal. Thefe are neceffary to the fubfift-
ence of civil and ecclefialtical communities ; there-
fore ordered of God. It is another fpecies of
judging which is here forbidden; judging the
characters of men, efpecially fuch as profefs God-
linefs, and appear to acl fincerely ; pretending to
determine their moral ftate, before the motives
which actuate them are difclofed. This is judging
before the time, and without evidence on which to
ground a judgment; which the wife man obferves
to be folly and a fhame to him who doth it.

This had been done at Corinth, by the enemies
of the apoftle ; and hath been done by ethers in
every age. There have ever been people who
have dared to fcatter their cenforious decifions at
random, according to the prevalence of humor,
caprice, or prejudice ; often to the wounding of
the faithful ; and rending of the body of Chrift.

This occaGons temporary mifchief ; but the
day is coming when all thefe diforders will be rec-
tified. The cenfurer, and the cenfured, will Hand
at the fame bar, and be tried by the fame Judge.
Every wrong judgment will then be reverfed, and
every injurious fufpicion be removed. For,

Serm. l6.] and Juflice awarded. 213

II. Every man's char after xuill be known when
ike Lord comes — ivho will bring to light the hidden
things of darkncfs, and will make manijejlthe counfels
of the hearts.

Many things neceflary to determine the moral
characters of men are hidden from mortal eyes.
We are ignorant of the counfels of the hearts — do not
know their purpofes and views. Without this
knowledge, right judgment cannot be formed.

Our knowledge of ourfelves is imperfecl. For
felf knowledge we have advantages which we have
not for the knowledge of others. We can turn in-
ward, and contemplate the motives which govern,
and the views which actuate us. Bat pride, paf-
fion, prejudice, or the corrupt bias, operating in
ways unperceived, often blinds the mental eye, and
renders us ftrangers at home. " Whofo trufteth
his own heart is a fool. — The heart is deceitful
above all things, and defperately wicked, who can
know it ?" It requires great attention to form a
juft judgment of ourfelves — yea, to attain that felf
knowledge which is neceflary for us. With re-
gard to the knowledge of others, the difficulty is
(till greater. We can neither fee the heart, nor
know the thoughts and defigns.

We are often at a lofs for the motives which
occafion things which fall under our obferva-
tion. Other things which might call light upon
them, are hidden from us. But when the Lord
Cometh, the veil fpread over fecret matters will be
removed. " There is nothing covered, that fhall
?iot be revealed, or hid that fhall not be known."

214 Characters will be difclofed [Serm. 16.

ihe Lord will bring to light the hidden things of dark*
nefs, and make manifefl the counfels of the hearts.

How hearts will be opened to view, we know
not. Perhaps when the veil of flefh is removed,
minds may poffefs an intuitive knowledge of each
other — be able to look into one another, as while
in the body, they look into themfelves. Here,
this is mercifully prevented ; but may be no lon-
ger necefTary in another Mate of exiflence. It may-
be requiute, to that inveftigation of characters
which we are taught to expecl: at Chrift's coming.
For it is the language of the text, and other Scrip-
tures, that every impediment to the complete
knowledge of each other, will then be done away ;
that no perfon's character will longer remain pro-
blematical. The hidden works of darknefs will be
brought to light, and the counfels of the hearts made
manifefl.

Astonishing fcenesof wickednefs will then, no
doubt, be difclofed. Probably each one will dif-
cover things in himfelf which he had not fufpecl-
cci — depravity, unfairnefs, difingenuity, the bare
fufpicion of which by others, would be refented as
afFrontive.

When the prophet forewarned Hazael of the
cruelties which he would exercife when he mould
be king of Syria, his nature feemed to revolt — he
could not fufpect. himfelf capable of fuch enormi-
ties. " But what! is thy fervant a dog ?" But all
was verified when he had afcended the throne !

But though a world of hidden iniquity will
appear when the counfels of the hearts fhall be made

Serm. 16.] and jfujlice awarded, 215

manifejl. Good things will alfo be opened to
view which had till that day been concealed — yea,

III. Some things commendable will be found in
all. Thenjhall every man have praife of God.

All are finners. "There is none good but
one, that is God." Some " are finners exceed-
ingly." Some will continue fuch till they mail
have time no longer — die as they have lived, and
be fentenced to " have their part in the lake of fire--
which is the fecond death."

But though numbers of this defcription will be
found when the Lord comes, it is prefumed that
there will be none among them in whom there
will be nothing commendable — who will never
have done a praife worthy action.

When " every work is brought into judgment
and every fecret thing, whether it be good or evil,"
every thing commendable which hath been done
by the wicked, will come into the reckoning.
Nothing will be overlooked, becaufe done by fin-
ners. The prejudices inherent in mankind often
render them blind to what is commendable in an
enemy, and caufe them to magnify his failings ;
but not fo the Deity. God is perfect. " The way
of man will he render unto him," whatever may
be his general character.

The faints are not equal in virtue and the at-
tainments of grace. Therefore the differences
which will be made among them. When they
fhall ftand before the Judge, their whole proba-
tion, with all its circumftances, will be reviewed,
and every praife worthy purpofe, delire and ac-

2 1 6 Characters will be difclofed [S e r m . 1 6.

tion, will be confidered and rewarded. On the
othe* band, every neglect of duty and every devi-
ation from it, will come into the account and make
deduction from the weight of glory referved for
them.

And among the enemies of God, fome will be
found greater finners than others — to have finned
longer — againfl greater lights, and to have been
guilty of more and greater crimes. To fuch will
be referved the greater weight of woe. In order to
thefe difcriminations their whole probation will
be confidered. And in thofe on whom fentence of
condemnation will pafs, the righteous judge will
take due notice of every paufe which they (hall
have made in the ways of fin — of every inftance
in which they may have denied themfelves, out of
regard to the divine authority, though it may have
been out of fear of God's judgments, and of every
act of kindnefs done bv them, to a fellow crea-
ture. Every thing of this nature, will be confid-
ered, and make fome deduction from the punifh-
ment which would otherwife have been inflicted
on them. The judge will pafs nothing of this
kind unnoticed, condemning the finner to the fame
degree of fufFering, as though it had not been found
upon him. A cup of cold water given to a difci-
ple of Chrifl, will not lofe its reward.*

" Herod feared John, knowing that he was a
juft man and an holy, and obferved him ; and
when he heard him he did many things, and heard
him gladly." Herod's punifhment will not be, in

* Matthew x. 42.

Serm. 16.] and Jujlice awarded. 217

every refpeft, the fame, as though he had paid no
attention to John's teaching. He will not be pun-
ifhed for refuting to hear John, when he did hear
him, or for refuting to do, what he did do, incom-
pliance with his counlel : Though he will be con.
demned as, eventually the murderer of that holy
man. His partial obedience might be extorted by
fear; but this is preferable to difobedience ; oth
erwife fear would not be urged as a motive to obe-
dience. " Fear him who is able to deftroy foul
and body in hell." If preferable to difobedience,
a difference will be made between thofe who obey
from no higher principle, and thofe who difobey.

Here God certainly makes a difference between
them. When Rehoboam humbled himfelf in the
time of his affliction, " the wrath of the Lord turn-
ed from him that he would not deftroy him : And
alfo in Judah things went well." But his repent-
ance was not unto life. The character given him
at his death is that of a wicked man.

When Ahab, affrighted by the preaching of Eli-
jah, as he was going to take poffeffion of the vine-
yard of murdered Naboth, " humbled himfelf and
walked foftly :" God fignified his approbation of
his legal repentance and partial amendment, in
preference to his former courfe; though he after-
wards cut him off in his fins.

These are unequivocal evidences that partial
obedience, though dictated by the fervile principle
of fear, is preferable, in divine eilimation, to al-
lowed difobedience. God makes a difference in
his treatment of people here, on this account ;
D D

218 Characters will be difclofd [Serm. 16.

fufpends his judgments, and mitigates fomewhat
of their feverity, where he fees this kind of relent-
ing in finners. If God doth this here, is there not
reafon to believe that he will do it hereafter : The
rules of divine adminiftration are doubtlefs uni-
form in time and eternity. Where he gives a com-
parative preference here, he will do the fame here.

after.

So we obferve our Savior noting things com-
mendable in fome who did not belong to his king-
dom. When the young ruler who came to inquire
what he mould do to inherit eternal life, declared
that he had kept the commandments from his
youth up, he was viewed with comparative appro-
bation.— " Then Jefus beholding him, loved him."
It is not conceivable that his partial conformity to
the divine law had not made him to differ from
thofe who had allowedly difregarded it — that his
character was as bad as theirs — though he foon
made it evident that the one thing needful was not
found upon him.*

Some fuppofe that the unrenewed can do noth-
ing but fin againft God with all their might — that
every purpofe of their hearts is necejfarily enmity
againft him, and all their volitions and actions de-
termined oppofition to his law and government :
But we conceive that neither Scripture, nor expe-
rience jultify the fuppofition — that were fuch their
ftate, they would be in no degree, the fubjecls of
moral government, and would not be addreffed of
God as moral agents.

* Mark %. 17. &t.

Serm. 16.] and Jvfticc awarded. 219

Were mankind wholly given up of God, and
his Spirit withdrawn from them, fuch might be-
come their Mate; but this is not the cafe. The
Holy Spirit ilrives with them. They are empow-
ered to refill the Spirit, or cherifh its influences.
This is manifeft from the divine exhortations ad-
dreffed to them, and from their conduct. Some-
times they paufe in the way to deftruction — lift-
en to counfels and warnings — do things which
God requires, and deny themfelves gratifications
which are in their power, becaufe God hath forbid-
den and threatened to punifh them. The perfon
is not to be found who hath not a witneis in him-
felf that this is the cafe.

Should we affirm that none, who are in a Hate
of nature, can be influenced by fenfe of duty to
deny themfelves, or attempt obedience to God's
law, it might give occafion to falfe hopes. Thofe,
the general courfe of whofe lives is oppofition to
God, fure that they fometimes deny themfelves,
and like Herod, do things enjoined from above,
might flatter themfelves that they were children of
God, while belonging to another family, and that
they mould have peace, when there was no peace
to them. Yet when the Lord cometh, who will bring
to light the hidden things of darknefs and make manu
feji the counfels of the hearts, every man Jhall have,
praife of God.

God will overlook nothing commendable which
may have been done by the vileft of the human
race, while on probation; and fome things com-
spendable will be found in the moll degenerated j

220 Charatters will be difdofcd [Serm. 16,

though in many, the good will be found fo low
as to leave them on the whole, the fervants of (in,
and confequently to take their portion among the
workers ot iniquity.

REF LECTIONS.

I. The day is coming which will fcatter the
darknefs of the prefent (late. Here many things con-
found us. " We fee but we underftand not." We
wonder ibmetimes at what God orders, and often-
er at what he permits. The time approaches in
which all thf-fe my fteries will be cleared up. We
(hall perceive wifdom and goodnefs in all the di-
vine adminjftration. Our wonder at providential
regulations will terminate.

Now we often wonder at things done by our
fellow men — are unable to difcover the motives
which actuate them — perhaps frequently miftake
them. But this uncertainty will not be perpetual.
The veil fpread over thefe things will be removed
when the hidden things of darknefs are brought to light
and the counfels of the hearts made manifefl. Then
every hidden purpofe will be laid open, and eve-
ry fecret counfel difclofed.

II. Vain are the attempts of mankind to con,
ceal their crimes, or difguife their characters. For
a time they may hide their nefarious views, and
pafs themfelves for other manner of perfons than
they are ; but it is only a temporary matter ; all
are haftening to an omnifcient tribunal which will
open every heart and life to general infpection.
Every one will then be made to (land out, as he
is to public view ! " Some men's (ins are open

Serm. i6."\ and Jujlice awarded. 221

beforehand, going before to judgment ; and forne
men they follow after. Likewife alfo the good
works of fome are manifeft beforehand ; and they
that are otherwife cannot be hid." Hitherto there
are fecret fins, and miflaken characters ; but ere
long there will be neither. " Every man's work
mall be made manifeft, for the day mall declare it."

What folly then is hypocrify ? Every one
would defpife the delinquent, who, while palling
to trial mould impofe on his fellows with protes-
tations of innocence, when he knew the judge ac-
quainted with his guilt, and that he would foon
difclofe it, and open it to public view. Such is
the part a&ed by thofe who endeavor to hide their
true characters, while making their way to the bar
of God.

III. These confiderations fpeak comfort to the
righteous, and terror to the wicked. The Sinceri-
ty of the former will ere long be made manifeft.
All the injurious charges brought againft them,
will appear to be injurious, and they will be clear-
ed of every afperfion. Their integrity will be dis-
played, and they will have praife of God. Nothing
they {hall have done or Suffered, out of regard to
God will be forgotten or go unrewarded. Yea,
their defires and purpofes to honor him here,
though ability or opportunity to carry them into
effe£l might not be allowed them, will be pro-
claimed and rewarded. " God is not unrighteous
to forget your work and labor of love" — " David
did well that it was in his heart to build an houfe
to God's name" — therefore the divine prom ife " to

3 22. Characters will be difclofed [Serm. 16.

build him an houfe and eftablifh the throne of his
kingdom, forever."

Bur the wicked who may have paffed through
life under the (hades of darknefs, been miftaken,
perhaps, for the righteous, will rife at the great
day, " to fhame, and everlafting contempt." Their
fins will then find them out. For " God's eyes
are on the ways of man, and he feeth all his go-
ings. There is no darknefs, nor fhadow of death,
where the workers of iniquity may hide them-
felves." And all are written in God's book, and
referved to judgment; when he " will give to ev-
ry one, according to his works. Woe unto the
wicked, it fhall be ill with him, for the reward of
his hands fhall be given him." This will be
enough to make miferable. There needs no more
than the withdrawing of mercy, and leaving juf-
tice to take its courfe. This will be the portion
of thofe who neglect offered falvation. But,

IV. Sinners who have, at all, denied them-
selves, out of regard to the divine authority, or
done aught which God required, though ever fo
partially, will not loofe the benefit of it. Propor-
tioned to its nature, and the degree of rectitude
found in it, it will deduct from the punimment
which the want of it would have occafioned. The
condemned will Hand fpeechlefs before the judge
— have no reafon to offer why judgment fhould
not be executed upon them. By the clear mani-
feftation of their guilt, and the impartial juftice of
God, they will be conitrained to acknowledge the
perfect fairnefs and equity, yea, the moral neceffi.

Serm. 16.] and Jujiice awarded. 223

ty of the fentence by which the laft gleam of their
hope will be extinguifhed !

Thus will both the mercies and judgments of
God be juftified of all, when hejhall bring to light
the hidden things of darknefs, and make manifejl the
counfels of the hearts.

SERMON XVII.

God willing that all Men should be saved.

i Timothy ii. 4.

Who will have all Men to be saved, *

IN verfe firft, the apoflle dire&s "prayers and
thankfgivings to be made for all men ;" — which
he declares to " be good and acceptable in the
fight of God our Savior ; who will have all men to
lefaved." Had falvation been provided for only
a part of the human race, prayer and thankfgiv-
ings could have been confidently made only for a
part. Thofe for whom no provifion was made,
would be in like ftate with perfons who have com.
mittedthe fin unto death, for whom St. John inti-
mates prayer is not to be offered up. " There is
a fin unto death ; I do not fay that he fhall pray
for it." But fuch is naturally the ftate of none of
the children of Adam. Divine goodnefs is extend-
ed to all, and falvation offered to them ; there-
fore is prayer and praife to be offered up for all
men.

Skrm. 17.] God willing that all Men, (3c. 225

It is now propofed, briefly to confider the divine
goodnefs expreffed in the text — Who -will have all men
to be faved — thenjome abufes of the revelation which
is made of this goodnefs to mankind.

I. We are to conjider the divine goodnefs here ex»
prejfed — Who will have all men to be faved.

The falvation intended, is that of the foul.
This comprehends deliverance from merited fuf-
ferings, and the beftowment of happinefs which is
the contrail of it.

The provifion which is made for the comfort
and happinefs of mankind in this life, evinces
ftrange goodnefs in God. When we confider what
man was made of God, and what he hath made
himfelf, the divine benevolence here difplayed, is
wonderful ! Strange that man was not deftroyed,
and blotted out from among God's works !

Some fuppofe this to have been our firft pa-
rents idea of the threatening in cafe of difobedi-
ence, and expected by them, when they attempted
to hide themfelves from the divine prefence, after
their fall.*

Had man then been deftroyed, the race would
have been extinct. But he was fpared ; fufFered
long to continue and rear a family, from which
the myriads of human kind have defcended.
Though exiled Eden, and doomed to labor and
forrow, he was ftill at the head of this lower crea-
tion, and creatures below him generally fubfervi-
ent to his comfortable fubfiRence. The ground
was indeed curfed for his fake and fatiguing culti-

* Geaefis iii. 8.

Es

225 God willing that all Men [Serm. iy,

vation rendered neceflary ; but ftill it yielded the
neceffaries, and many of the comforts of life ;
though not the fweets of its primitive ftate.

These efFufions of divine goodnefs were proba-
bly the wonder of angels, though fo little noticed
by men, the ungrateful objects of them.

But thefe were inconfiderable, compared with
the ftrange provifion made for their eternal fal-
vation.

That God bears good will to mankind, not-
withstanding their apoftafy, and is defirous of
their falvation, is from many confiderations appa-
rent. It is the fpirit of the text, and the general
language of the feriptures, as will be fhewn in the
fequel.

That God is willing that all mould be faved,
appears from the fufficiency of the provifion which
is made for the falvation of finners ; the frequent
declarations that it is defigned for all ; the offers
which are made indifcriminately to all ; and the
fuitablenefs of the provifion to the circumftances
of all.

l. From the fufficiency of the provifion which
is made for the falvation of finners. This is ade-
quate to the falvation of the whole race. Chrift,
being a divine perfon, made an infinite atonement.
In him there is a fulnefs of merit. Was the num.
ber of finners ten times greater than that of our
whole race, there would be no need of another
Savior, or of Chi ill's dying again for their redemp-
tion. In him " dwells the whole fulnefs of the
Godhead bodily," The reafon all are not faved,

Serm. 17.] Jlwuld be faved, 227

is not a deficiency of merit in the Redeemer, or
any limitation of his fatisfattion. Sinners " are
not ftraitened in him, but in their own bowels."

2. That God is willing all mould be faved ap-
pears from the frequent declarations of fcripture,
that Chrift; died for all — " Who gave himfelf a
ranfom/or all, to be teftiGed in due time — We fee
Jefus who was made a little lower than the angels,
that he, by the grace of God, mould tafte death

for every man. The love of Chrift conftraineth
us ; becaufe we thus judge, that if one died for all,
then were all dead ; and that he died for all, that
they who live mould not henceforth live unto
themfelves, but unto him who died for them, and
rofe again.

3. The fame appears in the offers made to all.
When after his refurreclion Chrift fent forth his
apoftles to effect, his gracious purpofes, both his
orders and promifes were indefinite — " Go ye into
all the world and preach the gofpel to every cream
ture. He that believeth and is baptized fhall be
faved, but he that believeth not fhall be damned."

Had falvation been provided for only a part of
mankind, and the Savior been unwilling the refi-
due fhould be faved, he would not have given
charge to his minifters to tender falvation to all —
to every creature, and declared that whoever came
up to the fpecified conditions, fhould be faved.

Nothing falfe or infincere can be predicated of
God our Savior. His words are truth. His offers
and propofals are fair and open. That which ap-
pears the mod obvious meaning of them is their

228 God willing that all Men [Serm. 17.

meaning. And furely the offers of falvation ap-
pear to be made to all who hear the found of the
gofpel ; and they are invited and urged to accept
them. They were fo by Chrift. " In the laft
day, that great day of the feaft, Jefus flood and
cried, faying, If any man tbirft, let him come un-
to me and drink."* And they were fo by his
apoftles when fent into all the earth to fpread the
gofpel among the nations, and call them to come
to Chrift for life.

4. The fame thing appears from the fuitablenefs
of the provifion which is made for the falvation
of finners, to the circumftances of all men.

Man needed an atonement, and he needed af-
fiftance, and both are provided in Chrift. Of the
former we have fpoken, and there is no need to
add. Man's weaknefs is fuch that he is unable of
himfelf to conquer either fpiritual enemies with-
out, or his own corruptions within. Through
Chrift needed aid is offered to him ; he is invited
to the throne of grace, and affured that he {hall
not feek in vain, but "obtain mercy, and find
grace to help in time of need. Afk, and it fhall
be given you ; feek and ye fhall find — If ye being
evil know how to give good gifts to your children,
how much more mail your heavenly Father give
his holy Spirit to them that afk him ?" Though
mankind have rebelled againft God, he is more
ready to hear their cries, and give his fpirit to
fan&ify and fave them, than the moft affectionate
earthly parent to fhew kindnefs to his child.

* John vii. 37.

Serm. 17.] Jhould be faved. 229

The gofpel is defigned as a remedy for human
weaknefs, equally as for human guilt. It is every
way adapted to the circumftances of the creatures
to whom it offers falvation. It is a fair tender of
pardon and peace, of life and happinefs to all who
hear its joyful found ; it not only opens thefe
bleflings to their view, but brings them within their
reach.

5. The divine benevolence is farther evident
from the exercife of forbearance towards in-
grates, who neglecl: and flight offered falvation.
God doth not foon enter into judgment with them,
but waits with much long fuffering ; repeats his
calls and warnings ; urges finners in various ways,
and by various means, to turn and live ; inwardly
by the flrivings of his Spirit, and warnings of con.
fcience ; outwardly by his word ; his providence,
and the voice of thofe whom he fends to " warn
the wicked from their way, and befeech them in
ChrifVs Mead to be reconciled to God."

The reafon of all thefe applications to finful
man, is that mentioned by St. Peter — " The Lord
— is long fuffering to us ward, not willing that
any fhould perifh, but that all fhould come to re-
pentance."

II. We are to conjider fome ahufes of the revela-
tion of divine goodnefs which is made to mankind.

There is no gift of God which depravity may
not abufe. The belief of the divine perfections,
efpecially of the divine mercy and benignity is of.
ten made the occafion of fin. Thofe whofe " hearts
are turned away from the Lord, when they hear

230 God willing that all Men [Serm. 17 .

the words of the curfe, are wont to blefs them-
felves in their hearts, faying, we fhall have peace,
though we walk in the imagination of our hearts,
to add drunkennefs to third." When called to
repentance, they banifh fear and lull themfelves
into fecurity, with the revelation of divine grace
and mercy which they find in the fcriptures ; mak-
ing that a favor of death, which was ordained to
be unto life — " With the Lord there is mercy ;
with him there is plenteous redemption ; with him
is forgivenefs ;" not that he fhould be feared, but
that his fear fhould be call off> and his terror not
make men afraid to fin — " God hath no pleafure
in the death of finners — judgment is his ft range
work — he will not enter into judgment — will not
deftroy the work of his hands." Thus mercy is
made to abforb the other divine attributes, and
finners emboldened in wickednefs. By fuch con-
fiderations they make themfelves vile without con.
cern. Some become fo hardened and unfeeling,
that the approach of death doth not alarm them.
By an habitual courfe of wickednefs, their con-
iciences are rendered callous, and they are infen-
fible both to fear and fhame, and continue fo till
death puts a period to probation, and feals them
up for eternity !

These confequences are not apprehended at the
entrance on a vicious courfe. The young (inner
defigns only to take fome youthful liberties, and
not to ftray very far away, or long to deviate from
the path of duty ; but the farther he goes in the
wrong way, the ftronger are his attachments to the

m* •

Serm. 17.] Jhould be faved. 231

pleafures of (in — the lefs his concern — the weaker
and more diitant his purpofes of amendment. He
never finds the more convenient feafon, which he
promifed himfelf at fetting out in the way of wick-
ednefs ; yea, the farther he proceeds in it, the great-
er is the difficulty of retracing his fteps, and turn-
ing back from his wanderings. Many who thus
turn afide from the path of truth, probably fettle
into a ftate of fecurity, and continue in it, till they
have time no longer.

Was man grateful, divine goodnefs would Jead
him to repentance ; but under the influence of de-
pravity, it hath a different effe£l — is made the oc-
cafion of more ungodlinefs ! What bafenefs !
" Sin becaufe grace abounds ! Whofe damnation
is juft ! How can fuch efcape ? The wrath of God
is revealed from heaven againft all unrighteouf-
nefs and ungodlinefs of men, who hold the truth
in unrighteoafnefs."

For (ins of ignorance, and thofe into which
men were furprized by unexpected temptations,
facrifices were ordered in the law, and pardon, on
certain conditions, promifed : But it was not prom-
ifed prefumptuous (inners. To them the law fpake
nothing but terror. " The foul that doth ought
prefumptuoufly — the fame reproacheth the Lord ;
and that foul (hall be cut off from his people. Be-
caufe he hath defpifed the word of the Lord, and
hath broken his commandment, that foul mall be
utterly cutoff; his iniquity (hall be upon him."*

* Numbers xv. 30, 31,

232 God willing that all Men [Serm. 17.

The perfon who lives in all good confcience
may hope in the divine mercy for the pardon of in-
voluntary errors : But with what face can the wil-
ful offender afk mercy of God ? No plea which is
not affrontive can he make before him — " Shall I
not vifit for thefe things, faith the Lord: And
fhall not my foul be avenged on fuch a nation as
this ?"

That awful threatening, or prophetic denuncia-
tion, " The Lord will not fpare him ; but the an-
ger of the Lord and his jealoufy fhall fmoke againfl
that man, and all the curfes written in this book
[ the law] fhall lie upon him," regards wilful fin.
ners, flattering themfelves with expectation of di-
vine favor.*

When St. Paul would magnify the riches of
divine grace in the falvation of the chief of Cnners,
he exemplifies it in himfelf — " Who before was a
blafphemer,and a perfecutor, and injurious — How-
beit for this caufe I obtained mercy, that in me firfl
Jefus Chrift might fhew forth all longfuffering, for
a pattern to them which fliould hereafter believe
on him to life everlafling." But he fubjoins an
alarming hint that thofe who fin wilfully, have no
reafon to ex peel: like mercy from God. " But I
obtained mercy becaufe I did it ignorantly in unbe-
lief." That no mercy would have been fhewn him
had he dene thofe things prefumptuoufly, is here
intimated with fufficient plainnefs. This deferves
the attention of thofe who fin prefuming on divine
mercy. Surely they cannot reafonably expect

* Deuteronomy xxix. 23.

S*rm. 17.] fwuld le fav'ed. 233

mercy from him " who is no refpecler of perfons,"
if Paul " obtained it becaufe he did chofe things ig-
norantly in unbelief." If this is duly confidered.
Will not prefumptuous Tinners' believe and trem-
ble ? Will they not perceive their hopes to be vain ?

2. Another abufe of the revelation of divine
mercy is the univerfal fcheme which is built upon
it. The text and fimilar paflages of fcripture are
alledged as evidence that none can be loft.

To help the argument, it is faid — " To be influx
enced to obedience' by fear is low and mercenary;
and God would not urge men to duty by fo un-
worthy a principle."

But was not fear of punifhment ufed as a guard
to innocence while man remained upright ? " In
the day thou eatefl thereof thou fhalt furely die.'"
Had the influence of fear, operating to duty, been
wrong God would nod have urged it as a motive
to obedience. " Let no man fay when he is tempt-
ed, I am tempted of God: For God cannot be
tempted with evil, neither tempteth he any man."
If God ufeth this as an argument to excite to du-
ty, it muft be a proper argument. That it is thus
ufed in all his word, admits no difpute. Every
teacher whom God hath fent to teach the way of
life, and perfuade men to walk in it, hath ufed it.
The divine teacher is not to be excepted — " Fear
him who is able to deftroy foul and body in hell,
yea, I fay unto you, fear him." And when he de-
lineates the procefs at the great day, after declaring
that the righteous and the wicked will be feparaL
ed from each other, the whole is clofed with t\

234 God, willing that all Men £Serm. 17.

iblemn declaration — " Thefe fhall go away into
everlafting punilhment, but the righteous into life
eternal."

To be influenced by promifes is no lefs merce-
nary than being driven by terror. And this is al-
io propofed as an incitement to obedience. " God
hath given us exceeding great and precious prom-
ifes, that by them we mould become partakers of
a divine nature."

Every infpired teacher hath called men to re-
pentance in the fame manner, and urged it by the
fame arguments. Proof is needlefs. To pretend
that application is not made, by divine order, to
the hopes and fears of mankind, is trifling — Yea
to pretend that they are not urged by the dread of
eternal punilhment, is to deny the molt obvious
truth.

And is there no caufe for this fear ? Doth God
frighten men with vain terrors ? Doth he threaten
evils which can never come ?

Or if this argument was necefTary to be ufed
with man before he fell, is it needlefs fince he hath
fallen ?

But God our Savior will. have all men to befaved ;
and fhall not that which he wills be effected ? Can
any thing contrary, to his pleafure take place ?

Much doth take place in this world, which, is
not pleafingto God; which he doth not will, or
approve. This may be predicated generally of fin.
" Sin is the abominable thing which he hates. —
He is angry with the wicked every day." Would

Serm. 17.] Jhould be faved. 135

he be angry, if all which is done was pleaGng in
his fight ?

God is holy. Sin is oppoiition to his nature,
forbidden by his law, and declared to be his ab-
horrence. To fuppofe that he fhould hate and
forbid fin, yet approve of it andbepleafed with it,
is abfurdity and folly.

God permits fin ; but neither wills nor approves
it. " Chrifl pleafed not himfelf."* Much is
permitted under his adminiftration, which he doth
not order, but forbids and abhors. Yea, God or-
ders fome things, as moral governor (in confe-
quence of other things done contrary to his direc-
tions) which are not pleafingtohim, confidered in
themfelves. " He doth not afflict willingly, nor
grieve the children of men" — But finds it necefla-
ry to afflict. Grief and forrow are known under
the divine adminiftration, and ordered out to mor-
tals by providential difpenfation. But thefe nat-
ural evils are always in confequence of moral
evil, which is not the effecl: of divine influence,
but arifeth from another fource and hath another
author. It arifeth from the abufe of powers which
were given for better purpofes. Where fin hath
gone before, forrows follow after ; but they are not
pleafing to the Supreme Governor.

The wickednefs of the old world occafioned the
deluge ; but it is impoffible to read the Mofaic ac-
count of thofe events, and fufpedl: that they were
pleaGng to Deity.

* Rom. xv. 3.

2$6 God willing that all Men [Serm. i'/~

We may make the fame remark refpetling the
declenfions of Ifrael and Judah and the judgments
which followed. " O thou fon of man. fpeak un-
to the houfe of Ifrael, Thus ye fpeak, faying. If
our tranfgrefiions and our fins be upon us, and we
pine away in them, how Should we then live ? Say
unto them, as I live faith the Lord Cjod, 1 have no
pleafure in the death of the wicked ; but that the
wicked turn from his way and live; turn ye, turn
ye, from your evil ways; for why will ye die. O
houfe of Ifrael ?"• By another prophet we find
God mourning over them — " How fhall I give thee
up, Ephraim ? How fhall I deliver thee, Ifrael ?
How fhall I make thee as Admah, and fet thee as
Zeboim ? Mine heart is turned within me, my re-
pentings are kindled together."

T at people continued in their fins andperifh-
ed in them : But will any who read thefe meflag-
es, fent them of God, conceive their crimes, and
the defolations which followed, when they had
filled up the meafure of their iniquity, to be pleaf-
ing to God, or the effect of divine order and in-
fluence ?

Will thofe who read our Savior's lamentations
over Terufalem, and the deiiruclion foon after
brought upon that city and nation, becaufe " they
did not know the time of their vifitalion," confid-
er thofe events as pleating to him ? His predictions
were verified — " their enemies caft a trench about
them, compared them round and kept them
.'■ on every fide — laid their city even with iW

* Eftckiel xxxiii. id.

Serm. 17.] Jkould be Javed. 237

ground, and her children within her ; not leaving
one fione upon another — Zion was ploughed like
a field" — vaft numbers perifhed in the fiege — ma-
ny were crucified after the city was taken — the ref-
idue fcattered among all nations, and the fword
drawn out after them ! The companionate Redeem-
er called thofe finners to repentance — warned
them of the evils which they would bring on them-
felves, by refufing the grace which he offered
them, and wept over them when filling up the
meafure of their guilt ! But when they had been
tried the appointed time, and continued obftinate,
till the divine patience was exhaufted, he entered
into judgment with them and gave them according
to their works.

Similar will be the event of perfevering ob-
flinacy in others. Man is placed here for trial —
endowed with powers fufficient to render him a
probationer; which implies capacity to ufe, or
abufe his powers. Theabufe is fin. The way of
duty is made known, needed afliftance conferred,
the reafonablenefs of obedience (hewn, and the in-
junction, "occupy till I come," fubjoined, but no
compulfion is ufed. Thus circumftanced, it is re-
ferred to man to choofe for himfelf.

God operates indeed en man ; but only as on
a free moral agent. Divine influences coincide
with human liberty. Thofe who are willing a'nd
obedient find mercy. Over fuch the Savior re-
joices, and their faith and love are rewarded with
the rewards of grace. But thofe who neglect fo
great Salvation, are leff to perilli in their fins.

238 God willing that all Men [Serm. 17.

That God can confiftently do other than leave
them to perifh, is to us unknown. It may be im-
pofiible to renew them by repentance — beyond the
power of Omnipotence to fave them !

The conditions of falvation are fixed : No
change can be made in them. " The impenitent
heart trcafureth up wrath. He that believeth not
fliall be damned. If we do not believe, yet God
abideth faithful ; he cannot deny himfelf." The
terms of acceptance with God are laid before us ;
the event depends on the choice we make.

Such we conceive to be man's fituation here :
Such the ground of the applications made to him
in the gofpel, and the promifes and threatenings
annexed to the propofals therein contained. On
no other, fuppofition do they appear rational. On
no other can we account for our Savior's declara-
tion that Sodom, had me enjoyed Capernaum's
advantages, would have remained till his day.*

Divine benevolence is great; but it will not fe-
cure falvation to gofpel defpifers : They " will
wonder and perrfh."

As the firft covenant had conditions annexed to
it, fo hath the new covenant. To pretend that
there are none — that man hath no concern to fe-
cure the divine favor, is to charge folly on God, in
all the overtures which are made to man in the
gofpel.

Life and death are now fet before us. We may
be faved, or we may perifh. Which will be our
portion depends on the effect which the propofals

* Matthew xi. 23.

Serm. 17.] Jhould befaved, 239

of grace have upon us. " To day if ye will hear
God's voice harden not your hearts. Behold now
is the accepted time ; behold now is the day of
falvation. Boaft not thyfelfof tomorrow; for
thou knoweft not what a day may bring forth.
Beware left you *deftroy a foul for which Chrift
died; and left you have occafion at laft to take
up that lamentation — " The harveft is paft, the
fummer is ended and we are not faved."

* Romans xiv. 15.

SERMON XVIII.

BalaJi s inquiries relative to the service of God;
and Balaam's answer, briefly considered.

Micaii vi. 6, 7, 8.

Wherewith shall I come before the Lord, and bow myself
hejore the high God? Shall I come before him zvith burnt
offerings, with calves of a year old ? Will the Lord be
pleased with thousands of rams, or with ten thousands of
rivers of oil ? Shall I give my first born for my trans-
gression; the fruit oj my body for the sin of my soul ? —
He hath shewed thee, 0 man, what is good : And what
doth the Lord require oj thee, but to do justly, and to love
mercy, and to loalk humbly with thy God?

As mankind are endowed with reafon, and pro-
fefs to be governed by it, their revolts from God
are practical criminations of him : Therefore his
expoftulations with his people of old, when they
forfook him and followed other gods — " What in-
iquity have your fathers found in me ? O my
people what have I done unto thee ? And where-
in have I wearied thee ? Teftify againft me."';:'

* Jeremiah ii. 5. Micah vi. 3.

SiRM. 18.3 Balak's Inquiries, (3c. 241

Israel as a people were going away from God,
and he condefcended to reafon with them, and
fhow them their ingratitude and bafenefs. To this
end, he reminded them of his pad care of them
and kindnefs to them, as a nation, from the time
of their deliverance from bondage in Egypt — " I
brought thee but of the land of Egypt, and re-
deemed thee from the houfe of fervarits" — After
juft glancing at that deliverance, he pafTes over
the wonders wrought for them at the red fea, and
in the wildernefs, and their numerous rebellions,
while he was leading them as a flock, and fupply-
ihg their wants by a feries of miraclee, and en-
larges on an event which took place on the bor-
ders of Canaan, the attempts made by Balak, the
king of Moab, to prevail with him to leave his
people and go over to him, and help him againft
them, and his faithfulnefs to Ifrael on that occa-
fion — " O my people, remember now what Balak,
king of Moab confulted, and what Balaam, the
fonof Beor anfwered him from Shittim to Gilgal;
that ye may know the righteoufnefs of the Lord."*

Balak's confutations, or inquiries, are con-
tained in the two laft verfes of our text : Balaam's
anfwer in the third. In Balak's inquiries we fee
the ideas which he entertained of God, and of the
fervice which he fuppofed would be acceptable to
him, and engage him to forfake his people, and de-
liver him from his fears on their account. Ba-
laam's anfwer corrects Balak's miftakes, and dif-
covers furprizingly juft apprehenfions of the true

* Numbers xxii. &c,

Gc

242 Balak's Inquiries, and [Serm. il

God, and true religion, though depravity prevail-
ed, and caufed him to counteract his convictions,
by advifmg Balakto meafures directly oppofed to
his fenfe of duty.

To open and explain this fubject is the defigri
of the following difcourfe.

It may be proper to premife that Ifrael did not
make war either on Moab or Ammon. Thofe
nations were defccnded from Lot, and Mofes was
forbidden to molefl- them in pofleffion of the lands
which God had given them. Moab might have
aad peace, and the friendfhip of Ifrael, but refuf-
ed it, and joined the confederacy againfl: them.
When the tribes of Ifrael reached the borders of
Moab. which lay in their way to Canaan, Balak
arid his people were intimidated hy their numbers,,
and by their martial appearance. They did not
therefore, fue for peace, but refolved to neglect no
meafures to fubdue and conquer them.

It was an ancient cuftom among the heathen7
at their entrance on a war, to devote the enemy to
deflruction, and folicit their gods to forfake them.
Balak thought this a matter of importance before
he entered into a war with Ifrael. This ceremo-
ny was commonly performed by the priefts, or
mirrifters of religion. How this had been in Mo-
ab we are not informed ; but on occafion before
us, the affrighted fovereign of that people, fent to
fome diflance for Balaam, a famous foothfayer, or
diviner, of whofe prevalence with the powers above
he had a high opinion, to be the agent in this bu>
finefs.

Serm. 18.3 Balaam's Anfwer. 243

Balaam was really a remarkable perfon ; few
more fo occur in hiftory. Few others had more
knowledge of the true God, or jufler ideas of the
fervice which he requires of mankind. But his
character will be developed in the fequel.

This renowned foothfayer refufed at firft to
liften to the invitation af the king of Moab, af-
figning a fufficient reafon for his refulal — " The
Lord refufeth to give me leave" — but when a fe-
cond embaffy arrived, more numerous and more
honorable, and with the proffer of great honors
and rewards, his ambition and covetoufnefs were
inflamed, and he refolved from that moment to
fecure them. The firft feems to have been only a
common embafly, and to have carried only the
ufual rewards of divination. We know what fol-
lowed. Balaam finned in afking a fecond time
for liberty to go and curfe Ifrael, when God had
once refufed him, and told him that they were
bleffed. He afked, however, and was in judg-
ment permitted to go, but only to act. agreeably to
divine direction which ihould be given on the
fpot ; but he went, determined to fecure the wa-
ges of unrighteoufnefs. Seeing his defign, God
met him in the way, and by a ftrange and miracu-
lous communication and warning, made him afraid
to curfe his people, and even compelled him to
blefs them altogether. But to come to our fubject*

I. We are to confider Balak's inquiries.—
Wherewith Jliall I come before the Lord ?

Balak had fo deep a fenfe of the danger which
threatened him, that he was ready to bring the molt

244 Balak's Inquiries, and £Serm. i8„

coilly facrifices, if they would avail to reader
propitious the God who had wrought fuch won-
ders in Egypt, and in the wildernefs for the falva-
tion of his people. He would offer all the cattle,
and all the oil of his kingdom, thoufands of rams,
and ten thoufands of rivers of oil ! Yea, he would
even offer his frfl born, the heir of his crown!.
Would not refufe the deareft of his offspring to
atone for his fin, and bring over the God of Ifrael
to be his God, in the time of his diftrefs !

Such were his propofals. We may obferve in
them feveral miftakes refpecting the fervice of God,
or the homage which is acceptable to him ; mif-
takes not uncommon among men. As,

First, a fuppofition that fins may be atoned
and mankind allowed to continue in them, if they
will come up to the price.

The country of Moab abounded with flocks,
particularly with fheep ;* it abounded alfo with
oil ; and Balak fuppofed that the divine favor
might be obtained by facrifices of this kind — by a
profufion of them — thoufands of rams, and ten thou,
fands of rivers of oil. He knewhimfelf a (inner —
he knew that he had taken part againft the God of
Ifrael ; had ferved other gods, who were his rivals.
But now he faw his need of the divine favor, and
he wifhed to purchafe it — at any price, to pur-
chafe it. He was ready to pay for his fins ; only
waited to know the price., and he would make the
payment !

* 2 King's iii. 4.

Serm. tS.] Balaam's Anfwer, 245

Not a word do we hear of his parting with his
fins and returning back by repentance.

Few left to the light of nature feem to have con-
ceived the necefliry of repentance, in order to ob-
tain the divine favor. For their fins, they mu ft
fome how, make atonement, and they would then
be forgiven, though they continued to commit
them ! Mankind have entertained different ideas
of what was neceffary to make atonement. The
more common idea hath been, that it was to be done
by facrifice; however they came by that idea. It
probably derived by tradition from the firft fami-
ly of our race. But there feems to have been a
general miftake refpectipg the defign of facrifice.
By thofe devoid of revelation, it hath not been
confidered as pointing to a divine facrifice, but as
having in itfelf an atoning virtue. So it feems to
Jiave been viewed by this Moabitifli prince.

Another miftake refpe&ing facrifices, which
hath been common in the world, is this — That
their value depends on their coft to the offerer.
This was a miftake of Balak. If common offer-
ings, and the ufual number of victims would not
procure the divine favor and atone for his fins,
he would offer more, and more coftly ones — thou-
fands of rams, and ten thoufands of rivers of oil /
Such a profufion of facrifices, of the fame kind, or
partly fo, with thofe offered by Ifrael, fo many
more they were able, coming out of the wildernefs,
to offer, he hoped would prevail to detach from
them their God, and buy him ffo to be his friend ?

S46 Bakk's Inquiries, and [Serm. i8„

But if not, if thefe were too little, he would fa-
crifice his offspring ! Give kisjirjl born for his tranfi
greffion — the fruit of his body for the fin of his foul f
A facrifice much more coflly, much more painful,
than that of all earthly treafure ! Surely fuch an
offering muft prevail !

Similar conclusions have not been very uncom-
mon ! The homage offered up to God hath been
eflimated by its coft to the offerer ! A circum-
ftance which adds nothing to its value. The val-
ue of what is done for God depends on its con-
formity to his orders. That its cofl to the offerer
enhances its value, in the divine eftimation, fup-
pofes him to be pleafed with the fufferings of his
creatures, and delighted with their forrows, than
which, nothing is farther from truth. " God griev-
eth not willingly — Judgment is his ftrange work."
Were it otherwife, the more reluctant the offerer,
the more acceptable would be the offering : But
God loves a cheerful giver; yea, he is fo pleafed
with this difpofition, that he accepts and rewards
it, where ability is wanting to carry it into a&ion.
" If there be firfl a willing mind, it is accepted."*-

The facrifices of old derived all their value
from the facrifice of Chrift, to which they pointed,
God had determined, when and how they mould be
offered. Additions to the number, or coft, added
nothing to their value, but had a contrary effect,
fpoiled and rendered them unavailing. Human
victims, the moll coflly, and therefore fuppofed by
the heathen, to be the mod efficacious, were fo far.

* 2 Corinthians viii. 12.

Serm. 18.] Balaam's Anfwer. 247

from having power with God to draw down his
blefling, that they moft certainly drew his cmfe
on all who offered them. This was one of the
fins of the Canaanites, which above all others, avail-
ed to bring the divine judgments upon them.
And when Ifrael fell into the fame fin, it kindled
the wrath of God againft them to their deftruc-
tion. This was the fin of Manaffeh, " which God
would not pardon."

Balak firfl propofed other facrifices— a profu-
iion of them ; but if they were not fufficient to a-
tone for his fins and procure the friendfhip of Je-
hovah, feems to have thought that the facrifice of
his firft born mutt avail !

Such were his blunders refpecling the nature of
that religion which would render him acceptable
to the true God. He feems not once to have thought
of repentance ; or if he did, he made no offer of
it— did not once propofe " crucifying the flefh
with its affeaions and lulls." He chofe rather to
facrifice all the treafures of his kingdom, and all
the members of his family, than part with his fins
and become holy in heart and life.

Such is the temper of depravity. The fervants
of fin are fooner perfuaded to make any other fa-
crifice than that of their lufts and corruptions.
And many foolifhly flatter themfelves that other
facrifices will avail to procure the divine favor —
that holinefs of heart and life are not indilpenfi-
bly requifite, but that fomething befide may be
fubftituted in its fjead. Countlefs examples of
this folly meet us in hiftory, and even in the hiito-

248 Balak's Inquiries, and [Serm. lo4.

ryof a church which calls itfelf Chriftian ! Yea,
which claims to be the only catholic church of
Chrift !

Thus did Balak miftake the nature of true re-
ligion, and confider it as confifting in that which
was foreign, yea, repugnant to its nature. Sucji
were his propofals which he fpread before Balaam,
and of which he required his opinion. Let us
hear then the anfwer of the Sage.

Balaam Was better inftru&ed : He appears to
have underftood the nature of true religion, and
clearly points it out to Balak, though he neglected
himfelf to conform to it. He hath Jhewed thee, 0
man, what is good : And what doth the Lord require
of thee, but to do juflly, and to love mercy, and to walk
humbly, with thy God ?

There is fcarcely a better definition of true re-
ligion to be found in the bible.

He hath Jhewed thee, 0 man, what is good. — From.
Balak's inquiry we fhould be ready to conclude
that he was ignorant of God and religion — that he
fuppofed that God preferred facrifice to juftice
and mercy — that facrifice would fupply their
pilace and render them of no account. Balaam
tells him that he had been better inftru&ed ; though
we know not where, or how. He hath Jhewed thee,
what is good ; and he appeals to Balak whether
this was not the cafe — What doth the Lord require
of thee, but to do juflly, and to love mercy, &c.

To do juflly — There is no true religion where
jullice is not received as a foundation principle.
«'I the Lord love judgment; I hate robbery for

Serm. j8.] Balaam's Anfzver. 349

burnt offerings ; and I will direct their work in
truth."* Fraudulent people may pretend to reli-
gion ; may make many and lo .g prayers, but their
religion is of no avail ; their facrifices are an abom.
ination.f Witnefs the fcribes and pharifees, who
received the greater damnation.

The next chara&erulic trait here given of the
good man, is the love of mercy. What doth the
Lord re quire of thee, but to do jujily and to love mercy ?

There is fomething particularly to be ob-
ferved in the language here ufed — love mercy. — It
m^y not be in every one's power to (hew mercy ;
but every man may, and every good man does love
mercy. To " feed the hungry and clothe the nak-
ed," are acts of mercy, but not in the power of all
men. Some are, themfelves wholly dependent on
the mercy of others for their own fupport.

Justice often reftrains and fets bounds to the
exercifeof mercy. The judge may be grieved for
the malefa£lor, and wi(h that he could fhew mer-
cy to him, but find himfelf obliged to condemn
him and fufFer juftice to take its courfe. The debts
which a perfon hath contracted may require all
his goods, or all his neceffiiies do not require. la
fuch cafes he is under obligation to {hut the hand
of charity, even againft the proper objects of it.
We have no right to defraud fome, that we may
fhew mercy to others. Juftice is a prior duty.
We are tied up to the difcharge of it — are bound
to do jujily ; whereas it is only required that we
love mercy. The love of mercy will difpofe us to

* Ifaiah lxi. 8. t I!ai*h i. %*, &c.

Hh

250 Balal's Inquiry, and [Serm. i3«

fhew mercy* where we have ability to do it with-
out violating juftice. Yea, it will caufe us to do
it with pleafure, rendering us like God, who " de-
lights in mercy."

Acts of mercy may proceed from other princi-
ples be fide the love of mercy, but thefe do not an-
fwer to the divine requirement. In the view of
him who fees the heart they are not characteriftic
of renovation, or a heart right with God.

The third particular here mentioned as confti-
tuting the frnithing part of the good man's char-
acter, is humility — that he walks humbly with his
God — that he is fenfible of his imperfection, and of
his need of mercy from God. This always makes
a part of the good man's character.

The good man, while he is ju ft to all, and while
kind and benevolent, and difpoled to do good to all,
as he hath opportunity and ability , retains a fenfe of
his defecls, of his remaining depravity — that he but
too often deviates from his own principles — that in
every thing he comes fhort of his duty. Therefore
doth he confefs himfelf " an unprofitable fervant"
— that he lays God under no obligation — yea, that
he lives on mercy — that all the good things which
he receives, are unmerited, the gifts of divine grace
— that was mercy denied him, and " the reward of
his hands given to him, it would be ill with him"—
he (hould be undone forever.

Such is the character drawn by the Eaflern
foothfayer in the lafl; verfe of our text : And it is
the perfect character of a child of God, in this
ftate of imperfection, trial, and improvement,

Serm. i8.] Balaam's Anfwer. §5*

where heispreffing on towards that perfe&ion which
he never attains till he " puts off the body, and is
clothed on with his houfe which is from heaven."
Then " the fpirits of juft men are made perfect ,"
and not till then.

" The fpirits of juft men"— The words are ex-
preffive, plainly implying that none who allow
themfelves in injuftice are the children of God —
that all the faints will eventually be found, to be
« Ifraelites indeed in whom there is no guile."

Thus did Balaam inftrua Balak, or remind him
of what God required. Balak did not regard him.
He could not be perfuaded to make fuch facrific-
es as thefe. He would give all the treafures of his
kingdom, and even the fruit of his body, to pro-
cure the favor of God ; but to facrihce his corrup.
tions, and put on thetemperof a faint! — Thefe
were hard requirements— he muft be excufed!
Therefore did he difmifs his inftriiclor, who hith-
erto had " fpoken only the word which God had
put into his mouth" — and went away though he
went forrowing !

The fame is the temper of too many others.
We may do much which God requires, may even
go beyond and do much which he doth not require,
and yet be nothing in religion. There mult be
the fpirit and temper of true religion. There can
be no commutation— Nothing will be accepted as
a fubftitute. We muft do jujlly, love mercy and walk
humbly with our God, or have no part in him. Noth-
ing without it will be accepted ; not even " giving
the body to be burned."

252 Brink's Inquiry, and [Serm. 18.

People may alfo have a good fpeculative ac-
quaintance with religion and yet remain devoid of
it. Such cafes fomctimes occur. Such an one
occurred in him who fpake fo well in our text.
Balaam appears to have had a perfect knowledge
of the nature of religion ; to have undertlood w hat
it was and wherein it confifled. He was fenfible
alfo of the importance of being found at laft to
have lived under the influence of it. Therefore
when looking forward to the period of his diffolu-
tion, did he utter that earneft wifh, or prayer —
" Let me die the death of the righteous, and let
my laft end be like hi>." Yet he was not a good
man ! his knowledge refided in his head : It never
reached his heart. " He loved the wages of un-
lighteoufnefs ;" lived and died under the govern,
ment of depravity and wickednefs ! He dared not
indeed to g < in direct oppoGrion to the letter of the
divine command — dared not curfe Ifrael with his
lips, though he longed to do it, and wifhed the
curfe to fall upon them, while he was bleffing them
and forerelling their future greatnefs. But he dar.
ed privately to advife Balak " to call a (tumbling
block before them" — To fend among them the
women of Moab, and feduce them to uncleannefs
and idolatry, in order to bring the curfe of heaven
upon them ! His advice was followed and partly
fucceeded ! Not to procure a victory for Moab,
but to bring the judgments of God upon Jfrael ;
twenty four thoulands of whom fell by the pefli-
lence which was fent to punith " their fin in the
matter of Peor." And more tragical events would

Serm. 18] Balaams Anjwtr. 253

probably have followed, had not Phinehas flood
up and executed vengeance on fome of the princi.
pal offenders, and thus turned away the anger of
the Lord from his offending people.*

•~<ro&<ycf(?ao0 —

Who can contemplate thefe things without af-
tonifhment ! Who confider the character and
conduct of Balaam and not be amazed ! That a
man fo inftrucled refpecling the divine character,
the nature of religion, and the confequences which
will follow human conduct here, mould dare to
fet himfelf deliberately to evade the divine law, as
wicked and artful men do human laws, furprifes
and confounds us ! Yet fo it certainly was in the
cafe before us !

We are not left ignorant of the confequences :
To him the " end of thofe things was death," eter-
nal death, for he died in rebellion againft God.
And he feems to have anticipated the event; when
fpeaking of the divine being, the true God and
Redeemer, he breaks out into that language — " I
fhall fee him, but not now ; I fhall behold him,
but not nigh."

We can form no judgment of a perfon's moral
ftate by his fpeculative knowledge of God and
religion. Knowledge in divine things is import-
ant ; on many accounts it is fo ; but it does not
enfure goodnefs of heart, without which we can-
not be faved ; we may have " all knowledge," yet
penfh in our fins. So it happened to Balaam,

* Numbers xxv. and xxxi. i6.

254 J3alak9s Inquiry, and £Serm. 18.

and probably to others befidehim. " If ye know
thefe things happy are ye. if ye do them."

But we are chiefly concerned at home — to
know our own ftate. Do we do jufly, love mercy t
and walk humbly with our God ? If thefe are found
upon us, happy are we ; but if any of them are
habitually wanting to us, we " are yet in our fins,
and the wrath of God abideth on us."

If any are difpofed to inquire with Balak,
Wherewith Jliall I come before the Lord, and how my-
f elf before the high God ? Let them attend to the
anfwer given by Balaam — if we add, reliance on
divine grace in Chrift, no better anfwer can be
given.

How far thofe of old were let into the gofpel
way of falvation we know not. Balaam expreff-
ed the temper of a child of God. Whoever pof-
feffed that temper relied on divine mercy, while
endeavoring to fulfil all righteoufnefs. Such would
refer themfelves to divine grace; and furely God
would not be wanting to them. He might lead
them by a way which they underftood not ; " but
would bring them to their defired haven, and un-
to God their exceeding joy. Their labor would
not be in vain in the Lord."

Dependence on divine mercy is ftill our duty.
Though favored with gofpel light, many things
are yet hidden from us. Let us therefore do ju/L
ly, love mercy, and walk humbly with God, and he
will guide us through the darknefs, and bring us
to the relt which he hath prepared for thofe who
love and ferve, and truft him here. For thefe

Serm. i 8.] Balaam's Anfwc7. $cc

there is no commutation. Knowledge the moft
perfect ; faith the moft miraculous ; and facrifices
the moft coftly, would all be of no avail. God
hath fhewnus what is good, and what he requires.
May we hear and obey. Amen,

SERMON XIX.

Confessing Chrift an indispensable Duty.

2 Timothy ii. 12.

—If we deny ki?n, he also will deny us.

1 HIS is predicated of Chrift, ; and looks for-
ward to the day when all mankind will Hand be-
fore him as their judge.

Denying Chrift is here declared to be a mortal
fin. Thofe found guilty of it will hear that fen-
tence — " Depart ye curfed !" But this is to be
underftood only of a perfevering denial of him.
Thofe who turn by a timely repentance, will find
mercy. This is true of every fin. But repent-
ance may be too late. It muft antecede death, or
it will be of no avail. The day of grace termi-
nates with life. From that period man ceafes to
be a probationer, and his ftateis unalterably fixed.

When the offers of pardon and peace are fent
abroad, fome will not hear. Who will receive,
and who reject the grace of life, is to us unknown.
Our expectations are often difappointed. Some

Serm. 19.] Conf effing Chrijt, (3c. 257

come to Thrift, of whom we had little hope ; others
cannot be perfuadrd, of whom our hopes were
flrohg. We have only to " preach Cbrift ; warn-
ing ev ery man, and teaching every man," and muft
lea^e the event.

Some live where the found of gofpel grace is
not heard. We are made to differ from them.
" To us is the word of this falvation fent." But
this doth not ftcure falvation to us. We muft
bear and obey. " If we negle£l fo great falva-
tion, we fhall not efcape."

Among the indifpenfable requirements of the
gofpel. is that of confeffing. Chrift. Himfelf hath
determined it. " W'hofoever (hall confefs me be-
fore men, him will I confefs before my Father
which is in heaven ; but whofoever fhall deny me
before men, kim will I deny before my Father
which is in heaven."*

Whvther the apoflle had this declaration of
oiir Savior's in his eye ; or it was revealed
to him by the holy Spirit, we are not inform-
ed ; but his language in the text is exprefs to the
fame purpose — If we deny him, h alfo will deny us.

These declarations have a particular reference
to the duty of appearing openly 10 be Chrift's dif-
clples ; elpecially in times of persecution when
Chriltian's are expofed to fufferings and death
for his fake. Even in fuch limes, confeffing Chrift
is a condi ion of being confefled by him. If wo
think this a hard requirement, and refufe compile
ance, we fhall have no part in him,

* Matthew :.
Il

258 ConfeJJing Chrijl [Serm. 19.

What are we then to undeiftand by conjejfing
and denying Chrijl.

Considering one of thefe may fuffice. The
text regards the latter. To this we will therefore
turn our attention.

Christ may be denied in words ; or in works ; or
by a perverfion of the. gofpel, caujing it to become
another go/pel. We will treat of each, briefly.

I. Christ may be denied in words.

As " with the mouth confeflion is made to fal-
vation," fo with the mouth we may il deny the Lord
who bought us." This is done by thofe who de-
ny that Jefus is the Chrift. Thus he was denied
by the jews, among whom he was born, and pall-
ed the days of his earthly refidence.

That people had many peculiar advantages for
knowing Chrift, and many fpecial evidences of
his truth. " To them were committed the oracles
of Go J." They had the prophets who teitified
of Chrift. To them did he appeal, and by them
call on the Jews to try his claims to the Mefliaf-
lhip — " Search the fcriptures; they are they which
teftify of me." That people alfo witnefTed his
miracles, " which were fuch as no man could do
Sxcept God were with him." They witnefifed the
wonders which attended his birth- — thofe which
attended, and followed his death — many of that
nation, who had feen his crucifixion, and the fold,
ier's fpear pierce his heart while he hung on the
crofs, faw him alive after his paflion ; and a fuffi-
cient number, moftly, if not wholly Jews, witnefT-
ed his afcention, Yet as a people .they rejected

Serm. 19.] an indifpenfalle Duty. 259

him, and continued in unbelief ! Not only denied
him before Pilate, but notwithstanding the teach-
ing and miracles of the apoftles, perfevered in
their denial of him, and periftied in it ! This was
foretold. Chrift warned them of the event of
their infidelity — " If ye believe not that I am he,
ye fhall perifh in your fins." But they would not
hear.

By the Gentiles the gofpel was more kindly re-
ceived. Though devoid of that knowledge of
God and true religion which might have prepared
them for the reception of if, when they witneffed the
mighty works, wrought by thofe who preached it,
they believed. Miracles are appeals to the fen-
fes of mankind. And when thofe who had wor-
fhipped dumb idols, beheld the wonders wrought
by the minifters of Chrift, they perceived that they
were fent of God, and became obedient to the faith.
Then did " many come from the eaft and weft,
and fet down in the kingdom of God ; while the
children of the kingdom were caft out." Chrifti-
anity fpread abroad. " The heathen were given
to the Son for an inheritance, and the uttermoft
parts of the earth for a pofleffion." For feverai
ages, mod who were educated in Chriftian lands,
and bleffed with revelation, profefied to believe
the gofpel. But in later ages there hath been a
falling away, agreeably to (he predictions which
went before, and many deny the truth of the gof-
pel, and reject it as fabulous.

II. Christ may be denied in \vorks. He is fo
by fome who in words confefs him.

qCo Conf effing Chrift [Serm. ig»

Those who enroll themfeTves amoncr Chrift's
difciples, thereby engage to be his followers. This
is enjoined and made a term of acceptance. " If
any man will come after me, let him denv him-
fe!f and take uo his crofs and follow me — whofo-
ever do;h not bear his crofs, and come after me,
cannot be my difciole."

To follow Chiifl is to cuhivate his temper, and
tread in his Heps. " Chi id was meek and lowiy
in heart." He did God's commandment It
was '• his meat to do the will of him that fent
him." Tho'e who are his difciples have learnt
of him. The fame mind is in them, which is in
him. When this divine temper is wrought into
the foul, it appears in the life. Thofe who have
his ipirit. walk as he walked.

Some call themfelves Chriflians, who do not
follow Child. But he doth not acknowledge them
to be his. He ranks them among thofe who deny
him. " Why call ye me Lord. Lord, and do not
the things which I fay ? Then are ye my friends,
when ye do all things, whaLfoever I have com-
manded \ ou."

Christ's name is blafphemed, when thofe who
call themfelves after him live in allowed wicked-
nefs. Sore are the wounds which he hath received
in the houfe of his friends." No other have been
fo deep and deadly.

But ;hofe who while they call themfelves Chrift's
friends, live like the wicked world, difcover their
hypoenfy — that they are not of Chrift's flock —
•' His flock hear his voice and follow him." Oih-

Serm. 19.] an indifpenfahle Duty, 261

ers may creep in unawares, but thev are not of his
fold. The apoftle fpeaks of thefe falle profeffors
in his epiftleto Titus.* '• I hey profefs that they
know God, bur in works they deny him, b?ing a-
bominable *nd difobedient, and unto every good
work reprobate. "+

Others deny Chrift by refuting toconfefs him :
c< For the refufal L> in woks to de iy him "

Under the former difpeniation certain duties
were enjoined as tokens of fubject-ionto die divine
Sovereign. To neglect them, was confidered as
breaking the covenant of God. " And God faid ro
Abram, thou (halt keep my covenant, thou ani thy
feed after thee. This is my covenant which ye
fhall keep between me and you. and thy feed after
thee: Every man child among you (hall he cir-
cumcifed. The uncircum cited mm child fhall be
cut off from his people ; he hath broken my cove-
nant."J An a tendance on the paffover was en-
joined under the fame penaltv. The perfon who
fhould neglect it, was ordered to be cut off fiooi
Ifrael. Every rite and ceremony enjoined in the
law was obligatory. To negleft them was to let up
th.j ftandard of rebellion ag-unft God — deny his
fovereignty — his right to give law. Thofe who
perfevered in negle&s. after warnings, were no more
to be confidered as his people.

Under th: gofpel difpenfaiion, duties of like im-
port are enjoined, and und.r the fame penalty.
The tokens of be onging to Chrift are commanded.
To neglecl them is to lejecl the Savior, and for-

* Titus i. 16. + Titus i. 16. t Genefis xvii. 9—14.

262 Cohfejing Chrijl [Serm. 19.

feit the benefits of an interefl in him. Among
thefe an open profeflion of faith in Chrift, is one
of the chief. So it was confidered by the apoftles,
and primitive Chriftians. They dared not negle£l
it when it coft every worldly comfort, and even
life. Neither was it a groundlefs fear which ex-
cited them to fo coflly a duty. Their Lord, had ex-
prefsly declared, that "whoever fhould be afham-
ed of him, before an evil and adulterous genera-
tion, he would be afhamed of them before his Fa-
ther, and before his angels."

If we attend to our context we fhall fee that the
apoftle has here a fpecial reference to denying
Chrift in this way — " Remember that Jefus
Chrift, of the feed of David, was raifed from the
dead, according to my gofpel : Wherein I fuffer
trouble as an evil doer, even unto bonds ; but the
word of God is not bound. Therefore I endure
all things for the elecl's fake, that they may obtain
falvation, which is in Chrift Jefus, with eternal
glory. It is a faithful faying, for if we be dead
with him, we fhall alfo live with him : If we fuf-
fer, we fhall alfo reign with him : If we deny him,
be alfo will deny us : If we believe not ; yet he abid-
eth faithful ; he cannot deny himfelf."

The apoftle perfevered though he fuffered the
lofs of all things, and incurred every indignity and
forrow ; and even when he forefaw the lofs of life,
in confequence of adhering to the Chriftian caufe
and continuing to preach the gofpel. When fome
who were concerned for him, would have diflfuad-
ed him from adventuring among the enemies of

Serm. 19.] an indifpenfable Duty. 263

Chnftianity, efpecially as his dangers and fuffer-
ings among them, were foretold by a prophet, ha
refufed their counfel and adhered to his purpofe,
though tenderly affected with their concern for him.
*' What mean ye to weep and to break mine heart ?
For I am ready not only to be bound, but alfo to
die at Jerufalem for the name of the Lord Jefus."
and when his laft conflict approached, apprized of
what was before him, he advanced without dif-
may — "I am now ready to be offered and the time
of my departure is at hand."

St. Paul might have avoided all the evils which
he endured becaufe he belonged to Chrift, by only
practically denying him : But he dared not deny
him. He knew the confequences which would
follow the part he acted. " If we fufFer we (hall
alfo reign with him ; if we deny him, he alfo will de-
ny us. Having refpect to the recompence of re-
ward," he preffed on, exulting in the profpect be-
fore him — " I have fought a good fight, I have
finifhed my courfe, I have kept the faith : Hence-
forth there is laid up for me a crown of righteouf.
nefs, which the Lord the righteous Judge, (hall
give me in that day."

" If to neglect profeffing Chrift, when it expof-
ed to fuch fufferings, was confidered as denying him,
and incurred the forfeiture of an interefl in him, will
it now be difpenfed with ? Now, when it expofeth
to no fuffering, or lofs ? When it both became the
raoft cheap and eafy of all duties ?

Are «he terms of acceptance with God in Chrift
changed ? Are they not the fame as formerly ?

2(64 Confcjjing Chrift [Serm. 19.

Doubtlefs they are eflenrially the fame. *6 There
is no refpecl of perfons with God." If to neglect
the badges of difciplefhip was formerly to deny
Chrift. it is ftill to deny him. Jf we deny him, he
alfo will deny us.

III. Christ may be denied by a perverfion of
the gofpel, caufing it to become anoher gofpel.

Soml of this dt. fcription were found in the prim-
itive chuich. Such were thofe who mad' Chrifl
the miniftVr of fin — who confidered the defrgn of
his oming, not to be *' to deftroy the works of the
de«il," but 'O render it fafe to live in fin and in-
dulge depravity. Such were thofe who held the
doctrine of th<= Nicolaitanes ; and the doctrine
of Balaam, which were probably neatly akin,
giving countenance to uncleannefs. Such were
alio thofe pretendedly enlightened perfons. who
claime 1 knowledge in divine things, fuoerior to
that <>f the apoflles, and taught bar chafti y, -*nd
temperance, and fundry oiher duties enjoined of
God, were not obligatory on believers. Thefe
aredefcribed by St. Peter aud Jude, as enemies of
Chrift.

In later ages the gofpel hath not been lefs cor-
rupted, by fome, who have called themfelves
Chiiftfans, It hath become in their hands, anoth-
er gofpel.

It may be difficult precifely to determine, all
who in this way deny Chrilt : But when themani-
feft tendency of any Icheme, called Chnflian, is to
lead to fin, render fecurein fin. or build the hope
or lalvaiion on any other foundation than the mer-

Serm. 19.] ah indifpenj able Duty. 265

cy of God, and merits of the Redeemer, it mult
lead to a practical denial of Chrifl. To the fac-
red ftandard mould every fyflem be referred.
Thofe which deviate efTentially therefrom, lead to
a denial of Chrifl ; and will produce a denial by
him before his Father in heaven.

REFLECTIONS.

If we do not miftake the Scriptures, thofe who
deny Chrift are without hope; and thofe who re-
ject, and thofe who neglect the gofpel, or refufe to
confefs the Savior, are to be reckoned among them.

Some are otherwife minded. •' If aperfon only
acts fincerely, no matter what his religious princi-
ples, (fay fome) or whether he hath religious prin-
ciples ; he will find mercy with God and be ac-
cepted of him ;" an opinion which is fpreading in
this liberal age !

We would gladly adopt it, and receive to the
arms of charity all who appear to act honeftly,
could we fee reafon for it. But, in our apprehen-
fion, the word of truth condemns thofe who deny
Chrift, and declares that they will be denied by
him before his heavenly Father. We read of dam-
nable herefies — of thofe who are given up to flrong
delufions that they mould believe a lie, that they
might be damned." — And find an exprefs declara-
tion, cutting off unbelievers from all hope. — " He
that believeth not mail be damned."

Whatever God may do with thofe who have
not the gofpel, thofe to whom it is fent mud be-
lieve, receive and obey it, or perifh in their fins.
This is fo plainly and exprefsly declared in the
K K

a66 .ConfeJJing Chrift, G#c [Sbrm. 19.

word of truth, that we wonder doubts fhould arifo
in the minds of thofe who believe it.

Nor is it lefs ftrange, that confefling Chrift fhould
be thought a matter of indifference. Scripture is
equally exprefs refpe&ing this matter, as the oth-
er. We have feen that under the former difpen-
fation, God's covenant and the tokens of it were
commanded, under penalty of excifion from his
people — That in the apoftolic age, Chrift was to
be conferled, under penalty of being denied by
him in the prefence of God. Thefe are not mat-
ters of doubt.

They are ftoney ground hearers who " are of-
fended when perfecution arifeth becaufe of the
word." Thefe bring no fruit to perfection.

If the terms of acceptance with Chrift are the
fame now as formerly : If they are not lowered
down from their original, a denial of him, either
verbal or practical, will fhut men out of his king-
dom.

It becomes thofe who have'a hope toward God
while fuch their Mate, to confider thefe things.
" It is a faithful faying — If we fuffer with him,
we fhall alfo reign with him : If we deny him, he
«lfo will deny us%"'

SERMON XX.

*th* Fear which terminates in the Second Death,

Revelation xxi. 8.

The fear Jul — shall have their part in the lake which burnetk
withjire and brimstone ; which is the second death.

1 HE terms on which only we can be Chrifl's
difciples are laid before us in the Scriptures, and
we are counfelled to confider them before we en-
gage to be his.

Though Chrift was born to be a king, his king-
dom is not of this world. He doth not perfuade
men with the profpecl: of great things here ; but on
the contrary warns his followers, that "in this
world they fhall have tribulation ;" pointing them
to another, as the place of their reft, and teaching
them there to expecl: the reward of their labors
and fufFering here. And here the faints in every
age, have " groaned, being burdened. Had God
provided nothing better for them, he would be a..
fliamed to be called their God.

±68 The Fear which terminates [Serm. 20»

The primitive Chriftians drank largely of the
bitter cup. All the apoftles, except John, are
faid to have fealed their teftimony with their blood.
John at an advanced age, died peaceably in his
bed at Ephefus. But he did not efcape perfecu-
tion here. When the revelation was made to him,
. he was in exile " for the word of God and for the
teftimony of Jefus. For his confolation, and for
the edification of the church, he was vifited in hjs
lonely (late, by the exalted Redeemer, who unveil-
ed futurity before him, briefly fketching the chang-
es which were to pafs over his people till the con-
fummation of all things. The vifion clofed with
the folemn, dreadful procefs of the great day, and
its confequences to the righteous and to the wicked !

The divine vifitant enlarged on the glories of
the heavenly ftate beyond any of the prophets who
had gone before. The defcription is clothed in
figurative, language, affording only a partial view
of " the glory which is to be revealed ;" fufficient
however to convince us, that " eye hath not feen,
ear heard, or the heart of man conceived the things
which God hath prepared for thofe who love him."

But who will be made to poffefs thefe glorious
things ? They are offered to all who hear the found
of ^the gofpel ; but conquering believers will only
attain them. Their contrail will be the portion
of others.

This life is a warfare, in which we are called to
contend with our own corruptions and with the
powers of darknefs — " He that overcometh fhall
inherit all things :" But thofe who are overcome,

Serm. 20.] in the Second Death. &6$

will have their part in the lake of fire — -which is the
fecond death.

To underftand the grounds of this conteft is
highly important. Miftakes here may be fatal.
To affift the inquirer, the characters of conquerors
and captives are drawn in the fcriptures. The
verfe of which the text is a part, mentions feveral
general characters of the latter kind, and deter-
mines their future portion — The fearful, and un-
believing, and the abominable, and murderers, and
whoremongers, and forcerers, and idolaters, and all
liars, fhall have their part in the lake which burnetii
with fire and brimflone ; which is the fecond death.

Ln the profecution of our fubjeci, only one of
thefe general characters will be considered — the
fearful.

Who then are intended by the fearful ? And
what is the fear which leads to deft'ruftion ?

Fearful, is a term feldom ufed to defcribe fin-
ners. It occurs, we believe, in no other fcripture.
Every kind of fear is not finful ; much lefs incon-
fiftent with a flate of grace. " The fear of the
Lord is the beginning of wifdom" — it difpofes the
fubjecl; of it to mind the things which belong to his
peace, and flee to the hope fet before him in the
gofpel. The fear of God is often ufed to defcribe
the good man, and given as a leading trait in his
character. It is noted in favor of Obadiah, the
fervant of Ahab, that he " feared • the Lord
greatly."

To have no fear of God before one's eyes, is ex-
preffive of great obduracy in fin ; of thelaft grade

$yo The Fear which terminates £Serm. &q9

of depravity. Yet in the text, the fearful, are men-
tioned as the firft rank of thofe who will have
their part in the burning lake ! What then is this
fear?

It may be of feveral kinds ; particularly — That
•which precludes irufl in God, and reliance on his grace
in Chrifl — that which operates to explain away the
law of God — that which puts men upon duty in order
to atone for fin — and that which fhrinks from the
hardfhips of religion.

I. The fear which leads down to the lake of fire,
may be that which precludes trufl in God and reliance
on his grace in Chrift.

Faith in Chrift, and reliance on divine grace
in him, are conditions of falvation. Where thefe
are wanting Chrift will not profit. Faith and re-
liance are united. The latter is dependant on the
former, and rifeth out of it. " He that cometh to
God, mull believe that he is, and that he is the
rewarder of them that diligently feek him."

The fearful and unbelieving are here fet to-
gether— the fearful and unbelieving fhall have their
part — Perhaps they are thus joined to intimate that
the fear intended precludes the faith to which ths
promifes are made.

The (inner who is the fubject. of this fear hath
fo deep a fenfe of the finfulnefs of fin, efpecially
of his own, that he is afraid to make God his hope
— afraid to look up to the throne of grace, or to
afk mercy of God. He would gladly flee the di-
vine prefense, like the firft guilty pair, when they
heard the voice of God walking in the garden af-

Serm. 20.3 *n th* Second Death. tji

ter their fall. When fear hath this effect, ie
drives the finner from the mercy which alone can
fave him.

" Christ came not to call the righteous, but
finners to repentance. He came to feek and fave
that which was loft." To finners, mercy is offer-
ed in him. Were we without fin, we fhould have
no need of mercy. If we flee from Chrift becaufe
we are finners, we flee the mercy which alone can
fave us, and put offered falvation from us ; for it
is offered us only in him. To drive finners away
from the Savior by fear, when he can hold them
no longer fecure in fin, is an old device of the
deceiver, which hath probably often fucceeded.

On fecure and awakened finners, different de-
lufive arts are praclifed. The former are perfuad-
ed that fin is a trivial evil, far from meriting eter-
nal punimment ; that God is not greatly offended
at it ; that it is eafy to obtain forgivenefs ; that as
we are required to forgive every offender who
faith, I repent, God will do the fame ; that it is
only to afk mercy, when we can fin no longer,
and it will be immediately granted ; fo that there
is very little danger in fin. But thofe who are
awakened — who fee the evil of fin, and tremble
for fear of God's judgments, are tempted to be-
lieve that divine juftice will only be exercifed, ef-
pecially toward them — that their fins are unpar-
donable ; their day of grace ended, and that they
have nothing before them but " a certain fearful
looking for of judgment." In fuch fuggeftion,
the defign of the tempter is to drive finners to def-

2j2 The Fear which terminates [Serm. 26.'

pair, and thus drive them away from Chrift. If
he avails to effect it, his end is gained ; for there
is falvation in no other. *

It is emphatically true of the defpairing Gnner,
that he " cannot go to Chrift for life." All who
go to him, believe him able and willing to fave.
Devoid of this faith none can go to him. There-
fore doth the fear which precludes faith lead down
to ruin.

II. Fear which operates to explain away the law
of God, hath the fame effect.

This is fometimes the effect of fear. Thofc
who believe that there is a God, and that the holy
fcriptures are his word, cannot feel fecure while
they confider themfelves condemned by his law,
and view themfelves as the objects of his wrath.

Therefore do the flaves of depravity endeavor
to explain away God's law — therefore to perfuade
themfelves that certain duties are not required —
that certain felf denials are not enjoined ; or that
there is fomething in their particular cafe which
exempts them from this or that, which is required
of others.

The cunning which fome difcover in finding
outexcufes and evafions, by which to cheat them-
felves and filence their confeiences, is affecting.
It (hews them to be the flaves of Satan, and fer-
vants of corruption, and that they love their maf-
ters, and refufe to go out free, when liberty is of-
fered.

When people of this defcription pretend to in-
quire what is their duty, their real defign is to

Serm. 20.] in the Second Death. 273

evade the obligations of it. And they often fuc-
ceed to perfuade themfelves that they are free
from the obligations of it. But few others are de-
ceived. The veil of the covering fpread over
their defigns and views, is opaque only to them-
felves ; to others it is tranfparent, and leaves them
without excufe.

Frequent inflances of this unfairnefs are vifi-
ble in the world. When people make themfelves
eafy and fecure, without " faith which works by
love and purifies the heart — without repentance
which mourns for fin as difhonorable to God, and
in itfelf an evil thing, and a bitter, and without
devotednefs to the fervice of God, as well as a re-
liance on his grace in Chrift, no matter what they
fubflitute in the place of thefe graces, all is of no
avail ; hope is built on the fand. That many of
thefe vain fubftitutes are to be found among men,
Who is infenfible ? When fear hath this effedl, it
leads down to the fiery lake.

III. Sometimes fear puts men upon duty in order
to atone for Jin and merit the divine favor. Afraid
of God's judgments, they fet themfelves to do com.
manded duties, and place their dependance on
thefe doings of their own.

Duties done by men have nothing meritorious
in them. The defign of many things which God
hath enjoined is to ferve as a fchoolmafter to
bring men to Chrift. None are intended to fave by
any virtue in them. By nothing which man can do
is God made his debtor. Neither doth ought
Ll

274 The Fear which terminates (JSerm. 26.

done by man recommend to the divine favor if
perverted and made the ground of hope toward
God.

The finner's beft recommendation to the divine
favor is a fenfe of his own demerit, which leads
him humble and felf abafed to caft himfelf on
grace in a mediator. His mod prevalent prayer
is that made by the publican — " God be mer-
ciful, to me a fmner." Sinners are invited to
the Savior, and encouraged to hope in him —
" Look unto me and be ye faved all the ends of
the earth. It is a faithful faying, that Chrift
came into the world to fave tinners." But he
faves only thofe who receive and trull in him.
If we go about to eitablifh our own righteoufnefs,
relying on our own doings as the ground of our
acceptance with God, he will give to us according
to our works — " Behold all ye that kindle a fire,
that compafs yourfelves about with fparks ; walk
in the light of your fire, and in the fparks that ye
have kindled : This fhall ye have from mine hand,
^e fhall lie down in for row."*

Nor that finners are to neglect the means of
grace, or indulge in fin. When God promifed
his church to give them a new heart, and caufe
them to walk in his ftatutes, he declared that thofe
bleflings Ihould be given in anfwer to prayer —
" Yet for this will I be inquired of by the houfe
of Ifrael to do it for them." And when the apof-
tle teaches how to feek renewing grace, he directs
to "lay apart all filthinefs and fuperfluity of
*Ifai*h.i, j«.

\

Serm. 20.] in the Second Death. 275

naughtinefs and receive with meeknefs, the in-
grafted word."

Saving grace is perhaps, never given till it is.
afked of God. Sinners are made to fee their need
of this divine gift and led to cry to God for it. It
is then when they afk that they receive. That they
fhall not afk in vain, is intimated with fufficient
clearnefs in the word of truth. " Whofoever fhall
call on the name of the Lord, fhall be faved. If
thou kneweft the gift of God — thou xcov.ldejl have
ajked of him, and he would have given thee living
water."

Yet the {inner merits nothing by any doirgs of
his. The true penitent is fenfible of it. He relies
on grace alone ; and afks mercy of God for the
fake of him " who died for his offences, and rofe
again for his juuification." He feeks in the ufe of
appointed means becaufe it is the way of duty, and
the way in which God is wont " to have mercy,
on whom he will have mercy ;" who are common-
ly chofen from among thofewho feek his face.

As fear puts fome on duty, it excites others to
that which is not duty — puts them on doing things
which are not required. Such are the pilgrimages
and penances of the Romanifls; and fuch thefe-
verities which fome others have pra&ifed on them-
felves with a view to atone forlin and render Deity
propitious.

These have no tendency to conciliate heav-
en. A curfe is more likely to follow them than a
blefling ; yet in this way fome have thought to,

276 The Fear which terminates [Serm. 20.

atone for fin and make peace with an offended
God!*

IV. There is yet one other kind of fear which
leads to deftru6lion — that which caufes men tojhrink
from the hardjhips of religion ; and decline the dif-
ficulties which lie in the way of duty.

Difficulties and temptations were not pecul-
iar to the firft ages of Chriftianity. St. Paul, af-
ter mentioning his own, cleclares them, in a meaf-
ure, common to all ChriA/s followers — "Yea, and
all who will live godly in Chrift Jefus, (hall fuf-
fer perfecution."

The trials and difficulties of the righteous are
divers, but none efcape them. Many arife from
indwelling corruption — many from an infnaring
world — many from Satan's malice and devices.

In fallen man there is a bias to error and wick-
ednefs. Not to fuffer his own lulls to draw him
away, and entice him to fin, requires great felf
denial.

From a wicked world temptations alfo arife and
difficulties fpring up. In this land, the enemies
of religion, have not power to kill and deftroy
the faithful ; but they have power to pour con-
tempt upon them. Cruel mockings may fevere-
ly try thofe who fear neither the gibbet, nor the
Hake. Thefe do try the people of God at this
day.

Neither do the powers of darknefs ceafe to
trouble and afflict — to aflault the faithful with their
temptations, and to lay fnares to entangle them,

* Vide Sermon on CollofTians ii- 8.

Serm. 20.] in the Second Death, 277

(i Your adverfary the devil, as a roaring lion, walk-
eth about, feeking whom he may devour." Satan's
devices are without number — his attacks are made
from every quarter; and he is often fo hidden
that it is difficult to difcover him. Sometimes he
affumes the mafic of religion — is " transformed
into an angel of light," the more effectually to
cover his dark defigns. Such is his enmity that he
is indefatigable in his endeavors to feduce and to
deftroy — fuch his craft and experience, that he is
wife to accomplifh his nefarious defigns : And a-
gainft the faints his rage is the greater, becaufe he
fcnoweth that his time is ftiort.

Here the people of God live in a ftate of war-
fare— conflict with many enemies and fuffer ma-
ny forrows. Often they are called to fuffer for
Chrift — becaufe they are numbered among his fol.
lowers and wear his livery.

If any of thefe things move us, if we are afraid
to encounter thefe hardihips, are difcouraged in
our Chriftian courfe and induced to turn back from
after Chrift, our fear will deftroy us — it will caufe
us to have our part in the lake of Jire — which is the
fecond death.

This hath happened to fome who have af-
fumed the Chriftian name, and for a time ap-
peared among Chrift's difciples ! They have for-
faken him.

There is an hour of temptation, which trieth
thofe who dwell on the earth ; many fail in the
trying hour. Attacked by enemies and a {faulted
by temptations, they yield themfelves ca^ives to

£78 The Fear which terminate! [Serm. 20^

their fpiritual enemies. This happens to fome
who had " heard the word and received it with
joy — in the time of temptation, they are offended
and fall away." Wanting courage to Hand on the
Lord's fide, when it expofes them to reproach and
fufferings. they fuffer themfelves to be overcome
of evil, and fall from their fledfaflnefs. Thefe are
Chriftians only in name. The real Chriflian pof-
feffeth a noble courage which raifeth him fuperior
to every trial, and enableth him to fubdue every
enemy. The ftorms of temptation beat upon him ;
but he ftands firm — refills the powers of darknefs
and his own corruptions — is moved neither by the
frowns, nor flatteries of the world. Like an emi-
nent faint of old, he " hath refpecl; to the recom-
pence of reward," keeps heaven in his eye, and
prefleth on in his way thither. " Through Chrifl
ftrengthening him, he doth all things and abounds
— holds out to the end and is made more than &
Conqueror."

To fuch " pertain the promifas — they over-
come— will inherit all things. God will be their
God, and they will be his children."

But thofe who cannot, " endure hardnefs as
good foldiers" — who faint, and fail in the day of
trial, fuffering the enemy to prevail, and them-
felves to be overcome, iC will lofe that which they
have wrought — others will take their crowns, and
they will have their part in the lake ofjire and hrinu
Jlone : Which is thefecond death.

SeRxM. 20.] in the Second Death. . 279

Thus we have feen who are intended by the
fearful, and their fad Hate. Influenced by fear
which drives them from the Savior; or leads them
to explain away God's law ; or drive them to du-
ty in order to atone for fin j or too timid to take up
the crofs and follow Chrift, they have no part in
him. They are afraid of mifery ; and their fear
indulged, will bring mifery upon them far beyond
their fear ! For " who knows the power of God's
anger."

Before us the door of mercy is yet open. We
are invited to Chrift for life. God hath no pleas-
ure in the death of finners. He is ready to receive
the returning prodigal. His arm is not fhortened
that it cannot fave. He offers pardon and peace
to the chief of finners. The deeper fenfe we have
of fin, the more we abhor ourfelves for fin, the
more welcome to his grace.

Weary and heavy laden finners are particular-
ly invited to the Savior. He will not fend them
empty away. As the returning prodigal was re-
ceived by his father, fo is every repenting finner,
by his Father in heaven. When the prodigal re-
folved to return with, a " Father I have finned —
the father faw him a great way off," and all his
bowels yearned over him — " he had companion,
and ran and fell on his neck, and kiffed him" —
bid him a hearty welcome — lavifhed the richeft fa-
vors on him, and called all to rejoice at his return.
In like manner our heavenly Father receives the
returning penitent. This is the fpirit of the par-
able.

a8o The Fear which terminates [Serm. 20,

Fear not then, ye who mourn in Zion. Come
empty and naked as ye are, and fall down before
an offended God, with, " Father I have finned —
God be merciful to me a finner." Come thus to
God, and call yourfelves on his grace in Chrift,
and his grace will be fufficient for you. We are
warranted to promife you a kind reception.

Let none think to hide their fins by excufes or
palliations. They are all open to the divine eye.
*' There is no darknefs, nor fhadow of death where
the workers of iniquity may hide themfelves."
Neither let any think to atone for their fins by do-
ings of their own. The blood of Chrift is the on.
ly atonement. Our belt fervices are polluted with
fin. Let us endeavor to fee our fins as they are,
renounce them all, and repair to the mercy of God
in Chrift. There is a fulnefs of merit in Chrift,
and a fulnefs of mercy in God. There we may
truft and not be alhamed.

Let none be difcouraged by the difficulties
which lie in their way, or faint under the hard-
fhips of the crofs. If God calls us to trials he
will fupport us under them — yea, if we make him
our hope, and are not needlefsly wanting to our-
felves, he will make us more than conquerors ; he
will make us triumphers in Chrift. But if we fear
to enter the lifts againft our fpiritual enemies or to
endure ought to which we are called in the way
of duty, whether it be contempt, fufferings, or
lofs, we fhall bring greater forrows on ouiTelves
by fhrinking back in the day of trial, than by preiT-
ing forward, and bearing all which duty requires.

Serm. 20.] in the Second Death. 281

Our forrows, if we abide faithful, and are not mov-
ed away from the hope of the gofpel, will be only-
temporary ; and under thepreffure or them, we
fhall be fupported by Omnipotence ; but if we
draw back, and refufe to deny ourielves, fainting
in the day of trial, our farrows and fufferings will
be eternal, and as fuch as Omnipotence can only
inflia !

M

M M

SERMON XXI.

tfhe Ends of Family Institution, with observa-
tions on the Importance of Education.

MALACHI ii. 15.

An d did not he make one ? Yet had he the residue of the
Spirit. And wherefore one ? That he might seek a god'
ly seed.—

TOWARD the clofe of the Babylonifh captiv-
ity, religion revived among the Jews. Several
zealous and able reformers were raifed up and
advanced to power, whofe influence was blefled
to call back that people from their declenfions,
and prepare them for mercy. But the effect of
their labors was only temporary. When they
were gene off the ftage, the people again apofta-
tized, neglected the worfhip and ordinances of
God, and became vicious and corrupt. This
prophet, who lived feveral ages after their return
to Canaan, was fent to reprove their irreligion and
the immoralities, which abounded among them,
and had infe£led every order of mtn9

Serm. 2i.] The Ends of Family Injlitution. 283

One of the fins then rife in Ifrael, was a family
fin. Family contentions, which frequently ter-
minated in divorces, were become common.

Divorces were permitted to the Hebrews, "for
the hardnefs of their hearts, but it was not fo
from the beginning."

Larger communities are all made up of fami-
lies. Evils therefore which afFe6t the latter, can-
not but affect the former. Were all the families
which compofe an empire divided and unhappy,
the empire would be fo.

It is alfo worthy of notice, that the fir ft rudi-
ments of character, which render good or bad, and
caufe people to be bledings or curfes in fociety,
are commonly begun in thofe nurferies of our
race. The bias there given, feldom wholly wears
off ; it is generally carried, in degree, through
life. Probably many of the evils which afflicted
the Jews in the days of this prophet, had their or-
igin in the cradles of the nation. He was there-
fore directed to ftrike at the root of evils, and by
endeavoring toreform the fmallerfocieties,of which
the larger were compofed, to reform the whole.
With this view he led back the minds of thofe
among whom he miniftered, to the origin of fami-
lies, and declared the merciful defign of the Moft
Kigh, in their inflitution — That he might feek a god'
ly feed.

Seeking a godly feed is not the only defign. It
is however a principal defign, and will be chiefly
regarded in the following difcourfe.

284 The Ends of Family Injlitution. [Serm. 2i#

On e thing defigned is the comfort and advantage
of the feveral members of thefe little communities.
But to the attainment of thefe ends, they mull
keep reflectively, in their places, and act faithful-
ly in them. The heads mull live together in harmo-
ny, and unite in ordering the common affairs of the
fociety ; and the inferior members muff fubmit to
their authority, and do the duties of their ftations.

Human happinefs greatly depends on the tem-
per and conduct of thofe who are connected in
the neareft relations, and live together. Suppofe
trouble abroad, yet if one hath peace and friend-
fhip in his family, and finds order and affection at
home, he will not be very unhappy. He will
often " retire to his fecret chambers, and fhut the
doors about him, till the evils are paft." But the
houfe divided againft itfelf, is a fcene of confu-
fion and trouble. Contentions there, are like a
continual dropping.

The man who hath affluence and honor ; who
is refpected or envied abroad, is but a wretch, if
his retirements are unquiet ; if his family connex-
ions are peevifh and difagreeable, and the inferior
members rife in rebellion and refufe obedience to
his reafonable requirements, or neglect the duties
of their ftations. Fidelity and affection in the near-
eft relations, yields the greateft temporal felicity ;
the want of them occafions the moft pungent
grief which is experienced in life ; that which
arifes from fenfe of guilt excepted.

The part acted by every member of a family,
3ife5ls the whole. None can rejoice or mourn

Serm. 21.]] The Ends of Family Inflitution, 285

alone. All participate in the joy or grief. All
are affected by the difcharge, or neglect of rela-
tive duties : Joy and forrow keep pace with them.
Neither are the evils which arife from thefe
abufes to be avoided by celibacy, without incur-
ring others of a ferious nature. Man is formed
for fociety. An help meet was neceflary even in
Eden. To have remained alone would have
rendered an earthly paradife a tirefome place.
Therefore was a fuitable companion given of God,
to crown the joys of innocence.

The comfort and advantage of the members is
manifeftly one defign of family inflitution ; but
where the duties of the feveral relations are neg-
le&ed, or counteracted, the ends are frustrated,
and the bleffing changed into a curfe. " It is
better to dwell in the wildernefs than with a con-
tentious and angry woman." And the woman
who inftead of a kind and virtuous companion, is
joined to a tyrant, or a man of Belial, mull have
forrow upon forrow, till death comes to her relief.
But the defign of family inflitution expreffed
in the laft claufe of the text — That he might feek
a godly feed, will be chiefly attended to.

We are here taught that God made one, and
only one to be man's companion and helper — that
he might feek a godly feed. One is neceffary for
this purpofe ; more would rather hinder than help.
With one there is a joint intereft ; more would
caufe divifions.

To anfwer the ends propofed, the connexion
mull be for life. It mull not be left to the par-

286 The Ends of Family Inflitulion. [Serm. 21.

ties, or either of them, to diflblve it at pleafure,
as the Jews of that age contended. This liberty
the prophet fhews to be contrary to the fpirit and
defign of marriage. He obferves that though God
had therefidue of the Spirit — all power, and could
eafily have made many, he made only one, to be
the companion and helper of man — that this in-
dicated the defign of marriage to be an indif-
foluble connexion, which was ordained to con-
tinue till death. This which is intimated in
the text, is confirmed by our Savior in his reply
to the Pharifees who queftioned him on this fub-
je£L*

In farther difcuffing our fubject, after a few de-

fultory obfervaticns on the importance of education, ef

pecially parental education, zue fhall inquire in what

xvays, and by what means parents are required to feek

a godly fed.

Much culture is necefTary to man's attaining his
proper rank in creation. This mould begin at
an early period, and naturally devolves on par-
ents, who, by providential appointment, are
guardians of the infancy and childhood of their
offspring.

Brutes need no inftruftion in order to fill the
places defigned for them of the Creator. Neither
do they mjed example. Inflincl fupplies their pla.
ces — teacheth all which they need to know; and
teachttli pi feffcly. The feveral kinds of beads
and buds, (hut out from their dams, and fecluded
from '.heir own fpecies, acl according to their na-

* M«td«W xix. 3 — 10.

Serm. 21,] The Ends of Family Injlilulion. 287

tures, in the fume manner, as though brought up
with them — difcover the fame difpofitions — ufe
the fame methods of feeking their food, and pro-
viding for themfelves and their young — and ex-
prefs themfelves in the fame language, or by the
fame notes. Nature left to herfelf, refpecling ev-
ery thing which belongs to them, is a fufhcient,
yea an infallible inftru£tor. Some of the brutes
may be taught to mimick man ; others to know
and ferve him; but thefe are foreign to their rank.
Every thing, properly belonging to them, is taught
by nature, independent of man. Had man never
exifted, fome of them might have lived and filled
their places in creation without him.

Bur man, the head of this lower world, re-
quires particular attention. His mind requires
more than his body. Should man come forward
to acl his part here, with only the1 fame kind of at-
tention which nature teacheth the brute to be-
ftow on her young, what would he be? How
would he appear ? Suppofe fome favage horde to
attend only to the bodies or their offspring, dur-
ing infancy and childhood, and then fend them
abroad to follow nature! — Uncultivated nature!
Living at large like the brutal inhabitants of the
foreft ! Can we form an idea of ought more mock-
ing ? Surely fuch a people would be more brutal
than the brutes !

To prevent thefe dreadfuls, and render man the
noble creature for which he is deiigned, happy in
himfelf, an honor to his Creator, and a bleffing
among God's works, are the ends propofed in ed-

2 88 The Ends of Family lnjlitution. [Serm. 2i.

ucation. Thefe ufually originate in that culture
which is begun by parents. The foundation of
honor or infamy, ufefulnefs or mifchief, happinefs
or mifery, is commonly laid in the morning of
life. The impreflions then made, are deep and
lading ; the bias then given to the mind, goes far to
form the character of the man. We fee therefore
the goodnefs of God in an inftitution which hath
fuch important objects in view — which is defign-
ed to plant in infant minds the feeds of virtue,
and form mankind for ufefulnefs and hon-
or.— And wherefore one ? That he might feek a god-
ly feed.

This work would have been incumbent on man
had he retained his firft eftate. It would then
have belonged to parents to cultivate the tender
mind and direct it in right ways. Marriage was
inftituted before the apoftacy, of which a princi-
pal defign is that mentioned in the text : For the
prophet fpeaks of man in his original flate. In
innocence man had his work afligned him — was
made for action. Idlenefs would have conflict-
ed no part of his felicity, had he remained upright.
When he came out of the Creator's hand, he was
" put into the garden to drefs it and to keep it."
His difpofition to idlenefs may have been occafion.
ed by the fall. Had man retained his maker's image,
it is not probable that young minds would have
received habits of virtue, and been imbued with
knowledge, without parental aid — that initinet
would have fupplied the place of inftruclion, and
fuperfeded the ufe of it.

Serm. 21.] The Ends of Family Injlitution. 289

Had man remained upright his whole work
have been diverfe from that which now employs
him. The earth would have required little cul-
ture— none which would have wearied its inhab-
itants. The mind, free from every corrupt bias,
would have been open to inftruclion, which would
have flowed from the parent and been received by
the child, with delightful eafe and joy. Man de-
voted to the fervice of God, would have devoted
his all to God, efpecially his offspring. Then to
have poured knowledge, and efpecially the knowL
edge of God, into the placid docile mind of the pi-
ous youth, what delight would it have given to the
foul glowing with divine love !

Since the apoltacy, children are the joy of par-
ents. With all their depravity and perverfenefs,
which greatly lower down the comfort parents
would otherwife occafion, they love them next to
life, and fee their improvements with peculiar joy.
Efpecially doth the godly parent rejoice to witnefs
in them good things toward the Lord — religious
difpofitions — concern to know and ferve God, and
become a godly feed, " He hath no greater joy
than to obferve his children walking in the truth."
Had man retained his firft eftate, his joy of this
Hnd would have been full. He would have train-
ed up a holy, happy progeny—" a feed to ferve
the Lord."

In the prefent flate of human nature, the raif.

ing of a godly feed, is more difficult, but not left

neceffary. Endeavors to this end may be even

more fo. Man left from his childhood, unin-

N N

290 The Ends of Family Injlitution. £Serm. 21.

ftructed and unreftrained, to follow his natural
bias, would become a monlter among God's crea-
tures ! Therefore the importance of parental faith-
fulnefs, as divine honor, and human happinefs
are regarded.

SERMON XXII.

Parental Duties considered and urged.

Malachi ii. 15.

And did not he make one ? Yet had he the residue of the
Spirit. And wherejore one ? That he might seek a god-
ly seed.

SOME general observations on the importance of
education, efpecially parental education, were
made in the preceding difcourfe. We are now to
confider the ways and means by which parents
are to feek a godly feed.

Only general directions can here be given.
Much will be left to the difcretion of thofe con-
cerned.

Some of the principal parental duties are, Dedi-
cation of their children to God, followed by infiruc-
tion — reflraint — good example, and prayer.

We fhall treat on each of thefe briefly in their
prder.

1. Of dedication of children to God. By a godly

feed, children confecrated to the fervice of God,

and fet apart for him, is commonly intended. This,

292 Parental Duties. £Serm. 22.

implies fome rites of confecration. Thefe there
have been, probably, from the beginning ; though
we have no information what they were, till the
days of Abram.

Before the flood we read of " fons of God'*
who married " the daughters of men ;*■ a fad un-
ion which led to the univerfal degeneracy of
mankind. The " fons of God" are fuppofed to
have been the defcendants of Seth ; " the daugh-
ters of men," to have been of the family of Cain.,
But why the diftinction of " fons of God, and
daughters of men ?" It arofe, no doubt, from ex-
ternal differences. 1'he former had the feal of
godlinefs fet upon them, whatever that feal might
be ; and were trained up to attend the worfhip
and ordinances of God — they were vifibly of the
houfehold of faith ; none of which were the cafe
with the latter.* That the former were all re-
newed, and children of God by regeneration, is
not probable — they are termed fons of God, on
account of their covenant relation to him.

♦Tenders of pardon and life were made to the whole human
race, through a Mediator, and the church at firft included the
whole family of Adam ; but this did not long continue. Cain, en-
raged that his offering was not accepted, flew his brother, and
" went out from the prefence of the Lord" — left his father's houfe,
in which God was worfliipped, and where his ordinances were ad-
mi niftered— call: off religion, and taught his children to difregard it.
His progeny were not deficient in worldly wif <om. They cultivat-
ed the arts of life, and made improvements in them, as appears from
the (ketch of their hiftory given by Mofes.f But they were with-
out God in the world ; having caff off his fear, and the apprehen-
sion of Ivs prefence, and their accountablenefs, which often follow
the dereliction of the divine inftitutiohs.

•f Gcncfis iv. 17 — 22.

Serm. 22.] Parental Duties. 293

So the polterity of Jacob were called " the
children of God — the people of God — a holy feed
— a royal priefthood," becaufe of their external,
nominaldiftinclions. Thefe appropriate terms con.
tinued as long as they remained God's vifible peo-
ple, and had the feal of his covenant fet upon
them, though they had fo corrupted themfelves as
to be even worfe than the heathen. And Jerusa-
lem is called the holy city even after it had filled
up the meafure of its wickednefs by murdering
the Lord of glory.*

From the days of Abraham, we know the feal
of God's covenant, and how parents have been
required to dedicate their offspring to him, as a
vifible fign of their being confecrated to his fer-
vice, and as a bond on parents to train them up in
his fear. And thofe who have been of the houfe-
hold of faith, and been duly inftructed, have con-
fidered themfelves obliged to difcharge thefe du-
ties ; nor have they neglected them.

2. Dedication mufi be followed by inftrublion.
Parents muft cultivate the tender mind — inftil the
principles of virtue — infufe the knowledge of God,
and of the duties due to God and man. This is a
matter of the greateft importance. If youthful
minds are not imbued with knowledge and virtue,
they will not remain blank ; the void will be filled
with that which tends to mifchief, and leads to woe
and infamy.

When we look among pagans and favages,
we are {truck with their vices and follies, which

* Matthew xxvii. 53.

294 Parental Duties. [Serm. 22.

raife bur difguft, or excite our pity. But who
hath made us to differ from them ! Is it not that
divine Sovereign who " divided to the nations their
inheritance, when he feparated the fons of Adam,"
who caft our lot among the civilized and enlight-
ened, who having been taught, of God, taught us
the way of happinefs ? Had we been born among
heathens, we mould probably have been heathens ;
if among favages, mould not have differed from
them — fhould have gloried, perhaps in thofe refine-
ments in cruelty, which they confider an accom-
plilhment, but which we fhudder to hear related.
It is not probable that we mould have had native
difcernment fufficient to have raifed us above our
fellows- — to have enabled us to difcover their delu-
fions and the abfurdity of their views. Had we
been denied revelation, we mould probably have
been ignorant of our fallen ftate and need of a
Savior, and might have " perifhed for lack of
virion."

How far God might have pitied our neceffary
ignorance, we know not ; but we can now difcern
no way of falvation, except by faith in Chrift, with
repentance from dead works. Now, the knowl-
edge of thefe, and the neceffity of holinefs of heart
and life, we have received, not by immediate rev-
elation, but from our fellow men. And molt of
thofe who receive them, to faving effedt, receive
the firft impreflions in early life ; receive them
from thofe with whom they are converfant in their
tender years. The forming mankind to virtue,
and rendering them a godly feed, depends much on

Serm. 22.] Parental Duties. 295

the means then ufed with them, and the bias then
given to the mind.

3. Restraint is alfo necejfary in the morning of

tip.

By nature man is inclined to evil. This difpo-
fition originated in the apoftacy and defcends to
the whole race, rendering them untraceable and
unteachable — eafily fufceptible of bad impreflions,
and indifpofed to good ones. It appears and op-
erates at a very early period of life. " The wicked
are eftranged from the womb ; they go aftray as
foon as they are born fpeaking lies. Their poifon
is like the poifon of a ferpent ; they are like the
deaf adder that ftoppeth her ear." —

Such declarations are not indeed to be under-
ftood literally. None are aftual tranfgreffors, be-
fore they are capable of moral action, which is the
ftate of the new born infant. He cannot fpeak
lies who hath not yet attained the power of fpeech.
The poifon of human depravity may, however be
compared to that of the ferpent, which begins in
its formation, and discovers itfelf when firft capa-
ble of a&ion. We fee the effects of depravity in
the child, while reafon is yet weak and only bud-
ding forth. It is one of the firft appearances in
the progrefs of a human being from infancy to
manhood. When thefe are difcovered, reftraint
fhould begin. Parents who feek a godly feed,
fhould no longer delay to counteract the corrupt
difpofition, and endeavor to give the young crea-
ture, committed to their care, another and a better
bias.

2g6 Parental Duties. £Serm. 22*

But, alas! Parental affection too often degene-
rates into weaknefs, and giving way to natural per-
verfenefs, fuffers it to take its courfe; the confe-
quences of which are often fatal to peace and hon-
or in after life ; perhaps in that alfo which is to
come. It is of primary importance that reftraint
fhould hold back the young agent from that which
is evil ; and as far as may be, prevent him from
affociating with- the vile, who difregard the voice
of confcience and harden themfelves in fin.

Suitable correction to imprefs an early fenfe
of the evil of fin, and praife to encourage and al-
lure in the paths of virtue, are alfo acts of kind-
nefs to the unexperienced creature who is entering
on the war of life, and coming forward to act its
part among enemies and temptations, and thus to
prepare for honor or infamy, joy or mifery eternal.
Though no fruit of this kind attention may im-
mediately appear beneficial confequences com-
monly follow ; though fometimes at a later period
than was expected ; yea after expectation hath
ceafed.

4. Example is another mean of fee king a godly
feed.

Good example is particularly incumbent on all
who are exalted to rule, whether in larger, or
fmaller communities. In the hiftory of Ifrael we
obferve the morals of the nation commonly agree-
ing with thofe of the governing prince. Nor was
this peculiar to that people ; it holds generally, in
a confiderable degree, of every other. The man-
ners and morals of all who live in fociety, ufually

Sbrm. 22.] Parental Duties. zgy

take a tinge from thofe of their rulers. This is
particulaily the cafe with fmaller focieties; efpe-
cially with families. Children often imbibe the
fentiments, learn the manners, and catch fomewhai:
of the tempers of thofe with whom they live, as
well as learn their language. Do we feek a godly
feed ? It concerns us to be careful what examples
we fet before the youth who attend us.

Youth watch and obferve adults, efpecially
thofe to whom they look up as friends, and whofe
love and kindnefs they daily experience. Adults
are difpofed to think favorably of thofe who fhew
them kindnefs. From the view of a child, it hides
every fault. That a thing was done by a refpecl.
ed parent, juftifies it to a child, however criminal
it might appear in another.

The temper and conduct, of a benefactor, make
a deeper impreflion than his words, and have more
influence on the judgment of thofe entering on life.
Even little children feel the force of our Savior's
rule of judging—-" By their fruits ye {hall know
them." Every thing confpires to prejudice chil-
dren in favor of parents, and to difpofe them to
follow their examples. Bad example is in them
efpecially feducing. Children generally follow it,
where it is fet before them. Coinciding with their
natural bias, precept and counfel are commonly
loft upon them, if taught by parental example to
do evil. It is therefore of the greateft importance
efpecially to the members of a family, that the
head (hould " behave himfelf wifely in a perfect
O o

*g3 Parental Duties. £Serm. 22.

way, and walk within his houfe with a perfect
heart."

5. Prayer, efpecially family prayer is another
means offeeking a godly feed.

This duty is important, as it tends to folemnize
the heart, and produce a ferious and devout temper;
and as it tends to draw down the divine bleffing
on thofe who attend it.

When children witnefs a parent daily look-
ing up to heaven, and fervently imploring
the divine bleffmg on himfelf and them — when-
they hear him humbly conferring fin, and its de-
merits, and imploring^pardon — when they obferve
him devoutly thanking God for exiftence, for con-
tinuance in life, and for all its comforts — when
they hear him afking grace to help and divine di-
rection and guidance — when they fee him befieigng
the throne of grace for the Holy Spirit to renew
and fanctify thern, enable them to do every du-
ty, fill them with love to God and man, enable
them to bear injuries and requite them with kind-
nefs, yea, to be good and do good — to make them
faithful unto death and then to receive them to the
rnanfions of glory, and are called to join in thefe
folemn addrefies to heaven, What other lcffon is
equally inftruclive ? What hath fo direct a ten-
dency to folemnize the heart and imprefs it with
the moft juft and weighty religious fentiments ?
In this view, family prayer is of vaft importance.
If attended as every ferious perfon may attend it,
cannot be wholly without effect:, and hath often
the happiell effect.

Serm. 22.I Parental Duties. 899

It is not great talents, or fhowy gifts, tut feri-
oufnefs, folemnity and fervor, which render pray-
er prevalent with God and beneficial to man, as a
means of exciting to other duties, and producing
religious awe and reverence.

This duty is alfo important, as tending to draw
down the divine blefiing on the devout worlhipper
and on his connexions.

Every good gift cometh down from God ; but
his gifts are ufually bellowed in anfwer to prayer—
" Ye have not becaufe ye afk not — Aik, and it

{hall be given you for every one that afk-

eth, receiveth." — Spiritual mercies are feldom
given but in anfwer to prayer ; and feldom long
denied to earneft peifevering prayer. This is the
fpint of one of our Savior's parables.* and the
purport of many paflages in the word of God.

And when a perfon hath omitted nothing in his
power to make his children wife to falvation, what
fo natural, whatforeafonable, as to bring them to
God, and pour out his foul before him, for his
bleffing upon them ? And what fo prevalent with
" him who heareth prayer ?"

It is ftoried of Auguftine, who lived in the
fourth century, that though the fon of an emi-
nently pious mother, he was a very vicious youth
—that a Chriftian feeing him pars in the ftreet,
fpake of him as an abandoned character, with
whom it was difgraceful to affociate — which anoth.
cr hearing, obferved, that he was the child of fo ma-
ny prayers, that he ceuld not believe that he would ht

■'■'• Luke xviii. 1, &c.

goo Parental Duties. [Serm. 2*.

loft — nor was he loft. Thofe prayers were heard.
He was called of God, and like Saul of Tarfus,
rnade a chofen veflel to bear God's name to a
fcoffing world, and do much in the caufe of the
divine Redeemer.*

The fervent prayers which godly parents offer up
for their children, afcend like the pray crs and alms of
good Cornelius for a memorial before God. When
fincere and perfev^ring, they return not empty.
They often draw down the divine btefling on thofe
for whom they are offered up. If they fail through
filial obflinac}' and perverfenefs, they draw a blef.
ling on themfelves, to their eternal joy.

These are fome of the ways in which parents
ihouldfeek a godly feed. But, alas ! Thefe duties
are much neglecled ; therefore the declenfion of
religion, and the prevalence of vice.

Those who enter into covenant with God, bind
themfelves to difcharge thefe duties. Others are
riot devoid of obligation to do the fame. They
are duties which rife out of the parental relation,
and are indiffolubly connected with it.

Parents have a fondnefs for their children, and
wi{h th ir felicity. But do not fome who believe
them made for eternity, take care only for the
mortal part, which after all their care muft ere
long become food for worms, and turn to dufl !
Are there not parents who neither dedicate their
children to God, nor teach them his fear, nor

;' iVitherfpoon's Sermon on Education.

Seam. 22.] Parental Duties. 501

walk before them in the right way, nor commend
them to the divine mercy ! Cruel parents ! Un-
happy children ! How difficult, how dangerous
their fituation ! By nature difpofed to error — af-
faulted by fubril enemies, whofe temptations fall
in with their natural bias, and are ftrengthened by
the conduct of thofe whom they love as friends
and revere as guides ! Little chance have fuch un-
experienced and unfufpetling creatures to efcape
the fnares which furround them ! Dangerous, and
almoft defperae is their fituation !

Perhaps the endiefs mifery of fome may be
greatly chargeable on thofe who under God, gave
them being ! A ffe&ing thought ! It concerns par-
ents to think on thefe things. If they confider,
they muft feel their obligation to fcek a godly feed,
and be afraid to neglecl; it.

And let pious parents be perfuaded to labor and
not faint in the difcharge of the duties which they
owe to God, and the young immortals committed
to their care. Though their counfels may be con-
temned, and their prayers feem not to be regarded
by him who hath power to change the heart, let
them not be difcouraged, but perfevere. " Thofe
who fow in tears (hall reap in joy." Though the
feed lie long under the clods, it will not be loft,
but fome how, bring forth fruit.

The counfels, warnings, and examples of faith-
ful godly parents commonly make fome impreflion
on the children who affc6t to difregard them. The
moft dilfolute have their ferious moments; their
pangs cf remorfe and terror. At fuch feafons their

302 Parental Duties, [Serm. 22.

parents* warnings, prayers and tears recur to their
minds, and feem to rife up before them. This oft-
en happens after parental labors have ceafcd ; and
after the impreflions they might have made, were
fuppofed to have been effaced, they fometimes
produce happy effects.

Few children who have been dedicated to God,
taught to know and ferve him, and the confequen-
ces which will follow their conduct here, and wit-
nefled their parents' deep concern, and earneft cries
to God in their behalf can forget them — they mufl,
they do, at times, affetl them. While any thing
of this nature remains, there is hope.

Some, who in early life, feoff at warning and
counfel, are afterwards brought to repentance :
And fuch often teltify, that impreflions made by
parental faithfulnefs in their tender years, were tha
means of their awakening and amendment. This
mould encourage thofe whofe children give them
little hope, to perfevere in the difcharge of duty.

" The Lord faid of Abraham — I know him, that
he will command his children and his houfehold
after him, and they mall keep the way of the Lord,
to do juftice and judgment, that the Lord might
bring upon Abraham that which he hath fpoken of him."
What ? The richeft and mod Lifting bleflings —
becaufe " he would command his children — to keep the
way of the Lord."

" It is not a vain thing to ferve God. Then —
(when he maketh up his jewels) fhall ye rerum
and difcern between the righteous and the wick-

o

ed ; between him that ferveth God, and him that

Serm. 22.3 Parental Duties. 303

ferveth him not." In no other way can we ferve
him more acceptably than by following Abraham's
example — " commanding our houfeholds to ferve
the Lord," and fetting them the example. Whofo
doth it, " (hall in no wife lofe his reward."

And happy the youth who fecond the endeav-
ors of their parents to render them a godly feed.
Such " will find life and obtain favor of the Lord."
Here, they rejoice the hearts of thofe who love
them, and fmooth the rugged path of age.. The
years which to others have no pleafures in them,
are not devoid of comfort to thofe who witnefs fil-
ial piety and hope to live again in a godly off-
fpring. Such parents rejoice in death, and their
godly feed, will rejoice with them forever, in heav-
enly manfions.

Jptzryr-

yv^sf

SERMON XXIII.

"The Blessing of God on Filial Piety*

Jeremiah xxxv. 19.

Therefore thus saith the Lord of hosts, the God of Israel,
Jonadab,the son of Rechab, shall not want a man to stand
before vie forever.

ISRAEL were greatly depraved before the days
of this prophet, who was fent to reprove and call
them to repentance. The prophet faithfully dif-
charged his trii'ft ; but labored to very little erFech
The chiefs of the nation were offended at its warn-
ings and predictions — rofe up againfl him — fliufc
him up in prifon; yea in a dark dungeon, where
he fank in the mire ; and even fought his life!
He was not, however difcouraged. He continued
" to warn the wicked from his way, that he mould
turn from it. None of thefe things moved him."
This was not the only meflenger fent of God to
warn that people — he fent to them all his fervants,
the prophets ; but they would not hear. The Jews of
that age nattered themfelves, that God would nev.

Serm. 23.] The Btefing of God, £$c. 305

er enter into judgment with them. " He might
pour his fury on the heathen ; but they fhould
efcape — their place and nation would never feel
the effects of his wrath, or become the the.itre of
his judgments — they were his people — neceffary to
his honor — he was their God ; and would con-
tinue their God, whatever their character, or con-
duB."

The prophets warned them of their miftake—
told them that the judgments of heaven hung over
them — that their city and fan£tuary would be de-
stroyed, many of them perilh in the war, and the
relidue be removed into ftrange lands, there to?
ferve their enemies — " but they feemed to that de-
generate people as thofe who mocked, and they be-
lieved them not."

There is a certain grade of depravity whicli
feoffs at warnings and laughs at the (bakings of
God's fpear ! When this hath become the general
eharacler of a people, defolating judgments are
near. Thofe who conceive mercy to be the only-
attribute of Deity; or the only attribute which he
can flfcercife torvards them, are commonly deaf to
warnings. Sure evidence that they are given up
of God — that his fpirit hath ceafed to drive with
them. Rarely are thofe brought to repentance
who entertain fuch views of God. Perhaps never,
unlefs their views of him are changed. They have
no fear of God before their eyes. If mercy ab-
forbed every other attribute, there could be no
place for fear. And of what enormity are thofe
incapable who have loft the fear of God ? Sucbt
Pp

306 The Elejfing of God [Serm. 23..

corruption of principle is the bane of practice, and
prelude of ruin and wretchednefs. The hiftory of
the Hebrews, and the hiflory of mankind, confirm
the truth of this remark.

This prophet having long warned his charge to
no purpofe, is here directed to apply to them in
another manner — to try to fhame them into con-
trition, by fetting before them the part afted by a
particular family which dwelt among them — the
Rechabites, who had for ages religioufly obeyed
the injunctions of one of their anceftors, left prob-
ably as his dying charge.

Some of that progenitor's requirements feemed
rigorous, but being the order of a refpe&ed ances-
tor the family confidered them as obligatory ; nor
could they be perfuaded to violate them in any
particular, though publicly invited to it by a
prophet.

It may be proper here to make fame inquiries rela-
tive to thefe Rechabites — io the perfon whofe charge
they conceived Jo binding ; and the nature and defign
of the charge.

The Rechabites are faid to have been a branch
of the Kenites, and to have defcended from Ho-
bab, the fon of Jethro, Mofes' father in law.*

While Ifrael were encamped at the foot of
Mount Sinai, that Midianitifh pried, or prince,
vifited Mofes, bringing with him, Zipporah, the
wife of Mofes and her children, who had been fent
to her father's as a place of fafety, during the
doubles in Egypt. Not long after, Hobab, the fon

* Vide Henry and Brown's Dictionary.

Ssrm. 23.] on Filial Piety. 307

of Jethro, appears to have been wich Ifracl in the
wildernefs ; and he was invited to go with them to
the land of promile, and take his lot among them,
and was promifed an equal fliare of bleflings with
the feed of Jacob — " If thou wilt go with us, it
ihall be, that what goodnefs the Lord fhall do unto
us, the fame will we do unto thee." At firft Ho-
bab declined, but he eventually complied ; as his
defendants were among the Hebrews after their
fettlement in Canaan, and they continued among
them, and remained a diftinft family, down to the
captivity.

One branch of thefe Kenites was denominated
from Rechab, an illuftrious chief of the houfe of
Hobab ; who had a fon, or defcendant, named
Jonadab, or Jehonadab, as his name is fometimes
written. Jonadab was renowned for wifdom and
piety. He flourifhedin the days of Jehu, almoft
three centuries before the Babylonilh captivity ;
and was fo famed for fan£Hty and attachment to
true religion, that only being feen in his company-
was a recommendation to the regard of its friends.
Therefore was he treated with refpe& by Jehu,
while he pretended a regard for the true God —
therefore was he taken up by that prince into his
chariot, and made his partner in the deftruclion
of idolatry. Such was the man who left this charge
to his defcendants, which was fo facredly regarded
by them, for fo long a term.

This was a remarkable family. Another who
have paid equal attention to the orders of a depart-
ed progenitor, and in which none of the members

go8 The Blejfing of God [Serm. 23.

appear to have degenerated from his virtue, is not
perhaps to be found in the annals of mankind !
But our furprife will increafe if we attend to the
nature of the charge.

The prophet was directed to gather the whole
family of the Rechabiles — bring them into the
houfe of the Lord — fet wine before them and in-
vite them to drink. He obeyed ; offering them a
treat, as a family known and refpe&ed inlfrael.

This was not done to tempt them, but to re-
prove the Jews, who reforted in great numbers to
the temple; though they had call off the fear of
the God there worfhipped. God knew, and had
probably informed the prophet, that the wine
would be refufed. It was refufed, and the reafon
afligned — " We will drink no wine; for Jonadab,
the fon of Rechab, our father commanded us, fay-
ing, Ye fhall drink no wine, ye, nor youribns for-
ever. Neither fhall ye build houfe, nor fow feed,
nor have any : But all your days ye (hall dwell in
tents; that ye may live many days, in the land
where ye be ftrangers."

Some of thefemay feem to be ftrangereftriclions;
but they fpeak the piety of him who laid them, and
his regard to the eternal, if not to the temporal in-
terefls, of his pofterity. The prohibition feems to
have been the fame with the law of the Nazerites.
Wine is doubtlefs here ufed in a large fenfe, for ev-
ery kind of flrong drink. " Wine was given to
make glad the heart of man." He is allowed to
ufe it with temperance and fobriety : But fo many
*bufe it to their own hurt, and to the injury of fo-

Serm. 23.] on Filial Piety, 309

ciety, that it is rather a curfe, than a bleffing, to
the world. Seeing the evils which refulted from
the abufe — the devaftation of men and morals,
which it occafioned, this good man, from love to
his offspring, warned them wholly to abftain
from it. And what evils would many others have
avoided, had they confidered the counfel as given
to them, and like this family, religioufly regarded
it ? The ravages of intemperance, exceed thofe of
the fword ; and the moral evils it hath occafioned
furpafs defcription !

But why the other reilri&ions included in the
charge ? Why muft the defcendants of Jonadab be
denied the comfort of warm and convenient dwel-
lings, and refide in tents through every feafon of
the year, to all generations ? Why mult they pof-
fefs neither fields nor vineyards, which were al-
lowed to others, and promifed to Ifrael, as part of
the bleffing, when they mould fettle in Canaan ?
. Peculiarities unknown to us, might render
it proper for them to fubmit to felf denials to
which others are not called. What they were we
prefume not to determine.*

Mankind are exceedingly prone to fet up their
reft here, and promife themfelves permanent dwell-
ings on this rolling ball. Could this man of God
perfuade his pofterity that this was not their home,
and engage them to feek another country, that is,
an heavenly, and lay up their treafure there,
whatever felf denials it might coft them, it mult

* Ms, Henry undertakes to affi;n the reafons of all thefe injunctions,
but as none can be afligned which arc not merely conjectural, we c!.ooie rath-
er to leave each one to maHfl bis own i o:ik* ^ i may find occauon.

gio The BkJJing of God [Serm. 23,

have been, on the whole for their advantage.
This might be the general deGgn of his counfel.

But whatever might be the defign, admirable
was the effect. The whole family feem to have
liflened to his advice, and for many ages to have
obeyed his voice ! " Thus have we obeyed the
voice of Jonadab, the fon of Rechab our father,
in all that he charged us — and done according to
all that he commanded us !"

This was not faid only of themfelves, who then
flood before the prophet, but of the whole family,
from the time the charge was given, down to
that day. There is not the fmalleft probability
that a numerous family would inquire after, and
find out a code of rules and regulations which had
been given nearly three centuries before, and all
take it on them to obferve them, if they had
been neglected by their fathers, down to their
time. They had doubtlefs been obferved with
punctuality from the days of Jonadab. Then-
ar fwer to the prophet implies it. This had been
known in Ifrael. Therefore were they brought
into public view, and made the occafion of a fol-
emn rebuke of that favored, but ungrateful people
who had difregarded the injunctions of an infinite
God ! This was the end propofed in bringing the
Rechabites into the temple at this time, and gave
occafion to the record here made to their honor,
and to the blefiings promifed them from above.

Some may laugh at the fingularity of this
flrange family — may confider it an evidence of
weaknefs to pay fuch regard to the filly rcquifi-

Serm.23*] on Fitial Piety. 3 1 1

tions of a fuperftitious anceftor — deny themfelves
fomanv comforts — make themfelves fo lingular —
engage thofe with whom they married to conform
to the rules of their houfe, and infl.il the fame in-
to their children from generation to generation !
But whatever we may think of them, it is manifefl
that this fuppofed weaknefs met the divine appro-
bation. The prophet fpeaks of them with honor;
blefleth them in the name of the Lord, andde-
clares, in his name, that their filial piety fhall not
go unrewarded. " And Jeremiah faSd unto the
houfe of the Rechabites, Thus faith the Lord of
Hofts, the God of Ifrael, Becaufe ye have obeyed the
commandment of Jonadab your father, and — done
according to all that he commanded you : There'
fore, thus faith the Lord of hofls, the God of Ifrael,
Jonadab the fon of Rechab, fhall not want a man to
fland before me forever."

These are not fimply expreflions of appro-
bation, but contain invaluable promifes. They
are made in the language of the old teftament, but
to thofe bleffed with gofpel light, their meaning is
not obfcure or difficult. The promife fecured the
continuance of this family, and a fucceffion of
men of piety and virtue in it as long as God's peo-
ple continued — They mould never want a man to
Jland before the Lord — to ferve him. That family
had no office at the temple, but in a courfe of reg-
ular devotion, they flood before God, to minifter
unto him. This fhould continue — they fhould
remain a religious family. Men of piety fhould
always be found among them.

312 The Bleffing of God £Serm. 23.

When the prophet had laid thefe matters before
the Jews, he made the application, and denounced
the judgments of God againft them, unlefs they
turned by repentance. " Thus faith the Lord of
Hofts, the God of Ifiael, Go, and tell the men of
Judah, and the inhabitants of Jerufalem — Will ye
not receive inflru6tion to hearken to my words ?
Saith the Lord. The words of Jonadab, the fon
of Rechab, that he commanded his fons not to
drink wine, are performed; for unto this day they
drink none, but obey their father's commandment :
Notwithstanding I have fpoken unto you, rifing
early and fpeaking ; but ye hearkened not unto
me."

The prophet then proceeded to remind them
of the warnings which had been given them, and
the means vvhich had been ufed with them, and to
denounce the judgments of God againft them —
" Thus faith the Lord of Hods, the God of lfrael,
I will bring upon Judah, and upon all the inhab-
itants of Jerufalem, all the evil that I have pro-
nounced againft them ; becaufe I have fpoken un-
to them, but they have not heard ; and have
called unto them, but they have not anfwered."

If we confider the flate of that people, and the
advantages which they had negledied and abufed,
we fhall be convinced that their guilt was attended
ed with many aggravations — no other people had
fo many advantages and means of information >
and few befide were equally depraved."

The family of Rechab might rife up againft
them and condemn them. That family had been.

Sfrm. 23.] on Filial Piety. £icj

long obedient to a man like themfelves — the Jews
had been difobedient to the God who is above.
Jonadab was dead — if his defcendants difregarded
his injunctions, he might have no power to punifh
their difobedience ; but the God of Ifrael lived—
was acquainted with all their crimes, and able to
punifh their fin upon them. Neither doth it ap-
pear that the Rechabites had ever been reminded
of the orders of their progenitor, or their obliga-
tion to obey him ; but the Jews had been often re-
minded of their duty ; in the ftated, and ordinary
means of grace they were daily reminded of their
obligation to obey God ; and he had alfo fcnt all
his fervants the prophets, to call them to repent-
ance; neither had God required fuchfelf denials of
his people, as Jonadab of his pofterity — yet Jona-
dab had been obeyed, and God had been difobey-
ed ! His people "would not receive inftruc^;ion.,*
Therefore were his judgments executed upon them,
agreeably to his threatenings ; and they are left on
record for our inftru&ion. " Now thefe things
happened unto them for enfamples ; and they are
written for our admonition, upon whom the ends
of the world are come."

REFLECTIONS.

I. In the part a&ed by the father of the Re-
chabites, we witnefs the concern of a good man,
that his children mould mind the things of relig-
ion. That good man did not icruple to lay hea-
vy burdens on his defcendants, and cut them off
from many temporal enjoyments, if it might ferve
to keep them humble, and caufe them to Jland be-

Or>

• -

314 The Blejfmg of God [Serm. 23,

fore the Lord. He chofe rather to have his family
poor, than to have them proud and vicious.-—
Hardships which might ferve to keep them mind-
ful of their fituation here, hejudged advantageous :
Therefore the charge he left with them.

Pious parents do not generally leave fuch
things in charge to their children. They do not,
however, neglect the concerns of religion, or leave
their families ignorant of them, or their obliga-
tion to regard them. They teach them to fear
the Lord, and live in all good confcience before
him.

II. In the hiflorical fketch here given of the
Rechabites, we fee how good people of old, were
influenced by parental authority — how they con-
fidered themfelves bound to remember and obey
the injunctions of religious anceftors, as they wifh-
ed the blefnng of God. Where fuch injunctions
aredifregardeditis an evidence of great depravity.

Sad inftances of this kind we fometimes witnefs
in this degenerate age. We fometirnes fee godly
parents, who had labored before in vain to render
their children truely religious, fpend their laft
hours in urging them not to receive the grace of
God in vain — fee them with deep concern, and
with their dying br« ath, charging them to mind
the things of religion, and not reft until thev rnve
found the Savior. Though at firft fome impref-
fion feems to be made, it often foon wears off, and
the warnings and counfels of thofe who loved
them as their own fouls, are forgotten and Reg-
lefced !

Serm. 23.J] on Filial Piety. 31$

Could thefe things be forefeen, fenfe of duty-
would only extort fuch admonitions from a pious
parent, at the folemn period of his departure; for
like a neglected gofpel, they are M a favor of death
unto death," to thofe who hear them !

But this is not always the cafe. No means
have a more direct and powerful tendency to awak-
en the fecure, and excite the attention of the care-
lefs, than the dying concern and counfel of the
faints. Perhaps no other means are oftener bleff-
ed to this end. This leads us to obferve,

III. That the part we aft here may have con-
fequences, long after we fhall have gone off the
flage. This venerable Kenite left a folemn charge
to his pofterity ; but who could forefee the efFe6t ?
There was little reafon to expect, that his descend-
ants would regard it, and be advantaged by it for
centuries ; yet it feems to have been the cafe ! His
counfels, ftrengthened by his example, made an
indelible imprefiion, and were means of diftin-
guiftiing his family for many generations !

This mould encourage others to follow his ex-
ample— to charge their children to " keep the
way of the Lord, and walk in his ordinances and
commandments blamelefs." Who knows that his
pofterity may not imitate thofe of this man of
God ? And for as long a term ? Who can deter-
mine that his good example, and counfels may
not do good on earth, when his body fhall be
mouldering in the grave, and his foul rejoicing in
the prefence of his God,"

316 The Blejfingof God [Serm, 23,

On the other hand, there is more than equal
reafon to expect that a parent's bad example will
be no lefs extenfively influential to mifchief.
Many are feduced to their ruin by the contagion
of evil example ; nor is any other more perni-
cioufly prevalent than that of a parent, or progen-
itor.

Be it then the concern of all who fear the Lord
to charge their children to fear him, and to fet
them the example of " Handing before the Lord."
So to do, is to fow the feeds of virtue and piety.
A harveft may follow, even after expectation hath
failed. If no other advantage accrues, the faithful
will deliver his own foul ; he may be the occafion
of delivering others ; of " converting finners from
the error of their ways ; faving fouls from death,
and hiding multitudes of fins."*

IV. The honorable mention made of the Re-
chabites, and the bleflings promifed them, mould
influence children to liften to the pious counfels
of their parents, and attend the duties which they
confider important, and charge them to attend, es-
pecially at the clofe of life.

That the godly when on the verge of eternity,
are divinely influenced to warn their friends, and
predict the good or evil before them, was an opin-
ion which prevailed among the ancients. There-
fore the facred attention paid to their dying words,
and fcrupulous regard of their dying counfels.
ether we admit, or reject the fentiment, the

* James v. 10, 20.

Serm. 23.] on Filial Piety. 317

counfels which are given at fuch feafons are feri-
ous, folemn, and the effeel: of love unfeigned.
Thofe to whom they are given commonly view
matters in the fame light, and confider them as in*
terefting realities, when they come to be them-
felves in fimilar circumftances.

Have our pious anceftors left ought in charge
to us ? It concerns us to conGder their counfels
and injunctions ; and unlefs we have clear and
flrong reafons forbidding, we are bound to obey
them.

Children are ufually fafe in following the laft
counfels of their parents. Few who fuftain that
endearing relation, are devoid of concern for the
honor and happinefs of their offspring. However
they may have themfelves conducted, while in the
purfuit of worldly objects, or under the influence
of appetite or paflion, when they come to Hand on
the brink of another world, the fafcinating charms
of this, lofe their power — the infinite difference
between time and eternity appears ; and the true
value of objects is feen and eflimated. Then the
counfel which is given is that of wifdom — it points
to duty — to peace and honor — to joy and glory.

It is further obfervable that rich promifes are
made in fcripture to thofe who honor and obey
their parents, and dreadful curfes denounced a-
gainfl thofe who defpife and difobey them. " Hon-
or thy father and thy mother, that it may be well
with thee and that thou mayeft live long upon the
earth. This is the firft commandment with prom-
ife. The eye that mocketh at his father, and de-

Si8 The Blejing of God, &c. [Serm. 23,

fpifeth to obey his mother, the ravens of the val-
ley (hall pick it out, and the young eagles mail
eat it." Thefe fcriptures are not of private inter-
pretation.

V. Wjiere the bl effing of heaven hath long
refted on a family, and religion been prevalent in
it for many generations, the right way becomes
comparatively eafy. Thofe born there, grow up
in the fear of God, and are early taught to know
and ferve him. But how aggravated the guilt of
thofe who under fuch circumltances forfake the
way of the Lord — cut of the entail of mercy and
entail a curfe on their pofterity — (hut: up the king,
dom of heaven againft their own offspring ; neither
going in themfelves, nor fuffering thofe who are
entering to go in ?

Lost to the fear of God, fuch hardened finners j
may cry peace, but there is no peace to them ! It
concerns them to look to themfelves, for evil is be-
fore them S A dtfcent from pious anceftors will
not turn away the wrath of God, from thofe who
harden themfelves in fin. No — It increafeth their
guilt and will increafe their condemnation. The
Jews flattered themfelves " becaufe they had A-
braham to their father; but many came from the
eaft and from the weft and fet down with Abra-
ham in the kingdom of God, and the children of
the kingdom were cad out" — Yea, having filled up
the meafure of their fins, wrath came upon them,
to the uttermoft, in this world; and in that to
come, it will be more tolerable for Sodom and
Gomorrha than for them.

SERM ON XXIV.
The Character and Supports of Widows indeed.

i Timothy v. 5.

Now she that is a Widow indeed, and desolate, trusteth in '
God and continueth in supplications and prayers night and
day.*

IIMOTHY was ordained a bilhopof the church
atEphefus; and this epiftle was written to him
by St. Paul, Kis fpiritual father, to teach him " how
to behave himfelf in the houfe of God, which is
the church of the living God."

The former part of the context contains direc-
tions refpe&ing the treatment of widows ; and ef-
pecially poor widows who belonged to the church,
and were fupported at their expenfe. He is firft
directed to " honor widows who were widows in-
deed." Here the apoftle explains his meaning, by
defignating the character intended. Now " Jht
that is a widow indeed, and defolale, trujleth in God,

* Preached at the houfe of one made a widow by her hufband's defertion j
who left her in ftraitened circumftanccs to provide for a young family.

320 The Character and Supports £Serm. 24.

and continue th in fupplicaiions and prayers n:ght and
day."

Every widow did not anfwer to this defcrip-
tion. There were iome who anfwered to no part
of it, as he (hews below. Thefe Tirrwthv was
not required to honor — not di>ec~led to provide
for them, or employ them in the bufineis of the
church ; though certain poor and pious women
were then ufed to minifter to the fick, of their own
fex, and difcharge other charitable labors among
them.

In difcourfingon our fubjecl, we mall make a feu)
obfervations on the for rows of^widowhood ; then glance
at the duties of it ; and the fupports xvhich God hath
provided for widows indeed.

A widowed flate is naturally defolate. Mofl
widows pafs many folitary hours — a lonefome and
melancholy fituation ; — efpecially after having
known and enjoyed the focial intercourfe of con-
nubial life. The value of all our comforts is bell
known by experience ; more efpecially by their
lofs, after a temporary poiTeffion.

But the conjugal connexion is fometimes un-
happy. In fuch cafes a widowed flate is a releafe
from the trials and difficulties which attended it,
which may be fevere and diftreffing. The mifcon-
ducl;, or unkindnefs of thofe in the neareft rela-
tion, wounds in the tendered part, and occafions
the mod pungent grief. True. — Yet a flate of
widowhood, after fuch a connexion, is commonly
more unhappy than after a happy marriage. Ma-
ny difagreeables are generally left to afflict the dcf*

Serm. 24.] of Widows indeed. 321

olate. Reflexions on fuch connexions and the
trying fcenes pafied while they continued, are dif-
agreeable; and many cares peculiar to their fitu„
ation often diftrefs the widows. The care of off-
fpring, where there are offspring, devolves whol-
ly on them ; which, if left in flraitened circum-
ces, is often a burden they are unable to bear. And
where aid is kindly afforded, Mill the concern
Which lies on them, is oft times diftreflirtg. " Pangs
and forrows take hold upon them — their couch is
wet with tears; their eyes confumed wirh grief."
If thofe thus tried are widows indeed, they follow
the line drawn in the text — trnjl in God, and con-
tinue in prayers and fupphcations night and day.

As it is the duty, it is alfo the comfort and fup-
port of the defolate to trufl in God. When ftreams
dry up, we go to the fountain : So when creature}
comforts fail, intereft unites with duty, in point-
ing us to the Creator. He is the fource of com-
fort— that which comes by means of the creature
comes frOm him. The creature is only the medi-
um of conveyance.

When the faints become defolate — when their
Worldly comforts fail and their hopes decay, they
are directed to return to God and put their truft iii
him ; and alfo to bring with them, thofe for whom
they feel interefted — their helplefs dear ones, and
he hath promifed them protection. " Leave thy
fatherlefs children, and I will preferve them alive,
and let thy widows truft in me."

Fallen creatures are exceedingly prone to lean
to the world — 'o promife themfelves comfort in it,
R R

322 The CharaBer and Supports [Serm. 24.

and fupport from it. They generally look elfe-
where before they look to God. Difappointed in
one worldly object they often run to another, and
another. They never come to the Creator, and
make him their hope, till convinced that what they
feek is not to be found in the creature. God
fometimes brings his people into ftraits,and flrips
them of their earthly dependencies, that having no
where elfe to truft they may come to him and call
their care upon him.

Even the Chriflian may need the rod of adver-
fity to keep him mindful of his dependence on
God, and prevent his refting on the creature for
fupport. For after union with Chrift, worldly ob-
jects retain too large a ftiare of his affection, and
he is too much inclined to lean upon them. His
attachment to thele things is often too ftrong ; draws
away his heart from God, and renders him too lit-
tle mindful of him who is his portion and reft.
Therefore is it often neceffary to deprive him
of his earthly dependencies, that being defolate,
he may return to God and renew his reliance on
him.

It becomes the defolate, not only to truft in
God, but to be thankful that they may truft in him.
Thofe who have God for their portion, have an
abiding fatisfying portion. God will be more and
better to them than earthly friends, or earthly
treafures. Friends often forfake them ; or ceafe to
be friends, and become enemies — " Riches take to
themfelves wings and fly away." But God abides ;

Serm. 24. j of Widows indeed, 323

he hath faid, I will never leave thee, nor forfake

thee."*

Now Jhe that is a widow indeed, and de folate, while
Jhe trujleth in God continuethm judications and pray-
trs night and day.

Those of this character when they find them-
felves deftitute of worldly comforts and fupports,
go to God and pour out their fouls into his bofom.
Like the Pfalmift they ftir up themfelves to trufl;
in him. We find that faint expoftulating with
himfelf in a time of trouble and darknefs, and
chiding his deipondent temper. " Why art thou
caft down, O my foul ? And why art thou difqui-
cted within me ? Hope thou in God ; for I fhall
yet praife him, who is the health of my counte-
nance, and my God."

While thus ftirring up themfelves to trufl in
God, the faints pour out their fouls before him in
fervent prayer. This the apoftle declares to be
the manner of thofe, whom he terms widows in"
deed — they trnjl in God, and continue in f up plications
and prayers night and day.

Such was the aged Anna, who met the infant
Savior, " when he was brought into the temple, to
do for him after the cuftom of the law. " She de-
parted not from the temple, but ferved God, with
fallings and prayers night and day."

The child, when in affliction, is wont to run to
its parents and tell them the fad tale of its forrows.
So the child of God, flripped of other fupports,
fpreads its grief before him who poffeffes all pow-

* Hebrews xiii. $.

324 The Character and Supports [Serm. 24.

er, and is able to deliver out of all diftrefles : And
as the child continues ?ts cries and pleadings with
its parent, as long as its forrows continue; fo the
child of God, while it remains in affliction, perfe-
veres in fupplications and prayers to its Father in
heaven.

When feeking temporal bleflings the good man
afks with fubmiflion, " Not as I will but as thou
■jvilt" — teach me to acquiefce in thy dealings and
to fay " thy will be done." But when feeking
fpiritual bleflings, he cannot be too importunate,
or perfevering. Refpe&ing thefe, the divine glo-
ry, unites with his intereft, in requiring him to
*' be inliant in prayer — to pray and not faint."
Or, to ufe the bold language of the prophet, to re-
folve to " give God no relt," till he hears and
helps. In fuch cafes the faints may plead God's
honor and the glory of his great name, as well as
their own neceflities.

When we come to afk mercy of God, and to
pray for grace to love and ferve him, we may plead
and expoftulate for the beftowment. Is it not thy
will, that we mould be renewed and fan6tified —
that we mould repent of fin — believe the gofpel,
and follow after holinefs ? Is it not thy will that
we mould become new creatures — love thee — love
Our duty, and refign ourfeives to thy difpofal ? Is
it not thy will, that we mould acl: wilh propriety
under every trial, and difcharge with fanhfulnef^
every duty — that we mould honor thee in adverfi.
ty, as well as in profperity ? Grant us then thofe
divine influences which are necefifary for us. The

Serm. 24-1 of Widows indeed. 325

honor of thy great name is concerned — it unites
with our neceflities in requiring the beftowment
of the mercies which we aik."

Thus did Mofes when pleading for Ifrael, when
God had threatened to deftroy them for their re-
bellions againft him. " Now if thou kill this peo-
ple as one man, then the nations which have heard
the fame of thee, fhall fpeak faying, Becaufe the
Lord was not able to bring this people into the
land which he fware unto them, therefore hath he
ilain them in the wildernefs — pardon, I befeech
thee, the fin of this people, according to the great-
nefs of thy mercy" — So Jofhua, on a fimilar occa.
fion : His plea in their behalf is urged from this
consideration, that the honor of God was concern-
ed, and required the mercy which he implored —
" What wilt thou do unto thy great name ?
What ? If Ifrael turn their backs before their ene-
mies ? If thy people fail to drive out their ene-
mies and polfefs the land which thou haft fwom
to give them ?"

We may ufe the fame argument when interced-
ing for the grace which we need to enable us to
glorify God by a becoming temper and conduct
under trials, and by a fuitable improvement of
providential difpenfations ; and it will be ourbeft
plea, or moft prevalent argument.

We may meet with difcouragemen's — God
may feem deaf to our cries — to delay his mercy ;
but if we " pray and faint not," he will not al-
ways fay to us, nay. He will hear and help us.
For his own name's fake he will do it.

326 The Character and Supports [Serm. 24.

When the woman of Canaan aflced mercy for
her daughter, no encouragement was given to her
firft petition — the reply feemed harm—" It is not
meet to take the children's bread and caft it to
dogs." But (he perfevered, and her faith and
fervor prevailed. " Be it unto thee even as thou
wilt." The fame will be the anfwer to every
humble fuppliant for fpiritual mercies, and for
divine fupports, who perfeveres in his addreffes at
the throne of grace.

Respecting temporal matters, we know not
what to pray for as we ought — know not what is
beft for us. Afflictions may be mercies. They
often are fo. Some have blefTed God for them
here ; more will probably do it hereafter. That
they do not ufually denote want of love in God,
is manifeft from the declarations of his word — ■
" Whom the Lord loveth he chafteneth, and
fcourgeth every fon whom he receiveth. If ye
endure chaftening, God dealeth with you as with
fons — if ye are without chaftifement, then are ye
baftards and not fons." Thofe were determined
finners, given over to reprobation, of whom God
faid, " Why mould ye be ftricken any more ! Ye
will revolt more and more."

When afflictions ferve to purge away fin — to
!« purify and make white," they are changed into
mercies. Inftead of complaining, we have reafon
to blefs God for them. This hath often happened.
Afflictions arreft the attention — lead to confidera.
tion, and reclaim from error. " Before I was af-
flicted, I went aflray, but now I keep thy word."

Serm. 24.] of Widows indeed. 237

Prosperity hath often a different effect. To
the wicked it is frequently fatal in its confequences ;
here they have their good things, and they reft in
them, forgetful of God, and the other world which
they muft foon enter, to receive according to their
works. Neither do the people of God always ef-
cape injury when they attain the things they here
defire. The profperity we covet is more danger-
ous than the adverhty we dread. Few can bear
profperity — few remain long uncorrupted in a
profperous flate. A ftate fo difficult and danger-
ous is feldom long the flate of the righteous. It
is more commonly the Mate of the wicked. The
righteous have their trials here ; and this kind of
trial, [profperity] hath more often feduced them,
than its oppofite. David and Solomon were fad
examples of the baleful effects of power and great-
nefs, riches and honor ; but they were brought
back to God and duty by the rod of difappoint-
ment — by the corre&ings of affliction.

Adversity is not always productive of good.
Some repine at the orders of providence — at their
lot in the world. Trials four their minds and
render them morofe and peevifh. We read of
fome who u blafpheme the God of heaven" be-
caufe of their fufferings. Thefe are enemies of
God, and their fufferings here, are a prelude to
greater fufferings hereafter. The cafe is different
with thofe who have Chrift's fpirit ; they fee a
providence in whatever they meet with here; refer
themfelves to him who rules over all to choofe
for them, and order out their changes, not doubt-

328 The Character and Supports [Serm. 24;.

ing but his grace will be fufficient for them, and
all work for their good.

We are fure that God orders wifely. The fta-
tion then, which he a (Tigris to us, is moft fuitable
for us ; the comforts and corrections which he
difpenfes, moft fit and proper. If wife for our-
felves we would not wifh for alterations in them.
We fhall only be concerned to follow where God
leads, and only pray that he will not leave us, but
guide us to his kingdom.

Let us bring home thefe considerations, and in-
quire how we are affected by God's dealings with
us, and what temper vve maintain ? We have com-
forts and corrections. Do we fee the hand of God
in them ; acknowledge the comforts to be unde-
fended, and the corrections lefs than our demerits ?
Do we blefs God for the former, and humble our-
felves under the latter ? Or do the former render
us forgetful of God, and proud and fcornful to-
wards men ? Do the latter humble and abafe us ;
keep us mindful that this is not our reft, and
quicken our preparations for that world where
ail tears will be wiped away from our eyes ? Or
do they caufe us to murmur and repine, as though
we fnffered unjuftly ?

Both mercies and afflictions will be a favor of
life or death, according to the effecT: which they
have upon us, and the temper and difpofition they
produce in us. If mercies increafe our love to
God, and concern to honor him, then are they
mercies indeed. So are afflictions, if they hum-
ble us and quicken us in the way of duty ; but if

Serm. 24.3 °f "Widows indeed. 329

their effect is different they increafe our guilt, and
will increafe our condemnation.

Whatever may be our Situation here — wheth-
er we have kind and faithful friends, or are left
defolate, or are furrounded with enemies ; wheth-
er we have joys or forrows, we need the divine
influence to enable us to make a good improve-
ment, and to render them the occafion of good.
We need divine aid and influence, no lefs in
profperity than in adverfity. Whatever, there
fore, may be our fituation and circumftances, fen-
fible of our weaknefs and blindnefs, let us return
to God as our reft, trujl in him, and continue in
fupplications and prayers night and day ; and his
grace will be fufficient for us ; for he hath faid to
none " feek ye my face in vain*'*

Ss

SERMON XXV.

The Good Man Useful in Life and Happy in
Death,

Psalm xxxvii. 37.

Mark the perfect man, and behold the upright : For the end
of that man is peace.*

±HE fubjecl; of this pfalm is the way and end of
the righteous and the wicked. It is defigned to
calm the minds of good people when tried with ad-
verfity, and to reconcile them to the divine admin-
iftration in the unequal diftributions of Providence,
and the apparent difregard of character, in thofe
diftributions. With thefe views, the writer, after
glancing at the lives of faints and finners, calls our
attention to their end, noting the manner of their
exit out of life.

The text relates to the righteous. In difcourf-
ing upon it, We Jhall confider the excellence of their
characters, and their peaceful end ; and add afezo re-
flexions.

* Preached at the Funeral of Afa Witter, Efq.-0£t. 9th, 1793.

Serm. 25.] The good Man Ufeful in Life, &c. 331

I. We are to conjider the excellence of their char-
afters. Mark the per/eft man and behold the up.
right. —

The perfect man, — This may feem a ftrange rep-
refentation of an imperfeel creature — a creature
which viewed in the glafs of the divine law ap-
pears deformed, and tried by the perfeel rule mud
be condemned — a creature whofe beft fervices can
find acceptance with God, only on the plan of
grace ! For fuch is man fince the apoftacy — fuch
the faints feel and confefs themfelves. But how-
ever ftrange the reprefentation, it is drawn by the
pen of infpiration, and applied to the faints.

Perfection is fometimes attributed to particu-
lar faints. " Noah was a juft man and perfect in
his generation/' Similar is the defcription given
of Job. " There was a man in the land of Uz,
whofe name was Job : And that man was perfect
and upright."

In the text, the term perfect, hath not a partic-
ular reference, but refers generally, to thofe who
have been renewed by divine grace. But when
applied to a fallen creature it muft be underftood
with limitation. We have feen it applied to Job :
Hear him then fpeaking of himfelf — " If I juftify
snyfelf, my own mouth fhall condemn me. If I
fay I am perfect it ihall prove me perverfe."

St. John held a high rank among the faithful;
yet fpeaking of the faints, and including himfelf,
he obferves — " If we fay that we have no fin we
deceive ourfelves, and. the truth is not in us — If
we confefs our fins, he is faithful and juft to for-

332 The good Man Ufeful irtLife [Serm. 25.

give our fins.* St. Paul had before declared that
<6 there is none righteous, and that the Scripture
hath concluded all under fin."

In what fenfe then are the faints perfeB ? And
wherein confifts the excellence of their character ?

1. The faints are perfeB in Chrift. " In him
dwells all thefulnefsof the Godhead bodily." His
righteoufnefs is made theirs. " They are com-
plete in him. He is made of God unto them wif-
dom and righteoufnefs, fan&ification and re-
demption." In this view every good man is a per*
feB man.

The faints before the gofpel day were but very
partially inftructed refpecling the way of falva-
tion. They knew not how they were to be faved
through a Redeemer who had not come in the flefh.
But the matter was open to the divine eye. And
it is obfervabie that the term perfeB is never affurn-
ed by the faints. They confefs their own empti-
nefs and abafe themfelves before God. Where
perfection is attributed to them, it is always by
thofe whofpake as moved by the Holy Ghoft.

2. The faints are the fubjects not only of an
imputed, but alfo of an inherent righteoufnefs :
And have been fo from the beginning. " Noah
was a juft man and perfeB — Job perfeB and up-
right. In this refpecl they were not made to dif-
fer from other faints. All the faints are born of
God — they are renewed after the image of the
Creator and made to bear the image of the heav-
enly. The change which takes place in them cauf-

* 1 John i. 8 — 10.

Serm. 25.] and Happy in Death. 333

es them to favor the things of God j to love holi-
nefs, and delight to do good as they have oppor,
tunity and ability.

They are juft and upright ; juft toward man,
and upright before God.

Justice refpects the part which mankind aft
toward one another. It is oppofed to fraud and
injuftice. The juft man is fair in his dealings —
gives to all their dues — is careful to fulfil every
truft, and to do by others as he would others mould
do by him.

Such is the character given of him of old, who
" was pzrfeU in his generations," when " the whole
earth was filled with violence, becaufe all flelh
had corrupted their way." And every good man
follows his example ; hath refpect to all God's
commandments, and hates every evil way. Per-
fection, in the ft ri ct fenfe of the term, is his wiffi
and his aim, though he doth not expect; to attain it
while refident in the body. But he " forgets the
things which are behind and reaching forth to
thofe which are before, he preffes on," endeavor-
ing a nearer conformity to the divine pattern.

While he is juft toward man, he is fincere to-
ward God, acting uprightly before him. He is
really the good man he appears. His profeffion
is not diffembled. His heart is right — his eye Tin-
gle. Sincerity is gofpel perfection. In this true
religion very effentially confifts : And it is found
on all the faints.

The good man keeps in mind his covenant en-
gagements. For the vows of God are upon him

334 The good Man, Ufeful in Life [Serm. 25,

and he is careful to fulfil them. He doth not
wifh to be releafed from his obligations with
which he is bound to be the Lord's and to ferve
him. He is concerned to honor God — thinks
nothing unimportant which he hath required,
though the reafons of the requirement may lie out
of fight. " Lord what wilt thou have me to do ?'a
is his daily inquiry. And he feeks to know, that
he may do his duty. He waits on God in the
ways of his appointment, and is bufy about the
work afligned him. He is alfo fteady in his coun-
fels and uniform in his conduct. His heart is ef-
tabliftied by grace, and his life accords with the
inward principle. He is not whiffling and un-
fteady, "carried about by every wind of do&rine**
—taken and drawn away by every new fcheme of
religion ; but " holds faft the faithful word ; and
is able by found doctrine both to exhort and con-
vince gainfayers." He doth not " put his hand
to the plough and look back," but perfeveres to
the end, and is faithful unto death. The fear and
love of God reigning in his heart, govern his life
and direct his way, rendering him an uniform
character. Therefore do thofe mod intimately
acquainted with him, convinced of his integrity—
that he is free from duplicity, and that he abhors
evil, and all approaches toward it, both value him
themfelves, and make him known to others ; and
by bringing him into public view, render him a
public blefling. Neither doth he difappoint their
expectations, but according to his ability, acquits
himfelf with honor, and doth good to all around
him.

Serm. 25.] and Happy in Death. 335

Others may differ from him in fpeculative opin-
ions ; other good men. Such differences are una-
voidable in this ftate of darknefs and uncertainty.
No two perfons fee alike in every thing, whatever
may be pretended. But thofe who know the perfect
and upright man,wi\\ generally allow that he a 6b fin-
cerely towards God and man. While thofe. who
are connected with him by tender ties, who are fo
happy as to make with him the journey of life,
are led by a thoufand kind offices and namelefs
a£ls of benevolence and goodnefs to revere and
love him.

Such is the character intended in the text-
Such the perfect man and upright in himfelf, and
in the eftimation of thofe who know him. Thus
doth he pafs through life, feeling and conferring
his deficiencies, lamenting that he can do no more
for God's honor, and relying on grace alone in
Chrift, for acceptance with him.

When a perfon of this defcription M having
ferved his generation, by the will of God falls
afleep," not only relatives and near connexions,
but all who know his worth, mourn his exit, and
■weeping around his corfe, bedew his hearfe with
tears. His name is revered, his memory is blefF-
ed, and even envy is filent.

II. We are to confider his peaceful end — The
tnd of that man is peace.

By a perfon's end, his death, the period of his
mortal life is intended. It doth not intend the
end of his exiftence — the modern infidel terms ufed
to exprefs death. So in other fcriptures #* as

33°* The good Man Ufefulin Life [Serm. 25,

when God foretold the deftru&ion of the old
world— " The end of all flefh is before me." So
Balaam, when looking forward to his exit out of
life — " Let me die the death of the righteous, and
let my laft end be like his." Had death been the
period of his exiflence, it would have been a mat-
ter of indifference whether it found him righteous
or wicked. As to hope in death there would have
been no difference. But this is not the cafe. Man
hath an immortal part within. At the period of
mortal life, he enters on an interminable ftate.

Mark the perfect man, and behold the upright :
For the end of that man is peace. He finds peace
at the approach of death — in death, and after
death. In order to a due eftimation of the value
of true religion in itfelf, and in its reward, we are
here called to obferve the good man's end. It de-
mands our careful attention. For the fcene is pe-
culiarly inflructive. It animates to a difcharge
of the duties of life, and fupports under its trou-
bles ; efpecially at the approach of death, when
worldly comforts fly away.

The wicked who live in habitual neglect of re-
ligion, or the indulgence of vicious deQres, are
commonly filled with difmay and horror, if reafon
remains, when they perceive their end draw nigh*
The flights which they have call on the gofpel,
and on the grace therein offered ; their neglects 06
known duty ; their acts of injuflice, intemperance,
uncleannefs, or other immoralities, the remem-
brance of which were almoft obliterated by rime, at
that awful period rife up before them ! Confcience

Serm. 25.] and Happy in Death, 337

awakes ; and when they conlider the denunciations
of divine wrath againft thofe who do fuch things,
and have pleafure in them, fear harrows up their
fouls ! They anticipate eternal woe, and are fill-
ed with agonizing honor ! Then do they appear
all hurry and confufion ! The great work of life
to do, and opportunity gone forever ! Bewailing
paft madnefs they cry undone ! Undone! Such
often continues their Mate, till the king of terrors
driving them away without hope, {huts up the
fcene !

But the perfeH and upright man, how happily
different when death draws near ? If pofTeflTed of
himfelf, like the ftijl fummer's evening, he is calm
and ferene. He talks of death with as much com-
pofure, as one returning from a ftrange country, to
his native land ; or as one returning from captivi-
ty and flavery, to his father's houfe, to his family,
and to the fociety of friends, dear as life, and with
much more railed expectations !

Some ties of nature — dear connexions, bind
him indeed to earth, and would detain him here;
but flronger bonds allure and draw him away to-
ward a better world. If concern for dear ones he
mull leave behind intrudes and tempts him to wifh
a longer flay, he remembers that though he dies,
his God lives — that God hath filled himfelf the
" Father of the fatherlefs and judge of the widow ;"
that he hath faid " Leave thy fatherlefs children
with me, I will preferve them alive, and let thy
widows trufl: in me." Supported by fuch com-
forting declarations — fuch kind promifes of a faith-
T t

338 The good Man Vjeful in Life [Serm. 25.

ful God, and the allured belief of his mercy and
truth, he refigns them to his care and leaves them
with him, not doubting, but he will preferve them,
or difpofe of them, as fhall be mod for his own,
glory, and their good.

As to temporal matters, which often trouble
thofe, who are chiefly concerned about worldly
things, they cannot greatly affect one who believes
himfelf heir to an eternal inheritance. For the
comfort of thofe whom he leaves behind, he wifh-
es to have his temporalities fettled, and his ac-
compts intelligible ; that no difputes may arife, no
injuflice be done ; but as to any concern which he
personally takes in them, they appear in his view
contemptible. He views them as unworthy his
regard, as the beggar, who hath been called to the
poffeflion of a crown the rags which he carts off to
put on his robes.

As death approachetb, the perfett and, upright
man, who realizeth his flate, looks back with com-
fort, approving the part he hath acted, after reno-
vation, and forward to the enjoyment of God,
with ftedfaft hope and ftrong confolation.

We have this happinefs of a dying faint, exem-
plified in St. Paul — " I am now ready to be offer-
ed, and the time of my departure is at hand : I
have fought a good fight, I have finilhed my courfe,
I have kept the faith : Henceforth there is laid up
for me a crown of rightcoufnefs, which the Lord,
the righteous judge, fhall give me at that day." —
His rejoicing was " the teflimony of his confcience,
that in fimplicity and godly fincerity, he had had

Serm. 25.] and Happy in Death. 339

his converfation in the world." In the teftimony
of his confidence, he read the evidence of his good
eftate — of his fincerity towards God, and of his in.
tereft in Chrift. He viewed nothing which he had
done as meritorious — as laying God under obliga-
tion. Grace in Chrift was all his hope. But he
confidered his love to God, and his zeal in his
caufe, as evidential that he was born of God, and
the fubjett. of divine grace in the Redeemer.
Thence he inferred his title to the inheritance, pre-
pared of God for thofe who love him.

Other faints do the fame. In the teftimony of
confcience that they love God, and have obtained
grace to ferve him, they read their intereft in the
covenant and in the promifes, in all their divine
fulnefs.

This is the beft, yea, the only evidence, of an
intereft in them. Where this is found, the matter
is determined ; there can be no reafonable doubt
of their good eftate ; but where it is wanting, eve-
ry thing befide is of no avail.

It is natural for a fervant, when he fees a reck-
oning day at hand, to look back, and inquire how
he hath improved his truft, and what account he
hath to give ? And from the teftimony of con-
fcience, he anticipates the reception he may expect
from his lord.

Mankind feel themfelves accountable to God
and naturally expecl: to receive from his impartial
hand, according to their works ; and when they
perceive their probation drawing to a clofe, they

340 The good Man UJeful in Life [Serm. 25.

naturally look about them, and inquire how they
can appear before their Judge ?

The dying Chriftian is fometimes heard obferv-
ing to thofe about him — " My glafs is almoft run.
Would to God I had been more faithful, and
done more for him who loved me, and gave him-
felf for me. But blefled be his name, he hath en.
abled me to choofe him for my portion, and en-
abled me to ferve him in fincerity ; though I have
done it with much weaknefs and imperfection.
Now I rely on his grace ; his grace will be fuffi-
cient for me ; it will fupport me in death, and re.
xvard my poor fervices with an eternal reward."

But if confcience, as death approacheth, fpeaks
a different language — If it teftifies to a departing
foul — " You have ncgle&ed the great falvation —
lived in pleafure and been wanton, minding only
earthly things," it fills the foul with anguifh unut-
terable, caufing it to anticipate eternal horrors !

The perfect and upright, as he rejoiceth at the
approach of death, if reafon remains, often rejoic-
eth in death. " When he walks the dark valley,
God's rod and ftaff comfort him — He fears no evil
becaufe God is with him." He is fometimes, rea-
dy to exclaim in the triumphant language of the
iefurrec~lion, " O death ! where is thy fling ? O
grave where is thy victory ?"

Sometimes indeed, the upright, while here,
ei walk in darknefs" — Sometimes the lamp of rea-
fon goes out, before the departure of the foul; ib
that the dying Chriftian hath no fenfe of his fitu~
fctjon. At other times, God may hide his face

Serm. 25.] and Happy in Death. 341

from thofe whom his foul loves, and caufe them
to go on their way forrowing. Poffibly this may-
con ,nue to the clofe of life ! But if it doth, the
clouds are all difperfed at the moment of death.
No fooner are the clayey tabernacles diffolved,
than the veil is rent, and the brightnefs of celeftial
glory fhines in upon them. Peace eternal and di-
vine, is theirs forever. Clouds will no more hide
God's face — Fears and doubts, no more diflrefs
them ; nor Satan caft his fiery darts at them again
forever.

In the other world, God will dwell with his peo-
ple, and "wipe away all tears from their eyes:
There will be no more death, neither forrow, nor
crying, nor any more pain ; for the former things
will all have paffed away. There will be no more
curfe, becaufe no more fin. For the fpirits of the
juft will be made perfect." They will then be
with God and rejoice before him ; for they will
have " entered into his temple to go no more out."

REFLECTIONS.

I. The confiderations which have been fuggeft-
ed afford comfort to the righteous, while groaning
under the burdens and forrows of life, and fup-
port in the folemn hour of death. They minifter
confolation alfo to thofe who mourn the lofs of
pious friends — an occafion of forrow which we
often experience in this vale of tears.

Here all have trials and afflictions — the perfect
and upright not excepted. But the time is Abort.
The good man's trouble terminates with mortal
life, His end is peace — his Immortality glorious.

342 The good Man Ufefulin Life [Serm. 25.

The wicked are difmayed when they look for-
ward and confider their end, or the time of their
departure. To the good man it is defirable — " He
then refts from his labors, and his works follow
him." St. Paul, " had a defire to depart, and be
with Chrift." He knew that " a crown of right,
eoufnefs was laid up for him, which the Lord, the
righteous Judge, would give him at that day."
This was not peculiar to him ; it is common to
all thofe " who love Chrift's appearing." Thofe
now in glory were lately fufFerers here : But their
fufferings are ended — " They have entered into
peace : They reft in their beds, walking in their up-
rightnefs."

II. Our fubject teacheth the conditions on which
only we can hope for peace in death, and happi-
»efs after death. Thefe depend on the ufe which
we make of life — on the manner in which we are
affected by the overtures made us in the gofpel ;
they are the fruit of receiving Chrift and obeying
the gofpel ; for it brings falvation only to thofe
who obey it.

Would we "die the death of the righteouss
and have our laft end like his," our lives muft be
preparatory — we muft " mind the things which
belong to our peace — live in all good confcience
before God, and not fuffer ourfelves to be moved
away from the hope of the gofpel."

III. Though when " the myftery of God ffiall
be finifhed, his judgments will be made manifeft ;"
hitherto, " his way is in the fea, and his judg-
ments are a great deep." We know that his way

Serm. 25.] and Happy in Death. 343

is perfect ; but witnefs many things in the divine
adminiftration, which we do not underftand. We
have no line to fathom the depths of providence.

Ofte n the perfcB and the upright are early remov-
ed out of life — thofe who are friends of religion, and
fupporters of order and juftice; whofe hearts are
filled with benevolence — who are the excellent of
the earth! While thofe of different characters,
who we mould fuppofe might well be fpared, yea,
whofe removal, we mould judge a mercy to the
world, are left to prolong their days ! Some who
are early vicious, and daily grow worfe, are never,
thelefs continued, and permitted to difhonor God,
and fpread error and mifchief among mankind,
till at "an hundred years old they die accurfed !"

Such events often occur, and under the divine
adminiftration ! They are permitted of him who
cannot miftake ! In a fenfe, they are the Lord's
doings, and marvellous in our eyes 1"

M The Lord reigneth, let the earth rejoice—
Clouds and darknefs are round about him : Right-
eoufnefs and judgment are the habitation of his
throne. Wait on the Lord : Be of good courage,
and hefhall ftrengthen thine heart ; wait, I fay, on
the Lord."

SERMON XXVI.

Departed Saints Fellowservants with those yet
on Earth.

Revelation xxli. 9.

1 am thy fellow strvant, and of thy brethren the prophets.

J. HE revelation made to St. John in the ifle of
Patmos, was a comfort to the fuffering apoftle, and
a bleffing to the church. " Blelfed is he that read-
eth, and they that hear the words of this prophe-
cy." The beginning indeed was dark; the pro-
phetic {ketch, was for fometime, gloomy : It un-
folded a ftrange fcene of declenfions and abomi-
nations, which were to difgrace the church of
Chrift and mar its beauty; and a difmal feries of
woes on woes, for many ages. The church, then
fo pure, was to be corrupted, to become " the
mother of harlots and abominations of the earth,
and to make herfelf drunk with the blood of the
faints and with the blood of the martyrs of Jefus \"
When the apoftle " faw, he wondered with great

Serm. 26.] Departed Saints Fcllowfervants, Qc. 345

admiration." Had the vifion clofed with fimilar
difcoveries, no joy would have been occafioned by
them; but grief ineffable. The apoftle might
have funk under them. But they finally appear-
ed diverfe, and adapted to comfort him, and fill
his heart with joy. He faw the caufe of Chrift
triumphant — true religion to have become uni-
verfal, and heavenly glory the reward of the faith-
ful!

When the veil which had been fpread over
thefe things was drawn afide, and they broke out
to the view of this man of God. he feems to have
been enraptured and loft in ecftacy. He prof-
trated himfelf in adoration of the celeftial mef-
fenger : But was forbidden by the angel — " See
thou do it not; I am thy fellowfervant, and of
thy brethren that have the teftimony of Jefus. —
Worfhip God." This happened at the beginning
of the joyful part of the vifion, when the tri-
umphs of Chriftianity were firft difclofed.*

We are under no temptation to give undue hon-
ors to bearers of evil tidings : But even " the feet
of thofe who bring good tidings are beautiful."

The angel having thus reftrained the apoftle
from paying him divine homage, proceeded to fin-
ifh the fketch which he had begun of the glory
which remains for the people of God. When it
was nearly completed, the ftill imbodied faint, a-
gain forgot himfelf, and overcome by a fight too
ftrong and glorious for frail humanity, fell down
in humble adoration of the heavenly minifler I

* Revelation xix 10.

U w

346 Departed Saints Fellowfervants £Serm. 26L

Mad with joy he appears to have been bewildered,
and in a momentary delirium; but was again pre-
vented by the angel ; and the fame reafon affigned as
before — J am thy . fellowfervant, and of thy brethren
the prophets.

This declaration is remarkable. How are we to
underftand it ?

It ihould feem that this meffenger from above
was originally one of our race. / am thy fellow-
fervant. —

We are inclined to believe that he had once in-
habited a human body, and had his refidence on
earth — that this was one of the old prophets, who
having been releafed from the work to which he
had been firft called, was now ferving God under
another form, in a more dignified ftationand with
greater powers than he had poileffed while yet on
probation.

We may miftake the Scriptures ; but have been
induced to believe that when the faints drop thefe
bodies, and are joined " to the fpirits of the juft
made perfect," they become angels, and are after-
wards employed in the fervice of God, as his mef-
fengers and agents, whom he " fends forth to min-
ifter to the heirs of falvation," and to tranfaQ. bufr-
nefs for which he hath fitted them, and in which
he is pleafed to employ them.

Some reafons of this belief are adduced in the
following difcourfe.

When a child of God is releafed from the body,
he is freed from the remains of depravity, and from
his native bia3 to evil, and according to his nature,

Serm. 26.] with thofe on Earth, 347

made perfocl; in holinefs. His reafon is retained;
yea, his rational capacity is enlarged ; and thofe
who are aflbciated with the bleffed inhabitants of
the upper world, doubtlefs enjoy better means of
information than are to be found on earth.

Some indeed, have fancied, that foul and body
fleep together from the epoch of death till the ref-
urre&ion ! That during that term, the foul is chain-
ed down in a ftate of infenfibility ! That the hap-
pinefs of the faints, during the intermediate term,
is no other than a fleep without dreams — a tempo-
rary nonexiftence ! Strange !

The thoughts of death would make the good
man tremble, did he conceive fuch to be its nature.
Here he is compaffed with infirmity, and groans,
being burdened. But fuch an exiftence, which
capacitates him to do fomewhat to honor God, and
benefit man, is preferable to a fufpenfion of exift-
ence.

Suspension of exiftence! What is a fufpenfion
of exiftence, but a temporary annihilation ! — A
complete folecifm ! From fuch a ftate there could
be no refurre&ion. There could be only another
creation, which mull conftitute not the fame, but
another creature. The idea of a fufpenfion of ex-
iftence, is fcarcely fuppofable ; and the reality of
it contradicted by every part of revelation.

Death is reprefented in the Scriptures, as a fep-
aration of foul and body ; not as their fleeping to-
gether. " Thou changed his countenance, and
ftndeft hint away," is a defcription of death drawn
hy Job — which anfwers to that given of Rachel's —

348 " Departed Saints Fellowfervants [Serm. 26.

" As her foul was in departing, for fhe died." And
a refurreclion is reprefented as a return of the foul
to the body from which it had been feparated :
As of the widow's fon whom Elijah raifed from
the dead — " And the foul of the child came into him
again, and he revived." The language of the New
Teftament is the fame. This day thou (halt be
with me in paradife," was a promile made by our
Savior to a penitent fellow fufFerer on the crofs,
whofe body was the fame day committed to the
grave. St. Paul " had a defire to depart and to be
with Chrift," which he oppofed to abiding in the
flefh." If foul and body fleep together in the grave,
he would have been no fooner with Chrift, than
though he had lived here till the refurreftion.
When St. John was indulged a fight of heaven,
he faw the fouls of the martyrs who had been
flain before that period, and heard them crying
for vengeance on their murderers who were yet
living on earth.*

The Scriptures are fo explicit refpecTing the
Hate of the dead, that a fufpicion that they remain
fenfelefs while their bodies moulder in the duft,
appears ftrange. The righteous dead certainly re-
joice in God's prefence and are alfociated with
fellow faints. " The Lamb, which is in the midft
of the throne, feeds thern, and leads them " to
fountains of living waters ; and God wipes away
all tears from their eyes."

Neither do they remain inactive — " They
ferve God day and night — in his temple," fome

* Ilevelatiun vi. o, 10.

Serm. 26.] with thofe on Earth. 349

may fay. God's temple may here mean the uni-
verfe, that vatt temple which he hath built ; in
every part of which his faints may ferve him.*

mjrely the glorified fpirit is not confined to a
fingle apartment in the houfe of God, and not
fuffered to go abroad, and fee his glory, and the
exercife of his perfections in the works of crea-
tion and providence ! Were fuch his fituation, it
would differ little from that of the delinquent
who is confined to his cell, or prifon ! Such can-
not be the ftate of a glorified foul — of a foul re-
leafed from a body, which while on trial, ferved
as a clog to reftrain the fervant, and prevent him
from quitting the ftation, in which he had been
placed, or leaving the work affigned him. It can-
not be the ftate of one fanftified throughout ; of
one raifed above temptation, either to ftray into
devious paths, or be flothful in the fervice of his
God.

Much of our felicity here arifeth from a con-
templation of the works of creation and provi-
dence. In thefe we fee divine wifdom and good-
nefs ; learn to know God ; to fear and love him.
The good man carries this difpofition with him
when he exchangeth worlds ; his defire of knowl-
edge, and efpecially the knowledge of God, and
the works and ways of God. And is there not
reafon to believe that glorified faints have power
and liberty to range among the works of the all
perfect Sovereign ; trace the evidences of the di-
vine perfections, and witnefs their effects, and that
this is one fource of their happinefs ?

/ * Revelation xxi. 22.

350 Departed Saints Fellozvfervants £Serm. 26,

A relish for knowledge is a quality of the
mind, natural to it, and infeparable from it. We
obferve it in children, who at an early period dif-
cover a defire of information, and perpetually
feek it by questioning thofe more advanced. The
fame difpofition is refident in adults, and produc-
tive of the attainments in fcience which both de-
light the mind and dignify the man. In heaven,
the glorified fpirit, hath doubtlefs advantages for
attaining the knowledge of God and divine things,
and opportunity to fatisfy his deflre after it, if it
can be fatisfied ; for it is itfelf a happinefs. It
gives a zeft to information, and will probably con*
tinue, and be an endlefs fource of enjoyment.
The creature may never know fo much of God as
to defire no farther knowledge of him ; or fo much
of the works and ways of God, as to wifh no in-
creafe of that knowledge. Acquisitions in knowl-
edge and enjoyment may progrefs together in the
world of fpirits. And who can fix their limits ?
They may be as boundlefs as eternity !

Turn now your thoughts on Sir Ifaac Newton,
that renowned philofopher and Chriftian. Was
his enlarged and inquifitive mind fatisfied at
death ? Did not he carry with him a defire to
vifit every planet, not only of our own, but other
fyftems, and pry into the arcana of nature to be
found in them all ? — If enabled and permitted, he
may (till be ranging among the works of God, to
learn yet more of his wifdom, power and goodnefs,
in his works and ways, which are unfearchable,
and pall the comprehenfion of created beings ?

Serm. 26.] toiih thofc on Earth. 351

Probably other glorified fpirits have a fliare ; it
may be a large (hare of the fame temper.

And if they are capable of bearing the meffages
of their divine Sovereign, or doing aught for his
honor, it muft be a pleafure to glorified fpirits to
be fo employed. Here the good man delights to
ferve the Lord. Will this ceafe to be his difpofi-
tion when the remains of depravity mail be done
away ? Will not this difpofition be increafed and
ftrengthened ? Oris there reafon to think that
thofe will have no power to ferve God, who are
freed from thefe fluggifli bodies ?

Of certain glorified fpirits it was declared to
the apoftle, as wehavefeen, that they "ferve God
day and night" — They have no need of reft — they
never grow weary. How they ferve God without
the ufe of bodily organs, is to us unknown. But
it doth not follow that they are incapable of it.
God can give them power, and teach them to ac-
complifh all his pleafure.

That departed faints have fometimes been fent
down to our world, to make known God's will,
and deliver his meffages, we believe to be taught
in the fcriptures — lam thyfellowfervant^nd of thy
brethren the prophets.

Who not of our race could have made fuch a
declaration ? A fellowfervant, is a fervant of the
fame fpecies, or rank. Our fellows are our
equals ; thofe of the fame clafs in creation. Brutes
are creatures ; but we do not conuder them as fcl-
lowcreatures. We might, however, with as much
propriety as the angel could call himfelf John's

352 Departed Saints Fellcwfervants [Serm. 26.

fellowfervanty had he belonged to another fpecies,
or clafs of fervants.

The term prophet, carries, in our apprehenfion,
the fame thing in it — fpeaks the heavenly meffen.
ger to have been one of our race. By prophets,
we underftand infpired men. We believe this to
be every where its meaning in the fcriptures. And
the term brethren — of thy brethren the prophets, con-
firms ourfenfe of the text — I am thy fcl/ozofervant,
and of thy brethren the prophets. Strange language,
if this was one of the angels who kept their firft
eftate ; one who never dwelt in flefh, nor inhabit-
ed a human body ! But if this was one of the old
prophets, Samuel, Nathan, Daniel, or any other of
thofe who had tabernacled in flefh, and been fent
to warn his brethren, and foretell things to come,
the language is eafy and natural.*

If we fearch the fcriptures, we (hall fee that the
faints whofe bodies were in the grave, have been
fometimes thus ufed of God.

When Saul went to confult the powers of dark-
nefs, becaufe the Lord did not anfwer him in the
time of his diftrefs, Samuel, who had died fome

* ~2uv$oi/kos aov <yoLP sl[Ai, xal luv ac^sXtpuv gov Icov Kgotyrflajv.
Doft. Doddridge in his notes on this paflage obferves, that it
may be rendered / am thy felloiu fervant, and the fellow fervant,
tftby brethren the prophets.

But the tranflation in the bible is perfectly literal. The fentence
is eliptical. The elipfis may as well be filled by r/r, a<= by cwoovXos.
If filled by the former, it reads thus / am thy fellow fervant, and
one of thy brethren the prophets. I his, for the rea on g;ven above*
we conceive to be the ienle of the paflage. The learned. reader will-
judge for himfelf.

S*rm. 26.] with thofe on Earth, 353

time before, was fent of God to reprove that rebel-
lious prince, and denounce his doom.

Some indeed fuppofe that the apparition was
hot Samuel, but an infernal ! But the facred hif»
torian reprefents it as being Samuel, and why
ihould we rejedl; his teftimony ?

The forcerefs had not power by her charms, to
call back the prophet from the world of fpirits.
But God had power to fend him on his bufinefs ;
to enable him to make himfelf vifible, and fore-
tel the evils which then hung over Saul and Ifra-
el : And from feveral considerations we think it
evident that he did do it.

The woman appears to have been furprized
when fhe faw Samuel. To her, he was an unex-
pected vifitor. By his means fhe found out Saul,
whom before fhe did not know in his difguife.
— Apoftate fpirits if they ever gave refponfes
to thofe who confulted them, commonly flat-
tered them in their crimes, or gave ambiguous
anfwers to their inquiries j but not fo the ghoft
which appeared on thisoccaiion. Mod pointedly
did it reprove the abandoned prince, who was
adding iniquity to tranfgreflion, and hardening
himfelf in the time of trouble ! And mod exprefT-
ly did it foretel the evils which were coming on
the offending inquirer, his family and people !
Could an apoftate fpirit have done thefe things ?
Or would he if he could ? God hath fometime*
ufed wicked men to foretel future events, and
compelled them to denounce his judgments ; but
have we any account of his making this ufe of
Ww

354 Departed Saints, &c. [Serm. 26.

fallen angels ? Of his making known his purpofes
to them, and enabling them to give the genuine
proof of true prophets ? It is further obfervable,
that part of the meflage related to taking the king-
dom from Saul, and giving it to David — " The
Lord hath done to him as he fpake by me," is his
language. God had foretold this by Samuel 5
not by Satan, or a meffenger of Satan.

There is every reafon to believe that Samuel
really appeared on this occafion — that God fent
him to deliver the fad meflage to the impious reb-
el, who inftead of humbling himfelf in the time of
his trouble, finned yet more againft the Lord.

If we attribute thefe divine communications to
infernal agency, why not others ? If once we turn
afide from the literal fenfe of fcripture, where (hall
we Hop ? But mould we doubt whether in this
inftance, a departed faint was fent down to vifit
earth, and tranfa£l the bufinefs of him who is
Lord of all, other inftances may certainly be ad-
duced— if not in the Old Teftament, yet beyond a
doubt in the New. But this will be the fubjefct
of another difcourfe.

SERMON XXVII.

Departed Saints Fellowservants with those yet
on Earth,

Revelation xxii. 9.

I am thy felloio servant, and of thy brethren the prophets.

THAT the faints do not remain infenfible,
while their bodies are in the duft, but become
angels,* fee and ferve God and bear his meffages,
and minifter to the heirs of falvation, hath been
argued from feveral confiderations, in the preced-
ing difcourfe ; but we chiefly depend on revela-
tion. The text and feveral other fcriptures, we

* The term angel fignifies a mefTenger. If glorified faints are ufcd to
bear God's meffages, or Gent to do his bufinefs, they are made angels, in the
proper fenie of the word. Such appear to have been the angelic band, who
united in praifmg God, when the Lamb prevailed to open the book of his
decrees and reveal them to the apoftle — " And they fung a new fong, faying,
Thou art worthy — for thou wail (lain, and haft redeemed us to God by thy
blood out of every kindred, and tongue, and people, and nation ; and haft
made us unto our God, kings and priefts : And wejltall reign on the mrtk"*
Siuely thfifc muft have been of our race.

* Revelation v. 9,10.

356 Departed Saints Fellowfervants [Serm. 27.

conceive to be to our purpofe, and fufhcient to ef-
tablifh our theory, and that the fame is illuftrated
and confirmed by facred hiftory, both of the Old
and New Teftament. One inftance of a departed
faint, fent as a melfenger from heaven to earth, hath
been adduced from the Old Teltament : We now
advert to the New.

Here our proof is explicit. We can conceive
of no evafion. Two of our race who had long
before been removed from earth to heaven, were cer-
tainly fent to vifit the Savior, juft before his fuf-
ferings — Mofes and Elias, who attended him on
the mount, whither he retired with three of his
difciples, and converfed with him in their prefence.
St. Luke hath defcribed their appearance, and
told the fubjecl; of their converfation— r-'; Who ap-
peared, in glory and fpake of his deceafe, which he
fhould accomplifh at Jetufalem."*

Moses had then been dead more than fourteen
centuries. Elias had not tailed death, but he had
been changed. That change had palfed upon
him which will pafs on the faints who (hall be
alive at Chrift's coming. The change muft have
been great, or he could not have afcended to heav-
en in a chariot of fire, or lived above the region
of air which furrounds this globe.

These two faints, feem, on this occafion, to
have been affimilated to each other — " They both
appeared in glory" — were company for each oth-
er, and fent together to teftify for Chrift, before
chofen witnefTes. Our Savior's refurrection was

* Luke ix. 29.

Serm. 27.] 'with thofe on Earth. 357

alfo attended by witneffes who had been for fome
time in the world of fpirits — {; And the graves
were opened, and many bodies of the faints which
ilept arofe, and came out of the graves after his
refurrection, and went into the holy city, and ap-
peared unto many."*

But it is only departed faints who are employ-
ed to bear God's meiTages. There is no intima-
tion in fcripture, that thofe who die in their fins,
are afterwards fent, or fuffered to go abroad.
There is reafcn to believe, that as the faints are
made perfect, at death, fo all that bears an affinity
to goodnefs, ceafes at that period, in the unrenew-
ed, and that they put on the complete image of
him who is termed their father. If this is the
cafe, they would fpread mifchief and mifery, were
they permitted accefs to thofe who remain in the
body, and liable to temptation. However this
might be, we are afiTured that they are confin-
ed in the infernal prifon, and will continue prifon-
ers till the great day.

This is intimated by our Savior, when he warns
the finner to " agree with his adverfary quickly,
while in the way with him — left he Ihould be call
into prifon" — becaufe Ihould this happen there
will be no releafe " till he fhall pay the utmoft
farthing." This fpeaks the ftate of impenitents,
to be from the time of their death, that of prison-
ers, who can neither break their prifon, or obtain,
fo much as a temporary releafe, till they (hall have
fuffered all their demerits.

* Matthew xxvii. 52, 53.

358. Departed Saints Fdlowfervants £Serm. 27,

The fame is intimated in the parable of the rich
man and Lazarus. The rich finner is reprefented
as palling, at death, into a place of torment, and
confinement, and as defpairing of even a moment-
ary enlargement. Oiherwife he would not have
requested that Lazarus might be fent to warn his
brethren who were then living on earth, but rath-
er that he might have gone himfelf. Him they
would have known ; and he could have given them
a feeling defcription of the miferies which living
in pleafure, regaidlefs of the one thing needful,
will draw after it. Many advantages might have
been expecled from his perfonal appearance to his
brethren, but he preferred no fuch petition.

His prayer that Lazarus might be fent, was
probably intended to intimate that departed fpirits
remember their former (late on earth, and the re-
latives and acquaintance whom they leave upon
it ; that they retain a concern for them ; that they
know that good fpirits are ufed of God to tranfa6l
matters relative to their fpiritual concerns, and
that thofe who die in their fins are kept in con-
iinement, and not permitted to go forth ; no, not
to warn fellow unners, whom they have left behind
them.

This agrees with what is faid by St. Peter, re-
fpecting the antediluvians. He fpeaks of thofe as
being " fpirits in prifon" in the apoflolic age,
" who were difobedient, when the long fufFering of
God waited with them in the days of Noah."

It fariher appears that their imprifonment is a
ftate of darknefs. " Caft ye the unprofitable fer-

Serm. 27.] with thofe on Earth, 359

vant into outer darknefs — to whom is referved the
blacknefs of darknefs forever." This darknefs is
probably a contrail to the light enjoyed by glorifi-
ed faints. They are doubtlefs let into the purpofes
of heaven — to them the myftery of divine provi-
dence is opened. They fee and admire the wifdom
and goodnefs of God, in thofe difpenfations, which
while here, filled them with wonder. But it feems
that the wicked are not let into thefe things, but
driven away in darknefs, and left enveloped in it —
" None of the wicked fhall underftand, but the
wife fhall underftand."

This may ferve to explain a paffage in Job,
which might feem oppofed to our conftru&ion
of the text — " His fons come to honor and he
knoweth it not ; and they are brought low, but he
perceiveth it not of them."* If we underftand
this of the wicked, it will harmonize with the
other fcriptures which have been adduced. Though
fome underftand the words of Job, as defcriptive
of a man's ftate at the approach of death, at
which period he is often loft and bewildered, and
confequently unaffected with any thing which
may happen to his deareft connexions, for whom,
in health, and while poffeflTed of reafon, he felt
greatly interested. This conftruclion is favored
by the words which follow, in which he is repre-
fented as ftill pained in body, as well as mind
— *« But his flefh upon him (hall have pain, and
his foul within him fhall mourn."f

* Job xiv, ai, t Vid. Henry in locan*

36a Departed Saints Fellopfervants £Serm. 27*

REFLECTIONS.

If we do not miftake the fcriptures, our pious
departed friends may fometimes attend us, and
witnefs the manner in which we aft our parts.

Natural relations terminate with life ; but we
do not believe that the friendfhips here contracted
ceafe at death ; that the remembrance of the kind
offices done to a good man here is then obliterated ;
that thofe who had been helpers of one another in
this life are forever loft to each other when they
ceafe to be together here ; or that the endearments
of friendfhip and reciprocal affection are then ex-
tinguifhed to revive no more.

Departed fpirits mull retain a remembrance
of what they did here, and of thofe who acted
with them. They cannot otherwife give account
of themfelves ; or witnefs the divine juftice and im-
partiality relative to matters ;vhich had been cotil-
mon to themfelves and others. But thefe will be
made manifeft. All in heaven and on earth will
fee and confefs the perfect rectitude of the divine
adminiftration.

Some fuppofe that the knowledge of things done
on earth, and regard for mortals would render de-
parted faints unhappy ; that therefore they are
incredible.

But is not God grieved at the obftinacy of (in-
ner s ? " When God faw that the wickednefs of
man was great in the earth — it repented the Lord
that he had made man on the earth, and it grieved
him at his heart."* Was he then unhappy ?

* Genefis vi. 5.

Serm. 27.] with thofe on Earth, 361

Departed faints may have fimilar fenfations, what-
ever may be implied in them. The fame objec-
tions may be made to the divine knowledge of
mankind, as to that of the faints — We do not take
it on us to explain either. The fame may alfo be
objected to fuppofing that the faints will be made
acquainted with the decifions of the Judge at the
great day — that they will then fee any who were
dear to them here, fent away with the workers of
iniquity.

If the manifeft rectitude, and moral neceflity of
the divine decifions, will then fatisfy the right-
eous, and their greater love to God reconcile them
to the execution of his judgments on all the im-
penitent, why not as foon as they fliall have put
off the remains of depravity, and become " the
fpirits of the juft made perfecl; ?"

Those in glory are doubtlefs acquainted with
the moral ftate of the world — " There is joy in
heaven over one {inner that repenteth."*

That the powers of light and darknefs take part
in the concerns of mankind, and intereft themfelves
in their affairs, and that they conflict with each
other on their account, we are taught in revela-
tion.f

Our departed friends who have known and loved
its here, may be among the invilible witneffes of our
conduct, and among our invifible helpers. They
may rejoice, if we aft well our parts, or Weep if we
are numbered among finners, or carelefs negle&ers
of the grace of life.

* Luke xv 7 — 10. + Daniel x. 13. Juis 3.

X x

362 Departed Saints Fellaufervants [Serm. 2fs

Perhaps the pious parent who hath died in the
Lord, may regard the little orphan which he hath
left behind. Experienced in the troubles and dif-
ficulties, fnares and temptations of this life, he
may watch over it, and in ways to us unknown,
" do it good and not evil all the days of its life."
Little ones are not deflitute of invifible keepers —
" Their angels do always behold the face of my
Father which is in heaven.*

Some are early called out of life ; make but a
tranfient vifit to this fcene of forrow, and juft tafte
the bitter cup of afflidlion. But though fhort their
flay, they may yet begin to form fome dear con-
nexions— connexions which might perhaps, have
been enfnaring; for more fet bad, than good ex-
amples before the little flrangers committed to
their care. Thefe, taken from the evils to come,
may be friends to thofe who had appeared to be-
friend their helplefs ftate in this ftrange land —
may watch for their good, and rejoice if they fee
them minding the things which belong to their
peace, and by a wife improvement of more talents
than had been committed to themfelves, prepar-
ing for greater joys and honors in the kingdom of
God.

Those who had fuftained a {till nearer relation
— who had been " one flefh," may bear like re-
gard to thofe " with whom they had taken fweet
counfel and walked to the houfe of God in com-
pany"— and may be the firft to welcome their ar-
rival at the world of joy.

* Matthew xviii. 10

Serm. 27.] with thofe en Earth. 363

The Romifti church have abufed the doclrine
which we conceive to be contained in the text, by
decreeing adoration to departed faints. Others
have gone into the oppofite extreme, denying that
they know ought of terreflrial matters, or have any
concern in them. Adoration belongs exclufively
to God. It belongs neither to glorified faints, nor
to angels of light, though the latter " are all fent
forth to minifler to the heirs of falvation."* " Thou
(halt worfhip the Lord thy God, and him only (halt
thou ferve.

The righteous are not fufFered to continue here
by reafon of death. Their removal is one of our
fevered trials. Our fubjeel; miniflers fupportand
comfort under it. When we reflect upon it, we
feem to hear them calling to us from behind the
fcene, with " Weep not for us — we are not dead.
Our bodies deep, but our fpirits wake— Death is
not the period of our exiftence. It is only our re-
moval— our birth day into the world of glory. —
We are joined " to the fpirits of the juft made per-
fect"— enjoy the fociety and that of the angels of
God — behold the face of our heavenly Father, and
of the divine Redeemer. We rejoice to fee you
" followers of thofe who through faith and pa-
tience inherit the promifes" — are ready to help
you in your work, and to fhout God's praifes, and
unite in fongs of triumph, mould you come off
conquerors, and rife from your humble flate of
forrows, fufferings and temptations, to be our com-
panions in glory."

* Hebrews i. ii.

364 Departed Saints FcUowfcrvanli [Serm. 27.

These are confoling and animating views. They
tend to excite a divine ambition in working out
our falvation.

We are yet doomed " to bear the heat and bur.
den of the day." But we are not alone — not un-
obferved. God, angels, and the good, who were
lately " our companions in tribulation," wit-
ness the part we acl. We would not difhonor our-
felves in their view, and fink ourfelves in their ef.
timation. If they are ready to help our infirmi-
ty, we would not render their heavenly aid of no
avail, or cut ourfelves off from enjoying their fo-
ciety.

Consider fome dear departed child of God thus
interefted in your concerns, and you will find it'a
fpur to duty, and an incentive to labor and not faint
in the work afligned you, preparatory to your join-
ing the church of the firft born above. Think
now that the godly ones who loved you here, and
labored to animate you in the fervice of God — or
thofe who lately looked to you for counfel and
guidance, having made their way to glory, are wait-
ing your arrival, and longing to hail your entrance
into the kingdom, and by ail the ftrength of your
]ove to them, now freed from the imperfections of
their earthly refidcnce, and made glorious and
heavenly, you will find yourfelf drawn on toward
that Hate of bleffednefs, in which you hope again
to rejoice with thofe whofe diftrefifes you witncflf-
ed here — yea whofe dying agonies, may have chill-
ed your frame and filled you with anguifli unut-
terable !

Serm. 27.] with tkofe on Earth. 365

To meet them again, and find yourfelf and
them, forever removed from the fear of evil, either
natural or moral — forever fecure the divine friend-
fhip — forever happy and glorious in the enjoy-
ment of God, " the former things being all pafled
away, and all tears forever wiped from your eyes \"
There to recount with thofebleffed fpirits, the trav-
els and trials of this life, and look back, perhaps,
on many hairbreadth efcapes from eternal death?
There, to dwell on the wonders of divine love and
mercy exercifed towards you, and often in things
which you once thought to be againft you ! Who
would not willingly fuffer many deaths to enjoy
thefe things ?

Such confiderations are animating in duty, and
fupporting in times of trial. If realized, we mail
adopt the language of the fuffering apoftle —
" None of thefe things move me, neither do I
count my life dear to myfelf, that I may finifh my
courfe with joy" — and fhare fuch bleffed focie-
ty — fuch inconceivable felicity and glory in my
Father's houfe above, in which are many man-
fions !

SERMON XXVIII.

The Danger of Deviating from Divine Insti-
tutions.

Cglossians ii. 8.

Beware lest any man spoil you through philosophy and vain
deceit, after the tradition of men, after the rudiments of
tlu world, and not after Christ.

St. PAUL was the apoftle of the Gentiles. The
care of the churches gathered among them devolv-
ed particularly on him. At the writing of this
epiflle he had no perfonal acquaintance with the
church to which it is addreffed.* Epaphras, a
bifhop of the Coloffians, then his fellow prifoner
at Rome, had made him acquainted with their
ftate, and the danger they were in from falfe teach-
ers, who, during the abfence of their minifter, la-
bored to turn them from the fimplicity of the gof-
pel ; and this letter was written, through divine
influence, to guard them againft thofe deceivers,
and perfuade them to abide in Chrift.

* Vcrfe i .

"Serm. 28.] The Danger of Deviating, (Be, 367

To this end he counfelled them to keep to the
divine directions, carefully avoiding every altera-
tion, or addition, which might be urged upon
them by uninfpircd men, though they might come
with a fhew of wifdom and humility, and profef-
fion of regard to the honor of God and happinefs
of man.

Many of the mod fuccefsful attacks on God's
earthly kingdom have been made in this way. O.
pen rebellion againft God, is found chiefly on thofc
who have no faith in him ; who are therefore de-
void of his fear. Others are tempted moftly to
other fins, and induced to make indirect oppofi-
tion to the divine government, from them, the
tempter hides the truth, and leads them into er-
ror, and thus caufes them to pull down the caufe
which they aim to build up, and fight againft God
with a view to ferve him.

So much of God appears in his works, that com-
paratively few can be made to doubt his exift-
ence, or his providential government. Hence few-
are prevailed with to renounce his fear and rife di-
rectly againft him; but many are deceived, and
confequently engaged to act with his enemies.

Here a common fource of feduction hath been
fuggefting improvements on divine inftitutions —
that this and that, which God hath not ordered,
would help his caufe and promote his intereft.
Sometimes the improvements are attempted under
pretence of divine order, and urged with his au-
thority ; but this veil is not always fpread over
endeavors to change his inftilutes. They are often

368 The Danger of Deviating [Serm. 2$.

urged as means adapted to help his caufe, without
pretence to divine order requiring the ufe of them.
Much, it is alledgcd, is left to human difcretion.
This taken for granted, the reft is eafy. It is only
to fay thefe meafures are wife and good, calculat-
ed to help on the caufe of God, and whoever de-
nies it, is confidered as fighting againft God.

Thus men are led away from the divine inftitu-
tions to thofe of human invention. Human wif-
dom is exalted above divine; and all with a view
to glorify God !

Thus was the tempter laboring, through the in^
ftrumentality of his agents, to feduce the Colof-
fians, when this epiftle was written, and it is chief-
ly intended to counteract: their influence, and pre-
vent that church from being moved away from the
hope of the gofpel, which they had received.

In difcuffing the fubject, We fhali firft, glance at
the meafures ufed by thofe deceivers — then confider
the fuccefs which hath attended this mode of fighting
againjl God, and f educing mankind, adding a few ob-
fervations on the influence of tradition and the rudi-
ments and cvjloms of the world.

The Coloflian feducers appear to have been of
two kinds — Jewifh and Gentile. The former
feem not to have differed from thofe at Rome,
Corinth, Galatia, and thofe in Judea. They were,
jewifh Chriftians, who were fo attached to the Mo-
faic ritual, that they wifhed to continue it, and
graft Chriftianity upon it, rendering the religion
of Chrift only an appendage to that of Mofes.
They infilled that the ceremonial law remained ire

S*rm. 28.] from Divine Injlitutionu 369

force — infilled efpecially on the obfervance of
circumcifion ; and probably on the traditions fo
highly valued by the Pharifees. But the apoftle
affuied this Gentile Church, that they were com-
plete " in Chrift," and needed nothing of this kind
to recommend them to God, or to fecure his fa-
vor— that " Chrift had blotted out the hand writ-
ing of ordinances, and taken it away, nailing it to
his crofs" — that the ceremonial law, being only
" a Ihadow of good things to come," was fulfilled
in Chrift, and no longer obligatory ; and warned
them to ftand faft in their Chriftian liberty, and
fufferno man to judge them refpe&ing fuch things,
Or impofe fuch burdens upon them.

The Gentile feducers were converts from Pa-
ganifm, and no lefs eager to introduce the tenets
and rites of their fuperftition. One of the errors,
which, from the particular mention made of it,
they feem to have urged, was the worfhipping of
angels. " Let no man beguile you of your re-
ward, in a voluntary humility and worfhipping
of angels, intruding into thofe things which he
hath not feen, vainly puffed up by his fleihly
mind."*

Mankind feem, at a pretty early period, gener-
ally to have given into the idea of fo vaft a dis-
tance between God and man, that man is unwor-
thy to come into his prefence, and can approach
him acceptably only through a mediator. But
juft views of a mediator were never communicated
to the fcattered branches of our race, or foon loft

*Vetfea».

370 The Danger of Deviating [Serm. 2$.

from among them. Mod of the heathens offered
religious homage to departed heroes ; or to thofe
who had been revered while inhabitants of earth.
To them were their prayers addreffed, that they
might bear them to the God of nature, and by
their influence rendcF him propitious.

Here was the appearance of humility — So fen-
fible of their unworthinefs that they dared not ap-
proach God in their own names, or prefent their
own petitions— others who had ceafed to fin, and
been admitted to the divine prefence, muff inter-
cede for them. But this was " a voluntary hu-
mility"— not ordered of God — a mere matter of
human invention.

A mediator is indeed neceifary for man fince
the fall ; but man is not left to choofe his mediat-
or. One every way fuitable is provided, through
whom we may have accefs to God. " There is
one God, and one Mediator between God and men,
the man Chrift Jefus."

The apoftle further obferves, that thofe who di-
rected them to worfhip angels, arrogated a knowl-
edge of matters not revealed. God hath given no
intimation of fuch ufe to be made of angels, but
ordered man to approach him in the name of
Chrift. Thofe who go to God in other ways, or
depending on other interceflbrs, are faid " not to
hold the head."* " The head of every man is
Chrift.t Such people will lofe their reward.
<J Let no man beguile you of your reward, in a
voluntary humility and worfhipping of angels" —

* V«rf» 19. f 1 Corinthians xi. 3.

Serm. 28.] from Divine In/litulions, 371

The rewards of grace are pro mi fed to obedience ;
but not to " willal worfhip, or voluntary humili-
ty." The utmoft thefe can hope is forgivenefs

When Paul allured the Coloflians that they were
" complete in Chrift," he had reference to the er-
rors of all the deceivers who were laboring to fe-
duce them. Gentile philofophy is as ufclefs to
the Chriftian, as Jewifli rites. Chrili hath the
fulnefs of the Godhead dwelling in him. We
have only to rely on divine mercy, through faith
in him, and we fhall not be alhamed.

Such we conceive to be the fum of the instruc-
tions and warnings here given to the Coloflians.
They were only to keep to the divine directions, and
feek falvation agreeably thereto, regardlefs of the
traditions of men and rudiments of the world.

All error is deviation from divine rule. To
this men are tempted with a view to honor God.
This is a fruitful fource of error. And when er-
ror is once generated, it is often difFufed and per-
petuated by tradition, cuflom, and the rudiments of
the world.

We proceed to confider thefuccefs which hath at-
tended this mode of fighting againfl God — that is, fug.
gejling improvements on divine inflitutions and ap-
pointments.

The firft attempt to feduce our race feems to
have been of this kind. " The woman being de-
ceived was in the tranfgreffion." Made upright,
{he could not have been perfuaded to difobey God,
unlefs fhe was led to believe that fhe might, fome
how, honor God in confequence of that difobedi-

37* The Danger of Deviating [Serm. 2$.

ence. But how ? — " In the day ye eat thereof,
then your eyes fhall be opened ; and ye fhall be as
gods, knowing good and evil" — Then fhe could
honor God better than while deftitute of knowl-
edge which would liken her to fuperior intelligen-
cies. " And when the woman faw that the tree
was good for food, and that it was pleafant to the
eyes, and a tree to be dejired to make one wife, (he
took of the fruit thereof and did eat." Thus fome
fuppofe the tempter to have prevailed againft her.

It may be thought ftrange that fhe mould ex-
pect good to rife out of evil. Her defcendants
have often entertained fuch expectations ; but
they are depraved, and their minds are darkened.

Whether this was the fophifm by which Sa-
tan's victory was obtained, we prefume not to de«
termine. It is however certain that he prevailed
by deception ; by perfuading our common moth-
er that advantage would accrue from ceafing to fol-
low the divine directions.

Cain, her eldeft fon, fell into a fin of the fame
kind ; was induced to change divine institutions.
" Cain brought the fruit of the ground an offering
unto the Lord," inftead of the firfllings of the
flock. The fruit of the ground did not typify the
facrifice of Chrilt, and had not been ordered of
God. It was a mode of honoring him of Cain's
deviling. He thought to improve on divine ap-
pointments ; or dared to change them to fuit his
circumftances. " Cain was a tiller of the ground."
The fruits of the ground were the product of his
own labors — «■ Of fuch as he had, he would bring

Serm. 28.] from Divine Injlitutions. 373

Bis offering. What advantage would accrue from
changing with his brother to procure what God
had required ? God needed nothing and could
receive nothing from his creatures."

Abel believed himfelf under obligation to con-
form to the divine order, and in that way to feek
the divine favor. Cain had not this faith. He
was confident that another way would do as well ;
and followed the dictates of his own fancied wif-
dom.* Therefore their different reception. Had
Cain been equally obedient with Abel no differ,
ence would have been made. Cain is appealed to,
to judge of this matter for himfelf — " If thou doft
well, fhalt thou not be accepted V*

To do well, is to regulate principle and practice
by the divine order ; in both thefe Cain was defi-
cient. They are commonly united. Error in
principle occafions error in practice.

Not many ages after the deluge idolatry was
introduced into the world, and corrupted and
fpoiled the worfhip of God. This feems to have
been, at firft, a defign to improve on the homage
which was paid to the true God.

Adoration offered to other than God, is idola-
try. This is of two kinds — that offered to angels,
and departed fpirits, and that offered to the heavenly

* Thefe are not mere conjectures — they are intimated by St. Jude, when he
declares the fchifmatics of his day " have gone in the way of Cain and Core."
Core, or Korah, certainly attempted to change a divine order by which the
fun&ions of the priefthood were appropriated to the family of Aaron. And
the fchifmatics, who were contemporary with the apoftle, fet themfelves up
for teachers in the church without a regular, or fupernal call to the miniftry.
Thefe went in the way of Cain. His fin muft therefore have been a departure
from divine inltitutions.

374 The Danger oj Deviating [Serm. 28.

bodies and to images. The former is faid to have
been originally defigned to engage thofe to whom
it was addreffed to act the part of mediators with
God. The heavenly bodies were adored as the
fuppofed residences of Deity. Image worihip was
intended to help devotion. It was thought that
vifible reprefentations would ferve to imprefs a
reverence for the objects of worfhip on the mind,
and folemnize the heart. With this view, images
and paintings were introduced into temples and
places of worihip. They appeared to have effect.
The worfhippers feemed more devout. A happy
difcovery, which had not occurred to Omnif-
cience !

To increafe trie good effects, further improve-
ments were fuggefted. Images were made of the
precious metals, and enriched with gems and coll,
ly attire, and art was exhaufted toembellifh them.
They were alfo confecrated with magnificent and
folemn rites. After confecration, the celeftials to
whom they dedicated, were fuppofed to defcend
and dwell in them, and thus to be prefent with
their worfhippers, to hear their prayers, witnefs
their gratitude, and fmell a fweet favor in their
facrifices. And as temples were built, and images
confecrated chiefly to inferior deities, who were
worfhipped as mediators, the homage which was
paid to them was fuited to the conceptions which
the worfhippers entertained of the objects of their
worihip ; and being moftly taken from among
men, the offerings were adapted to the characters
which they had refpe£lively fuftamed while reft-

Serm. 28.3 from Divine Injlitutions. 375

dent in the body. Hence the homage paid to Baal,
Moloch, Mars, Bacchus, Venus and others. Thus
every abomination was fanclioned, and made an
object of religion !

The ufe of images was common among the
Eaflerns at an early period, and communicated to
the Hebrews, who were converfant with them, be-
fore their fettlement in Canaan. In Egypt, or cer-
tainly in the wildernefs it was found among them.
They were particularly guilty of this fin while Mo-
fes was on the mount with God. And the ufe which
they then made of images was the fame which hath
been mentioned. As foon as the golden calf was
finifhed, Aaron, who had entered into their views,
made proclamation — " Tomorrow is the feafl of
the Lord — [of Jehovah. "~\ Mofes, who had great-
ly helped them in the worfhip and fervice of God,
was gone, and the idol was intended to fupply his
place ; to help their devotion, and excite them to
honor the true God ! " Up make us Gods — for
this Mofes — we wot not what is become of him."

The idolatrous worfhip of the Romanifls in
later ages is of the fame kind. Their churches
abound with rich images, and are adorned with
exquifite paintings ; the likenefs of Chrifl agoniz-
ing on the crofs, and other affecting reprefenta-
tions, defigned to imprefs religious fubjectson the
heart and excite devotion. Such is the ufe which
they profefs to make of them. And they feem not
devoid of effecT;. Protectants who have attended
their worfhip, have obferved greater appearances
of fervor, and greater movings of the paffions,

376 The Danger of Deviating [Sfrm. 28.

than are ufual in the religious affemblies of other
denominations of Chriftians. And their adoration
of angels and departed faints, is only as of mediators
and interceffors, who may prefent their prayers,
and obtain favor for them — the very idolatry of
paganifm.

In thefe things there is a {hew of wifdom and
humility — wifdom to devife means to imprefs a
fenfe of religion, and humility to draw nigh to
God by the intervention of thofe more worthy
than themfelves ; and the means feem not defti-
tute of influence ; they produce warm zeal, and all
the fervor of devotion ; yea, all thofe feelings and
emotions which are thought by fome to conftitutc
the effence of religion.

And why is not all this right ? Why are not
thefe ways of honoring God and exciting devotion
commendable, when they render the worfhipper
thus fervent in fpirit to ferve the Lord ?

The reafonis obvious — they are not required —
yea, they are forbidden of the divine Sovereign.
". Thou fhalt worfhip the Lord thy God, and him
only fhalt thou ferve. Thou fhalt not make unto
thee any graven image, or any likenefs of any thing
that is in heaven above, or in the earth beneath,
or that is in the waters under the earth — I the
Lord thy God am a jealous God." —

Pretending to honor God by direct difobedi-
ence is peculiarly affrontive. Such worfhippers
«' provoke him to his face. Their offerings his
foul hateth. They are a fmoke in his nofe. and a
fire that burnetii all the day." Every thing of

Serm. 28.] from, Divine Injlilutions. 377

this nature, whatever may be its defign, is rebel-
lion againft God. Againft no other fin hath he
manifefted greater indignation.

No inftance can be adduced of fuch homage be-
ing accepted, or of good refulting from fuch wor-
fhip. Yea, it hath commonly been followed with
the fevereft marks of the divine refentment. Wit-
nefs the evils which came upon Ifrael when they
made the golden calf, to help their devotions.
Witnefs thofe which fell on the family and king-
dom of Jeroboam, when he forfook the appointed
worfhip of God, and the miniftry of the Levites
whom God had appointed to wait at the altar. Jero-
boam did not introduce the worfhip of Baal, or the
other heathen gods. This was done afterwards by
the influence of Jezebel. He only appointed other
places of worfhip, befide that which God had chof-
en, and confecrated others to minifter who had
not the attachments of the Levites to the houfe of
David and city of Zion, and made images to help
the devotion of his people ; and lo ! his family
perifh ; a brand of infamy is fet on his name ; and
becaufe his people walk in his ways, they are fi-
nally " broken and ceafe to be a people !"

The divine refentment of attempts to change
the ordinances of God, or make innovations in his
worfhip even where they feem to have been dom
out of concern/or his honor, is left on record in his
word. Saul once offered facrifice. The neceffi-
ty of his affairs feemed to require it. He profeff-
cd to have done it with reluftance, but to have
thought it his duty — " I faid the Philiflines will
Z z

378 The Danger of Deviating [Serm. 2$,

come down upon me.and I have not made (applica-
tion unto the Lord : I forced myfelf therefore, and
offered a burnt offering." But Saul was not of the
family of Aaron, to whom the right of facrificing
iblely appertained by divine appointment. Hence
inftead of conciliating the divine favor, his officious
zeal offended heaven — for that afifc of difobedi-
ence he was threatened with depofition ; and a
repetition of attempting to improve on divine or-
ders, in fparing the beft cattle of Amelek to facri-
fice unto the Lord, confirmed the fentence,* placed
another on the throne, and led to the ruin of the
rebellious prince. Uzzah only put forth his
hand to fleady the trembling ark, and was ftruck
dead for his rafhnefs, befide the ark of God.f

Some fpoiled through philofcphy and vain deceit,
have made changes in the divine inflitutions, and
attempted improvements upon them, fince the
commencement of the gofpel day. This hath
been a leading trait of character in the chiefs of
the Romifh church. Many of the heads of that
communion have iignalized themfelves in this way.
And fome of their alterations have operated to im-
prefs what was thought to be religion, as hath been
obferved.

Another, way in which they have manrfefled
the fame difpofition hath been the multiplying of
holydays. Under various pretences, nearly half
the days in the year have been confec rated to re-
ligion, by order of thofe gods on earth. Some
real, and many fictitious faints, have days confe-
crated to their memory.

* i Samuel x;ii, 12 — 14. — xv. 15 — 23. + 2 Samuel vi. 6, 7.

Serm. 28.3 from Divine Injlitutions, 379

Here is a great fhew of wifdom, and zeal for
God, and his caufe in the world ; calling men fo
often from their temporal concerns to attend to the
duties of religion ! Who can do other than ap-
prove it ? Doubtlefs many have been deceived by
appearances, and considered thofe as wife and good
who have done thefe things. But this is far from
being their character. Thefe have been the do-
ings of " Antichrift, the Man of fin — the Son of
perdition ! Becaufe of thefe things cometh the
wrath of God, on the children of difobedience !"
All thefe fpecious meafures are no better than
Saul's facrificing, Uzzah's Steadying the ark, and
the ufe of images in divine worfhip ! They are
oppofition to the orders of the Molt High, and re-
bellion againft him.

" Six days ftialt thou labor and do all thy work,
but the feventh day is the fabbath of the Lord thy
God ; in it thou (halt not do any work" — Who-
ever takes it on himfelf to alter this appointment,
" thinks to change times and laws ;" which was
foretold of him who Jhould " fpeak great words
againft the Moll High."*

The Lord's day, is the only day which God
hath fanctified under the gofpel difpenfation. This
infinite wifdom judged fufficient. Had more
been requifite, more would have been confecrated
by divine order. But not a hint of any other ho-
lyday is to be found in the New Teltament.f

' * Daniel vii. 25.

+ Neither the day of Chrift's birth, death, refurrcftion or afcenfion ap-
pear to have been regarded as holy time, or any way diftinguifhed from
tke other days of the year, during the apoftolic sje. The former of thefe is

380 The Danger of Deviating [Serm. 28.

Occasional calls there may be to fading and
thankfgiving ; and we have fcripture warrant for
attending them in their feafons. But fixing on
certain days of the year, or month, Jlatedly to call
men from their fecular bufinefs to attend to relig-
ion, and requiring the confecration of them to re-
ligion is adding to the book of God. However
well intended, it goes on miflaken principles, and
however fpecious in appearance, is affronting the
wifdom and authority of heaven.

Most of the errors referred to above, are found
among Pagans or Catholics ; but is nothing of the
fame kind chargeable on Proteitants ? " Are there
not with us fins againft the Lord our God ?" And
of the fame nature with thofe we have been con-
templating ? The knowledge of other's errors may
be for our warning; but the knowledge of our own
is requifite to our reformation. Where then are we
directed of God, religioufly to obferveChriftmas,
Lent, or Ealter ? Where to attend the eucharift
only twice or thrice a year; and never without

not marked in the fcripturcs. Whether it happened on the twentyhfth of
December, or at fome other feafon is uncertain. So are the times in which
the apoltks and primitive Chrillians inhered martyrdom. Theie events are
veiled. Divine providence hath hidden them fiom mankind, probably for
the ir<me reafon that the body of MoTes was hidden from Ifrael — to prevent
its being made an objetl of idolatrous worfhip — or tor the iame which is
fuppofed to have occafioncd our Lord's feeming neglect of his mother, and
his feverer reproof given to Peter, than to any other of his diiciples— " Get
thee behind me Satan ;" namely, that idolatrous honor, which he forefaw
would be afterwards paid them by lome called Chrillians.

Eafter is once mentioned in our tranflation of the New Tcllament ; but it is
not found in the Greek original. The word there u'.ed is Tta.syoi^ the Paff-
over. It is mentioned only to note the time in which Herod iritcaded to
brought forth Peter and delivered him up to his enemies, t
i Acj S xij

Serm. 28.] from Divine Injlitutions. 381

one, or more preparatory le&ures ?• Where to add
a third prayer at the admini ft ration of that ordi-
nance, when our divine pattern only bleffed the
bread before he diftributed it to his difciples, and
gave thanks to the Father, before he divided to
them the cup ? Where are we directed to attend
quarterly feafons of prayer, or to hold weekly con-
ferences for religious purpofes ?

* We would not be underftood to intend that all religious meetings on
week days are unlawful. Special occafions often require them. But the
Lord's day is the only time fet apart by divine order ioxjlated attendance. No
other hath he confecrated to the buiinefs of religion. Neither would we be
confidered as denying the legality of ever uniting to feek the Lord previous
to the celebration of the eucharift. We may look to God to aflifl and ac-
cept us in every duty. But if we confider thele preparatory exercifes as in-
difpcnfibly requifite, and as conjlituting a part of the duty, we do it without di-
vine warrant.

From an attention to the gofpel hiftory, we are induced to believe that the
celebration of that ordinance conftituted a part of the common duties of eve-
ry Lord's day, while the apoflies miniflered in the Chriftian church ;+ and
that an attendance at the facramental table, was not diftinguifhed by any
fpecial preparatory exercifes, diverfe from thofe which anteceded other fanftu-
ary duties. No trace of diftincfion, in thefe reipe&s, is to be found in
fcripture ; neither precept nor example can be adduced to fupport it.
Whence. then its origin ?

Did not it derive from Rome ? We know the errors of the Romifh church
relative to the eucharift ; and their tendency to induce a belief that it is more
holy, and requires greater iancrlty in communicants, than is requifite to an at-
tendance on other ordinances. And the fame notion is prevalent with many
who have withdrawn from the communion of that church. Many lerious
people who attend other religious duties with pleafure and advantage, are
afraid to obey Chrift's dying command ! Is not this a relic of popery ?
When Luther left the papal communion, his reformation, particularly relative
to this ordinance, was but partial. Many other proteftants retain a tinge of
catholic leaven. Is not the diftin&ion refpefting the fan&ity of divine ordi-
nances from this fource ? It is not found in the gofpel. If the exercifes un-
der conuderation ferve to perpetuate this unlcriptural diftinftion, and to
drive men from a plain and important duty, they have a baleful effedl.

They may be well intended. Doubtiels they are io by the generality of
thofe who attend them. It is painful to be obliged to diffent from men
v/hom we receive as brethren, and revere as Chriftians. But after much de-
liberation, fuch are our views of the lubjeft before us ; ,and we offer them to
the lerious conuderation of the followers of Chrhl.
t Acts ::x, 7.

382 The Danger of Deviating [Serm. 28.

But thefe are well intended. So probably was
Uzzah's fteadying the ark — But fome of thefe do
help on the caufe of God, and even more than the
dale attendance on Lord's day duties. So thought
thofe who introduced images and paintings into
churches. £Some indeed attend thofe who neg-
lect Lord's day duties.]

Have we then difcovered defects in the divine
plan ! And do we feel ourfelves capable of making
emendations in it ! — Of " teaching eternal wifdom
how to rule !" — How to effect its purpofes of
mercy !

Beware lejl any man fpoil you through philofophy
and vain deceit, after the tradition of men, after the
rudiments of the world and not after Chrijl. " Vain
man would be wife — He naturally thinks himfelf
qualified, even to ameliorate divine inftitutions.
Temptation to this lin coincides with a natural bi-
as in depraved humanity. Many and very mif-
chievous errors have iil'ued from it. Would we
efcape the fnare, we mufl liften to the apoflle
fpeaking in the text. The fum of his advice is
to keep to the divine directions, efpecially in mat-
ters of religion. Thefe are contained and plainly
taught in the holy Scriptures, which we have in
our hands, and of the fenfe of which we mufl judge
for ourfelves ; remembering that we are account-
able to God the judge of all.

As fome are fpoiled through philofophy and vain
deceit, others are corrupted by regard to the tradi-
tion of men and rudiments of the world. This en-
dangered the Coloflians, and eventually ruined the

«.-'

Serm. 28.] from Divine Injlituticns. 383

church at Rome. The leading errors of pagan-
ifm were thereby introduced into that Chriftian
church, and rendered it completely antichriftian.
Errors which feemed to have been deftroyed by
Chriftianity, were again revived, and the abomina-
tions which they had occa honed, were afted over
again with enlargements !

The traditions of men and rudiments of the world,
have ftill their feducing . influence. Moft men
fwim down with the current of the times — adopt
the fentiments and conform to the ufages of thofe
with whom they live. The popular fcheme of re-
ligion, they confider as the orthodox fcheme, and
the religion of the land, the true religion. There-
fore is one nation Papifts, another Proteftants, one
Calvinifts, another Lutherans. Thefe differences
of fentiment do not arife from' differences in the
mental conflitutions of nations, but from the acci-
dental differences of fituation.

Few have fufneient independence of mind to
" judge of themfelves what is right." Many who
11 call Chrift Lord, receive for do£lrines the com-
mandments of men." Therefore doth religion va-
ry like the fafhions of the world. Was the fafhion
of the world to be the rule of judgment, it might
be wife to follow it : But " we muff every one give
an account of himfelf to God," and be judged by
the rule which he hath given us. It becomes us
therefore to " call no man matter, becaufe one is
our Mailer, even Chrift." To him we are account-
able. At our peril do we neglect obedience to his
commands.

384 The Danger of Deviating, (3c. [Serm. 28.

It concerns us to do all things according to the
pattern drawn out before us in the Scriptures.
Againft the natural bias to affecl; improvements on
divine inftitutions, and againft the prevalence of
fafhion and contagion of popular opinion, we mould
be particularly on our guard. " Forcurfed is ev-
ery one who confirmeth not all the words of God's
law to do them, and all the people fhall fay, A-
men."

SERMON XXIX.

The Sins of Communities Noted and Punished.

Matthew xxiii. 36.

Verily I say unto you, All these things shall come upon this
generation.

JL HIS is predicated of the judgments of God on
thofe who had fhed the blood of his faints. The
Savior declares that all the righteous blood which
had been fhed on the earth from that of Abel
down to the gofpel day, fhould come on that gen-
eration !

But is not this unreafonable and contrary to the
Scriptures ? " Far be wicked.nefs from God and
iniquity from the Almighty. For the work of man
ftiall he render unto him, and caufe every man to
find according to his ways — The righteoufnefs of
the righteous fhall be upon him, and the wicked-
nefs of the wicked fhall be upon him." Such is
the language of revelation.

And is not that of reafon the fame? Will rea-
fon juftify punifhing fome men for other men';
A a a

386 The Sins of Communities [Serm. 29.

fins ? Thofe who lived in the days of our Savior
had no fliare in the murder of Abel, or of many
others who had died by wicked hands. Thofe dire
events had been accomplished before they had ex-
iftence. How then could they be anfwerable for
them ?

To folve this myflery we muft confider man in
a twofold view — as an individual and as the mem-
ber of a community.

As individuals mankind are folely accountable
for the parts which they act perfonally. In the
judgment of the great day, they will only be judg-
ed for the ufe which they (hall have made of the
talents committed to them here — " We muft all
appear before the judgment feat of Chrift ; that
every one may receive the things done in the
body, according to that he hath done, whether
good or bad."

But every individual is a member of the hu-
man race, and of fome community. The race, as
fuch, and the larger branches of it, the nations
and empires into which it is divided, are amena-
ble to the Supreme Governor, and liable to pun-
ifhment, if in their public characters, they rebel
againft him. And righteous individuals, may be
involved in the judgments fent to punifli the fins
of the community to which they belong. They
often are fo. Perfonal rectitude is not defignated
by an exemption from national calamities. Dis-
criminations will eventually be made in its favor,
but not here. Here " all things come alike unto

Serm. 29.] Noted and P unified. 387

all, and there is one event to the righteous and
the wicked."

To J, hew fuch to be the general rule of the divine
adminiflration in the government of the world, is the
defign of the following difcourfe ; Which will explain
the text.

The world, and the communities into which it
is divided, have their probation no lefs than per-
fons ; and there are feafons in which God enters
into judgment with them and adjufts retributions
to their moral ftates.

In difcufling the fubje£t, we mall treat, firfl of
families, then of larger communities, and of the world.

The firfl: family of our race affords an example
to our purpofe. Before that family was increafed
by a fingle branch iffuing from it, it rebelled againft
God, and God entered into judgment with it, and
punifhed its fin upon it. And the punifhment
was not reftri&ed to the offending pair, but ex-
tended to their race in common with themfelves :
All were doomed to fufferings and death in confc-
quence of their Jin. And the fentence hath been ex.
ecuting upon them from that period to the prefent
time. Mankind have gone through life for row-
ing ; and " death hath reigned even over thofe, who
have not finned after the fimilitude of Adam's
tranfgreffion." Neither have difcriminations been
made in favor of the faints, but they have been
involved in the general calamity, and groaned with
the reft of the creation.

In fome refpe&s this was an exempt cafe, but in
the general diffufion of punifhment on the various

388 The Sins of Communities [Serm. 29.

branches of the family, it accords with the divine
adminiftration refpecling other families, as appears
from facred hifiory, and from the general hiftory
of the human race. Countlefs examples might be
adduced.

The murder of Abel was notpunifhed folely on
Cain, but alfo on his family. The ground curf-
ed for his fin, did not yield to them its ftrength ;
and they were deprived of thofe religious inftruc-
tions which they would no. doubt have received,
had their father dwelt " in the pretence of the
Lord," or remained in the family of Adam which
contained the church of God. Many of the evils
which fell on that firmer, fell alfo on his children
and relied on them, till the extinction of his race
by the deluge.

Similar were the confequences which followed
the fins of Hani and Efau : But thefe more prop-
erly rank under the head of communities : Butin-
ilances of families which have fuffered, yea perifh-
ed, by judgments fent to punifh the fins of their
heads, often occur.

"When fundry of the princes of Ifrael rebelled
againft God in the wiidernefs, and attempted a
fubverhon of the government which God had in-
ftituted for his people, they did not perim alone,
but their families perifhed with them, though no
intimations are given that they were all partakers
in their fin — yea, though it is more than intimated
that fame of ihem were not capable of partaking in
;, it — " They came out and flood in the doors of
their tents, and their wives, and their fons, and

Serm. 29.] Noted and Punijhed. 389

their little ones. And as foon as Mofes had warn-
ed the congregation, and foretold the manner of
their death, " the ground clave afunder that was
under them, and the earth opened her mouth and
fwallowed them up, and their houfes — and they
and all that appertained to them zvent down alive into
the pit, and the earth clofed upon them ; and they per-
i/hed.*

To thefe might be added the families of Achan,
Eli, Saul, Jeroboam, Baafha, Ahab and others.
No fpecial perfonal guilt was found on many mem-
bers of thefe families. They died to expiate fam-
ily guilt. We know of none chargeable on Ahim-
elech, or the other priefts who were flain by order
of Saul. The fins of Eli and his houfe, were pun-
ifhed upon them, agreeably to the divine denun-
ciation, firft by a namelefs prophet; afterwards by
Samuel. In one of the fons of Jeroboam, " were
found good things toward the Lord God of
Ifrael :" Therefore was he removed by an early
death, and the refidue of the family were after-
wards deftroyed with the fword to punim the fin
of the father, " who had finned and made Ifrael to
fin."

The divine administration is flill the fame. In
later ages inftances might be adduced, efpecially
among princes, of families extirpated (after a term
of family probation, which had been abufed by
wickednefs and difhonored by crimes) to punifh
family guilt. But thefe might be more liable to
be difputed than thofe recorded in facred hiflory.

* Numbers xvi. 27 — 33.

ggo The Sins of Communities [Serm. 29.

Though we think it evident, from common obferv-
ation, that the curfe of heaven ufually refts on the
descendants of thofe who caft ofF the fear of God
and harden themfelves in fin, and that God " vif-
its the iniquities of fathers on their children.

We turn our attention next to larger communi-
ties. Here we find the divine adminiftration reg-
ulated by the fame rules.

Morals are as neceffary to larger communities
as to families, or individuals, and alike required
of them. And they are equally amenable to Him
who is over all, and receive like returns from his
impartial hands, according to their works. The
chief difference made between communities and
perfons, refpe&s the time and place, in which they
are judged and rewarded : Refpe&ing the former,
they take place in this world ; refpecling the lat-
ter, in that to come. Perfons will live again af-
ter death. Communities, as fuch, exift only here.
Here therefore communities muft be remunerated.
They are fo. God tries them, and proportions re-
tributions to their moral ftate. " Righteoufnefs
cxalteth a nation ;" but wickednefs degrades and
deftroys it. The ftrength and happinefs of a peo-
ple are proportioned to their morals, and increafe
and diminifh with them.

Perhaps it will be faid, Thefe are the natural
confequcnces of moral good and evil. They are
fo. And thefe confequences are the effect, of di-
vine order ; of the conflitution which God hath
eflabliflied. Hence the divine declaration by the
prophet : " At what inftant I lhall fpeak concern-

Serm. 29.] Noted and PuniJIied. 391

ing a nation, and concerning a kingdom, to pluck
up, and to pull down, and to deftroy ; if that na-
tion againit whom I have pronounced, turn from
their evil, I will repent of the evil that I thought
to do unto them. And at what inftant I {hall
fpeak concerning a nation, and concerning a king-
dom, to build and to plant it ; if it do evil in my
fight, that it obey not my voice, then I will repent
of the good wherewith I faid, I would benefit
them.*

This declaration is verified in the divine ad-
miniftration. God often bears with nations and
communities, even to long fufFering ; but if they
continue to revolt, he fails not to punifh their fin
upon them. When a community hath filled up
the meafure of its iniquity, judgment is executed
upon it ; not according to the moral character of
thofe who then compofe it, but according to its
character confidered as a nation which hath been
tried God's appointed time.

While a community is on trial its conduct is
recorded ; its a&s of difobedience to the divine
Sovereign are charged to the community, and when
its probation ends, they are brought into the reck-
oning and punilhed upon it, unlefs repentance
and reformation intervene and prevent it. That
" the fin of the Amorites was not full," was affign.
ed as a reafon for deferring the fettlement of
Abram's race in the land of Canaan. God would
not enter into judgment with them, till the meaf-
ure of their guilt had reached a certain height ;

* Jeremiah xviii. 7—10.

392 The Sins of Communities [Serm. 2cj,

but the fins of every generation helped to fwell
the account, till they were ripe for ruin. The He.
brews were then ordered to deftroy them utterly —
"every thing that breathed." It was not the fins
of only that generation which Occasioned this fen-
tence, but the fins of the nations. Many individ-
uals who had no perfonal guilt were included in
the fentence. and deftroyed by its execution. The
inf.mts perilhed with the adults. The divine
judgments executed on other wicked communities,
have been fimilar. Sodom, and her daughters
were each of them a petty kingdom ; and when
they had feverally filled up the meafure of their
crimes, they all perifhed together, old and young.

If more examples are defired, look to the feed
of Jacob. That people had a long probation ;
but when they had filled up the meafure of na-
tional guilt, their fins were brought to remem-
brance and punifhed upon them. The ten tribes
revolted from God, when they left the houfe of
David and fet Jeroboam on the throne. For more
than two centuries and an half God waited with
them, and warned them of the evils which their fins
would bring upon them ; but they repented not.
"When their iniquity was full, he gave their ene-
mies power over them ; " rooted them up out of
the good land which he had given their fathers,
and fcattered them beyond the river."

The kingdom of Judah remained about an hun.
dred and thirty years after " Ephraim was broken
that he was not a people." Thofe who adhered
to the houfe of David did not revolt fo early as

Serm. 29.] Noted and Punifhed. 393

thofe who feceded at the divifion of the kingdom.
Divine worfhip according to the law of Mofes,
was kept up among them ; and feveral pious prin-
ces reigned over them. But though the progrefs
of impiety was lefs rapid than in the other king-
dom, there was a departure from the living God,
and idolatry and immorality prevailed, till they
alfo filled up the meafure of their fins. Then
impartial heaven " ftretched over Jerufalem the
line of Samaria, and the plummet of the houfe of
Ahab."*

The generation on which thofe judgments were
executed was greatly depraved, and like the men
of Sodom, finners exceedingly • but their fins
alone would not have occafioned thofe defolations ;
they were added to the national account, and filll
ed up the meafure of national guilt. One of their
kings did much to fwell that account. Mention
is made, more than once, of his fins, particularly
of the innocent blood which he flied, as fixing the
doom of the nation, rendering prayer for it una-
vailing and its ruin inevitable. " Though Mo-
fes and Samuel flood before me, yet my mind
could not be towards rhis people : Caft them out
of my fight ; I will caufe them to be removed
into all the kingdoms of the earth, becaufe of Ma-
naffeh, the king of Judah, for that which he did in
Jtrufalemr\ Wantonly fhedding the blood of
his fubjeds, was one of the fins charged upon him.
This fin is, in a fenfe, unpardonable, " Blood
defileth the land ; and the land cannot be cleanf-

* 2 Kings xxi. 13. t Jeremiah xv. i—^.

B11

394 The Sins of Communities (JSerm. 29.

ed of the blood that is fhed in it, but by the blood
of him that (lied it."* Manafleh's blood was not
fhed. Therefore was the land deftined to fuffer.
Jofiah, who reigned after Manaffeh, was pious ;
but after he had done every thing in his power to
atone for the {ins of his fathers, and reclaim the
nation, and not wholly without effecl:, it is expreff.
ly noted that " the Lord turned not from the
fieicenefs of his wrath, wherewith his anger was
kindled againfl Judah, becaufe of all the provocations
that Manaffeh had provoked him withal." And after
the judgments had been executed, it is again re-
marked that they were fent to punifh the fins of
that wicked ruler — " Surely at the command-
ment of the Lord came this upon Judah, for the
fins of Manajfeh, according to all that he did ; and al.
fo for the innocent blood that he fhed, for he filed
Jerufalem with innocent blood, which the Lord would
not pardon "^

Manasseh was gone off the ft age ; fo were all
who had fhared in his guilt ; that prince had,
moreover, repented and obtained perfonal forgive-
nefs ; but his crimes had filled up the meafure of
national wickednefs, and judgment muft follow.
There was no remedy.

These are conclusive evidence that the fins of a
people, and efpecially of the rulers of a people,
which are not punifhed by the civil arm, are charg-
ed to the people, and eventually punifhed upon
them.

* Numbers xncxv. 33. f 2 Kings ;:.\iii. 25. xxiv. 3, a.

SERiM. 29.] Noted and PuniJJud. 395

As there are feafons in which God judgeth na-
tions and communities, and renders to them ac-
cording to their works, there are alfo feafons in
xvhich he doth the fame by the world. That this
will be done at the end of the world, or at the
judgment of the great day, is not matter of doubt
with believers in revelation. But fome other fea-
fons of divine judgment are now more particular-
ly intended. For there are feafons in which God's
judgments are abroad in the earth — in which the
fins of the world feem to be brought to remem-
brance, and punifhed on its inhabitants.

Eminently fuch was the fix hundreth year of
the life of Noah. " When the earth was corrupt
before God, and filled with violence," he entered
into judgment, and punifhed the fin of the world,
in the deftruclion of its inhabitants. God did net
" do his work, his ftrange work, or bring to pafs
his acl:, his ftrange a6V' as foon as " the wicked-
nefs of man was great, and every imagination of
the thoughts of his heart only evil continually."
He waited long. But when the vaft term allowed
to antediluvian finners was expired, he fwept off a
race who had been difobedient while long fuffer-
ing mercy waited with them.

The fin of the world was then full. Human
guilt had long been augmenting, and at length oc
cafioned that awful difplay of divine juftice. Ma-
il;/ who were at that time deflroyed were, no doubt
great and old offenders ; but many others differed
from them, were but entering on life, not capable,
of perfonal guilt, yet they were involved in the

396 The Sins of Communities £Serm. 29.

general calamity. Thofe of every character per-
iihed together. " The flood came and took them
all away."

There hath been no other feafon in which the
divine judgments toward the whole world have
been fo fignally manifeft as at the deluge. There
have however, been times in which they have been
very general and very feyere. One of thofe times
was at hand in our Savior's day. On. the genera-
tion which lived when he fuffered for the fins of
men; were fome of the vials of divine wrath pour-
ed out, though not thofe in which the wrath of
God was filled up. Perhaps at no period yet paft,
that of the deluge excepted, hath God vifited the
fins of men with greater feverity. If the divine
judgments fell then more particularly on the Jews,
the other nations did not efcape. If the Jews fuf-
fered more than others, there were reafons ; nor
are they wholly concealed.

The Jews had enjoyed greater religious privileg-
es than others — had more means of inflruction in
divine things, and had neglected and abufed them,
and feem to have more completely filled up the
meafure of their iniquity than any other people.
(( To whom much is given, of them is the more re-
quired ; and thofe who know their duty and yet
do things worthy of flripes fhall be beaten with
inany ftripes."

God was alfo at that time avenging " the right-
eous blood which had been died upon the earth" —
the blood of his faints who had been martyred, of
which more than a double portion was chargeable

Serm. 29.] Noted and Punijhed, 397

on that people. They had of old killed the proph-
ets, and perfecuted thofe who had been fent of God
to warn them from their ways. The fame was ftill
their governing temper, and to a greater degree
than at any former period of their hiflory.

They were alfo the church of God ; and he was
now entering into judgment with his church, as a
community the meafure of whofe iniquity was
full. This was nearly their fituation when the
Savior addreffed them, as in our context — " Fill
ye up the meafure of your fathers."

This was not a command, but a prediction of
what was then nearly accompliihed ; and he told
them how it would be completed — by their killing
and crucifying the meffengers of heaven, at whofe
head was the divine meffenger who then addref-
fed them — that when they fhould have done thefe
things, God would enter into judgment with them,
and avenge on them " all the righteous blood
which had been Ihed in his church from the found-
ation of the world." Verily J fay unto you, all thefe
things fhall come on this generation. And he allur-
ed them that it would defolate their country, and
that it would remain deftitute of thofe religious
privileges which they then enjoyed, till they fhould
become of another fpirit — '* Behold your houfe is
left unto you defolate. For I fay unto you, Ye
fhall not fee me henceforth, till ye fhall fay, Blef-
ied is he that cometh in the name of the Lord."
* As foon as Chrift was alone with his difciples,
he gave them a description of thofe deflations,
which is recorded in the following chapter, and is

398 The Sins of Communities rSERM. 2gt

fo plain, and made fuch an impreflion on the
Chriftians of that day, who were moftly Jews, that
they fled at the approach of the Roman armies
and efcaped the calamities which overwhelmed
their nation. Whoever reads the hiftory of that
age will be convinced of the truth of that predic-
tion— " Then fhall be great tribulation, fuch as
was not fince the beginning of the world to that
time, no, nor ever fhall be. *' Thofe were the days
of vengeance, that all things which were written
might be fulfilled."

Another of thefeafons of divine judgments oc-
curred at the fubverlion of the Roman empire by
the Northern barbarians. That mighty empire
comprehended a very large portion of the then
known world. It had become exceedingly popu-
lous. Italy, in particular was chiefly covered
with the dwellings of men, like one continued
city ; and almoft the whole empire fwarmed with
inhabitants, and many parts were cultivated like a
garden. But when thofe favages broke into it,
they carried fire and fword wherever they went.
Like the armies of God's judgments defcribed by
the prophet Joel, they carried terror and deftruc-
tion — <e A fire devoured before them, and behind
them a flame burned : The land was as the garden
of Eden before them, and behind them a defolate
wildernefs ; and nothing efcaped them."* The
mod populous and fruitful parts of that vaft em-
pire were literally made defolate, and became a
wildernefs ; and many places have never recover-

* Joel ii. 3.

Serm. 29.] Noted and Punijhed, 399

ed their former luftre, and few become equally
populous to this day.

Waving the particular mention of other peri-
ods in which the judgments of God have been made
manifeft, would only obferve, that we are taught
by the prophets, to expecl: defolating judgments
before the beginning of the latter day glory, and
that they will be very general — that the fins, not of
this, or that community, but of the world will come
into remembrance before God ; and that the full
vials of his wrath will be poured out, not barely
to avenge the fins of that generation, but the fins of
ih6 world, the meafure of their iniquity being then
full.

The moll terrifying metaphors are ufed to pre-
figure the judgments which will then be executed
on mankind. The deftruclion of men is compar-
ed to the harveft and vintage ! But the language
of prophecy, if we confider the human race as the
objedls of the harveft and vintage, admits no aug-
mentation of terror. " And I looked, and behold
a white cloud, and upon the cloud one fat, like
unto the Son of Man, having on his head a golden
crown, and in his hand a ftiarp fickle. And anoth-
er angel came out of the temple, crying with a loud
voice, to him that fat on the cloud, Thrufl in thy
fickle and reap : For the time is come for thee to
reap ; for the harveft of the earth is ripe. And
he that fat on the cloud thruft in his fickle on the
earth, and the earth was reaped. And another an.
gel came out of the temple which is in heaven, he
alfo having a (harp fickle, And another ange!

400 The Sins of Communities £Serm. 29*

came out from the altar, which had power over
fire ; and cried with a loud cry to him that had
the fharp fickle, faying, Thruft in thy fharp fickle,
and gather the clutters of the vine of the earth;
for her grapes are fully ripe. And the angel thruft
in his fickle into the earth, and gathered the vine
of the earth, and caft it into the great wine prefs of
the wrath of God. And the wine prefs was trod-
den without the city ; and blood came out of the
wine prefs, even unto the horfes bridles, by the
fpace of a thoufand and fix hundred furlongs."*
The fcenes here depicted are yet future. They
are confirmed, and in fome meafure illuftrated, by
other prophecies ; but as our understanding of
prophecies muft remain partial till explained by
their accomplifliment, we leave the intelligent read-
er to his own reflections upon them.

Inferences.

T. That communities, both fmall and great are
on trial here, and that they are eventually called
into judgment and rewarded and punifhed accord-
ing to their ufe, or abufeof talents, is fairly deduc-
ible from the fubjecl; under confideration. Such
being the divine adminiflration, we fee the impor-
tance of national virtue. Morals are the health
and ftrengthof a community : While they remain
no enemy can prevail againft it. " The angel of
the Lord encampeth round about them that fear
him. and delivered! them" — But when a communi.
ty degenerates, and become corrupt and vicious,

* Revelation xiv. 14 — a©.

Sirm. 29.] Noted and Punijhed. 4°*-

their guardian angel quits his charge, and their
guardian God becomes the avenger of their crimes*

II. We fee alfo the importance of good govern-
ment, and good rulers, who will execute righteous
laws with fidelity, and in their own perfons, fet
the example of obedience to them. The example
of thofe in authority hath a commanding influ-
ence. Their principles and pra&ices, draw many
after them. We fee this exemplified in the hiito-
xy of the Hebrews : When their great men were
good men, virtue was refpected, and the nation re-
joiced.; but " the wicked walked on every fide,
when the vileft men were exalted," and the degrad-
ing, and even defolating judgments of heaven fol-
lowed. " Thefe things happened unto them for
enfamples ; and are written for our admonition."*

III. The character of individuals is not to be
judged by their circumftances here. When judg-
ments are abroad to punilh national wickednefs
they do not always fall on the moft guilty — they
fall on the community. — All who belong to it are
obnoxious. " Suppofe ye that the Gallileans
whofe blood Pilate mingled with their facrifices
were finners above all the Gallileans, becaufe they
fuffered fuch things? I tell you, Nay; but ex-
cept ye repent, ye ftiall all likewife periili." All
have fins fufneient to juilify God in taking them
away when, and how, he pleafeth.

Was there not another life, impartiality would
require a different divine adminiftration. Dif-
criminations would here be made according to thi

* 1 Corinthians x, n,

C c c

4©2 The Sins cf Communities [Serm. 29.

difference of moral characters. They are not
made. The iniquity of fathers is vifited on their
children ; the iniquity of communities on particu-
lar generations, and on individuals ; and often on
thofe who are not the mod guilty ! We fee it in
every part of the fketch which we have taken of
the divine government.

The doctrine of another life clears up this myf-
tery. Without the belief of it we cannot " afcribe
xighteoufnefs to our Maker;" but when we take
it into the account every difficulty is removed.
That there is another life, in which the perfect
rectitude of divine providence will appear, is a
dictate of reafon, and the explicit language of rev-
elation.

IV. When the myftery of God is finifhed, and
the veil now fprcad over the divine adminiftration
taken away, we fhall fee the wifdom, juftice, and
goodnefs of thofe parts of it9 which now, feeing on-
ly in part, we contemplate with furprize and won-
der.— '* That all the righteous blood lhed on the
earth, from that of righteous Abel, to our Savior's
day, fhculd be required of that generation;'* and
that there mould be feafons in which the fins of
nations and of the world are avenged on particu-
]ar generations, who are made to bear the fins of
thofe who had gone before them, and on individ.
uzh, not diftinguifhed by their crimes, will no
more aftonilh and confound us !

We now witnefs fuch things in the divine ad-
miniftration ! We cannot but witnefs them. We
fhall then fee the reafons of them, and be fatif-

Serm. 29.] Noted and Punijhcd. 403

£ed ; we fhall join in that angelic afcription, « E-
ven fo Lord God Almighty, true and righteous are
thy judgments."* Till that decifive day, let us
wait on the Lord, and in the way of well doing,
truft in his mercy—" For oj him, and through kirn]
and^ to him, art all things .• To whom be glory fQrev.
cr"f Amen.

* Revelation x

vi. 7.

t Romans xi. 36,

Valuable New Work,

Will fliortly be put to Press, by ISAIAH THOMAS, Ju*.

FIFTYTWO SERMONS on the DIGNITY of
MAN, and the value of the objects principally relating t*
HUMAN HAPPINESS.

FROM THE GERMAN OF THE LATE

Rev. GEORGE JOACHIM ZOLLIKOFER,

Minifter of the Reformed Congregation at Leipjick.

By the Rev. WILLIAM TOOKE, v. r. $.

IN TWO LARGE OCTAVO VOLUMES.

EDITOR TO THE PUBLIC.

The Rev. Mr. Zollikofer, in his own coun-
try, attained to great celebrity as a Divine, and pofTefTed the efteem
and veneration of all ranks of people. " Several volumes of his
excellent Difcourfes," fays his Biographer, " have for fome years
been in the hands of the public, and are in high and deferved re-
fute wherever the German language is underftood, by all perfons
to whom religion and virtue are objecls of importance ; to which
the number of editions they have gone through, and are continually
finblifhing, bear ample teftimony, as well as of the tafte and judg-
;nent of the times, in compositions of this nature.

CONDITIONS.

I. The work will be printed in two large Oftavo Volumes, containing
Jibout lOOO pages, executed in a neat manner.

II. The price to Subfcribers, handfomely bound, will be Three Dalian and
fifty Cents for the two Volumes : The Englifb. Edition, bound in boards,
ftlls at Six Dollai s.

III. Books fubferibed for muft be taken within Six Months after they are
publifhed, or the benefit of fubfeription will be withdrawn.

IV. No books will be delivered until paid for — No Subscriber will be
obliged to take his books unlels the execution of the work meets his appro-
bation.

V. Thofe who fubferibe for Ten Sets, or procure Ten Subfcribers, and pay
far the fame agreeably to the ±th Condition, mail be entitled to Out Set gratis.